The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

AN INTRODVCTION To the Exposition Of the DECALOGUE.

Containing certain Generall pracognita about Catechizing, Religion, the Law. &c.

CHAP. I.

1 That Children are to be taught and instructed in Religion proved out of Heathen Philosophers, out of the Law, the Gospel. 2 That this in∣struction ought to be by way of Catechism. What catechizing is. How it differs from Preaching. Reasons for abridgements or 〈◊〉〈◊〉 of Religion. Catechizing used in all ages; Before the flood, After the flood, Vnder the Law, Vnder the Gospel, After the Apostles, In the Primitive Church. Reasons for this custome of Catechizing.

BEfore we proceed to the ensuing Catechism, we will first premise something concerning the necessity of Catechizing Youth, and the duties of the catechised, by way of preface. And for this we have sufficient warrant, not onely humane, but divine also.

Clemens Alexandrinus (Tutor to Origen) intending to write his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or three books of Pedagogy, or instructi∣on of Children prefixed before it, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or admoni∣tory Oration. And Cyrill Bishop of Jerusalem writing twenty four several Ca∣techisms, in the front of them, hath a preface which maketh up the twenty fift, which he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Introduction, or Preface, And both these are built upon the example of King David, who being at one time (among others) determined to catechize Children, calls them to him, saying, Come ye children and hearken unto me, and I will teach you the fear of the Lord; a* 1.1 plain preface before catechizing. The like introduction did his Son make. Hear, O ye children, the Instruction of a father, and give ear to learn under∣standing.* 1.2 So that you see our warrant for an introduction, or preface.

Now out of these texts, three points naturally arise. 1. That it is a thing not onely pleasing to the Lord, but also commanded by him, that children be instructed in the fear of God. 2. That their teaching must be, by way of cate∣chizing. 3. What is required of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the catechized, that the cate∣chizing may be fruitful, and not in vaine viz. to come and hearken, or giue eare.

There have been some, of opinion, (as may be seen, as well in the writings of the Heathen, as in the story of the Bible) that Religion should not descend

so low as to children, but that they are to be brought up licentiously and allow∣ed liberty while they are young, and not to be instructed, before they come to riper years, and then they should be instructed in Religion.

1. The heathen tell us of that, 〈◊〉〈◊〉 is in the beginning of the Philosophers moral 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a young man is not a proper and fit Auditor of Moral Philosophy. And it was the Orators opinion in his defence of Caelius, Dandum est aliquid 〈◊〉〈◊〉, 〈◊〉〈◊〉 deferbuerit. Liberty is to be given to* 1.3 Youth, till its heat be abated. And one of their Poets. Qui deos voluptuarios* 1.4 contempsit juvenis, is aut amabit, aut 〈◊〉〈◊〉 senex. He that despiseth pleasure, while he is young, will either dote or be mad, when he comes to be old.

To answer this (we say,) that if there were any weight or moment, in the authority of the Heathen, the whole consent, and practise of them in general, were to be preferred, before some few mens opinions. And, for their practise, it is certain, that catechism or instruction of youth, was ever in use among the Gentiles, for we finde in Porphiries questions upon Homer, this saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These things we understand by the instruction of our childehood. And Salons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacred admonitions, learn't by Eschines, shewed that it was usual in Athens for youth to be taught. The history also of the Heathen, makes it plain, that their children were instructed, and so dealt with; for it was a custome among them, not to poll their childrens heads, till they were instructed in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the sacred admonitions: from which time they were allowed to carry tapers in their shows and festival solemnities, & then were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Torch or Taper-bearers. Phocylides also saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is necessary, to teach a childe while he is young, to doe well. And 〈◊〉〈◊〉, in his golden verses, and Plutarch in his booke of the educati∣on of youth, and Plato in Euthym. are all of the same opinion.

Concerning that which Aristotle hath in his morals, it must be acknowledged, that he meant, de 〈◊〉〈◊〉: & non 〈◊◊〉〈◊◊〉 quod fieri debuit: else, he is to be called back to his de Rep. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. It is expedient for little children to be* 1.5 drawn from evil speeches and sights, which may hinder their proceedings in vertue: and it is his rule further, that it is necessary, to teach them, assoon as may be, all things that are good.

Lastly, against the Orator, standing at the bar, and pleading for his fee to excuse* 1.6 a lewd young man, his own serious 〈◊〉〈◊〉 are to be alledged, Refrenanda & 〈◊〉〈◊〉* 1.7 est, &c. & maxime haec aetas a libidinibus & voluptatibus arcenda est. This age (meaning youth) is most 〈◊〉〈◊〉 to be kept from lusts 〈◊〉〈◊〉 pleasures. And in another place he is of a flat contrary opinion to his first. Qui adolescentum 〈◊〉〈◊〉 ignosciputant 〈◊〉〈◊〉, falluntur, propterea, quod aetas illa non est impedi∣mento 〈◊〉〈◊〉 studiis. They are much 〈◊〉〈◊〉, that think way should be given to* 1.8 the licentiousnesse of young men, because that age is no let or hinderance to good learning.

In the Scriptures there are two places, that discover some to be of the same opinion. 1. Pharaoh being requested by Moses that the Israelites might go with* 1.9 their children to worship the Lord, makes a scoffe at the motion, and saith: Not so, go ye now, that are men: as though religion pertained not to children; 2. In the Gospel when children were brought to Christ to blesse them; the di∣sciples not onely forbade them, but rebuked them, that brought them, as if* 1.10 Christ and children had nothing to do with each other.* 1.11

For the first we see that Moses stands stiffely to his proposition, and 〈◊〉〈◊〉 not accept of Pharaohs offer for the elder, except the younger might go also.

For the second, our Saviour opposeth his disciples, and commandeth them not to hinder, but to suffer and further their coming to him, telling them that the* 1.12 kingdom of heaven belonged aswell to them, as to elder people, pronouncing those accursed, that should keep them from him, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lay a stumbling block be∣fore them by ill example.

That instruction is most necessary for children may be proved out of the Law.

• 1. The Law was not onely given in respect of those of riper years, but to the younger sort, and that to cleanse their wayes: as the Prophet David speaks.* 1.13
• 2. The Jews observe, that there is mencion made of children three times in the Decalogue, and of these three places, two of them are directly set down, for 〈◊〉〈◊〉 children in duties of Religion, as in the observation of the Sab∣bath, and honouring Parents, one in each Table.
• 3. Again God in the same Law gave commandment to Parents, to inform and* 1.14 〈◊〉〈◊〉 their children, why the Passeover and other religious ordinances were commanded. Yea though children shall not ask of their Parents, yet God* 1.15 layeth a charge upon them to see their children instructed in his Laws. And whereas many hold it not material or to be regarded what children do, and that* 1.16 they are not to be examined and censured for their childish acts, though wanton, and wicked, the Holy Ghost confutes such people by the Wise man, who saith, 〈◊〉〈◊〉 semi is suis (as some translation hath it) even a childe is known by his doings, whether his work be pure, and whether it be right.* 1.17

2. And as God would have 〈◊〉〈◊〉 instructed in his Laws, so if when they are taught 〈◊〉〈◊〉 admonished, they refuse good counsel, it will fall out, that such as are evil affected and obstinate, he means to destroy, as in the case of Elies sons, who hearkned not to the voice of their father, because God would 〈◊〉〈◊〉 them:* 1.18 and of the fourty two children of the city of Bethel, who were devoured by Bears, for mocking the Prophet Elisha. Whereas on the other side, God gives* 1.19 a blessing to such children, as are willing to be instructed, in his fear, and the wayes or his commandments.

3 To this, the Hebrew proverb may be added. There are to be seen in 〈◊〉〈◊〉 souls of all sizes: that is, death (the reward of sin) seizeth upon the young as well as upon the old, and the young as the old shall be judged by their works. I saw the dead (saith saint John) small and great, stand before God, and they* 1.20 were judged according to their works.

4. Again from the gospel, Exemplum dedi vobis, I have given you an example,* 1.21 saith our Saviour, of whom the Divines rule is. Omnis actio Christi 〈◊〉〈◊〉 nostra est, Every action of Christ is for our instruction. And he hath left an ex∣ample* 1.22 and president for children: in that at twelve yeers of age he was found in the Temple with the Doctors, both hearing and asking them questions, and so submitting himself to Catechizing.

5. When the chief Priests and Scribes were sore displeased at the children that* 1.23 cryed Hosanna to our Saviour: he approved of their song of praise, and quoted a text for their justification out of the Psalms. Out of the mouth of babes and* 1.24 〈◊〉〈◊〉 hast thou perfected praise, and upon that act of theirs, one saith, Non minus placet Hosanna puerorum, quam Hallelujah virorum, The Hosanna of chil∣dren pleased Christ no lesse, then the Hallelujah of men.

6. In the gospel, Christs charge to saint Peter, was not, to feed his sheep onely* 1.25 but his lambs also, and his lambs in the first place: because the increase of the flock, depends chiefly, upon the forwardnesse and thriving of the lambs: for they being 〈◊◊〉〈◊◊〉 and looked to, lesse pains will be taken with them, when they come to be sheep.

7. When thou vowest a vow (saith the Preacher) defer not to to pay it. All* 1.26 stipulations and solemn promises, must be performed assoon as we can. But in our Baptism we made a vow, to learn the fear of God; therefore we are to per∣form it, in the prime of our youth: and the rather, because, whereas by the di∣rection of our Saviour, the disciples were to teach and baptize, yet in singular* 1.27 favour to the children of the faithful, this priviledge is given, that they first may be baptized and then taught. 〈◊〉〈◊〉 saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because God hath set it in the second place, do not thou set it in no place. It should be first, therefore as soon as may be.* 1.28

Saint Augustin saith. Quare 〈◊〉〈◊〉 Magister extrinsecus, 〈◊〉〈◊〉 sit intus.

To what purpose is it, to have an instructer, or teacher outwardly, if he be not within also. And 〈◊〉〈◊〉 when we come to age, there is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cast∣ing off, and rejecting of government, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a change of the governor. Seeing then that children must have teachers and governors within them, before they be freed from Tutors and governours without them, it is necessary that we begin to teach them betimes, lest at the quitting them from the outward, they have neither the inward, nor the outward; but be like the sons of Belial, that is, be under no yoke, nor government at all.

9. The very Heathen, could see an aptnesse, and disposition in their children, to vice, and we may perceive their inclinations, and propensity to prophane and scurrilous jeasts. Therefore, we are to take the advantage of their dispo∣sitions betimes; and to imploy and exercise them in things that are good, to which (if they be well ordered) they will be as apt, as to bad. For no doubt, but if children can say of themselves, Bald-head to Elisha, they may be easily taught, to say Hosanna to Christ.

10. That time is ever, to be taken, which fitteth any thing best: but the time of youth is most fit, to learn, in respect of the docibility of it: They are like to a new Mortar, which savoureth most of that spice, which is first beaten in it: and to a new vessell; that retaines the sent of the first Liquor, which was* 1.29 put into it. Quo semel est imbuta recens servabit 〈◊〉〈◊〉, Testa diu. As also, in re∣spect, that this age is free from those cares, and passions, which the world infu∣seth into men of elder age, as ambition, malice, adultery, covetousnesse and the like, which have been great remoras, and impediments in matters of religion, to those of riper yeares. So much for the time when, now for the manner how children are to be 〈◊〉〈◊〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will teach or catechize you, saith David, in this text. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.30 Although an argument from the name proveth little, yet* 1.31 it explaineth well: the English and the Latine follow well the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.32 which seemeth also to be proportioned from the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to iterate or to doe any thing the second time, or of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth first acuere, to whet, or sharpen, to make it the fitter to enter. And 2. repetere to goe over and over, the same thing, as we use to doe with our knives upon a whetstone; And in both these, are contained the duties both, of Catechist, and Catichized. Of the first, by making his doctrine, the easier to enter, by gi∣ving it such an edg, by a perspicuous method; as that children, may not onely understand, but carry away also, what he delivereth to them: of the later, by often going over that, which he is taught, as a knife doth a whetstone, and to repeate and iterate it, till he have made it his own. So that we see, that in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to resound, is included, an iteration, from which word, we have our Eccho in English. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is indeed to sound the last syllable, and such sounders happily, there are enough: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to sound the whole, after one againe. And such is the repetition which is required, of the right and true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 young catechised Christians; and those places, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that give the whole verse or word againe.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.33 Catechism is the doctrine of Godlinesse or Religion first declared by the Cate∣chiser to learners, of which afterwards account is given by the learners, to their instructer. And it is thus distinguished from Preaching.

• ...

  1. Preaching, is a dilating of one Member, or point of Religion into a just Treatise.

  Catechising, is a contracting of the whole body of Religion, into an 〈◊〉〈◊〉 or Summe.

• 2. Preaching is applyed, for the capacity of all sorts of people, old and young. Catechising is appointed onely for the younger sort, and those which are ignorant.
• 3. In Preaching, there's no repetition, required from the Auditors.

In Catechising, an accompt, or repetition, is to be exacted from the Catechised.

Now upon these differences, 3 things are to be considered, or 3. queres are to be made.

• 1. By what warrant Abridgments or Summes are made.
• 2. What we have to warrant teaching of children, by way of Catechising.
• 3. Upon what grounds, answers are to be made by the Catechised.

1. The warrant for the first we have from Christ himselfe, who in his answer* 1.34 to the Lawyer, reduced the whole Law under two heads, The love of God and our neighbour.

2. Againe, our Saviour catechising Nicodemus, made an Epitome or Abridg∣ment* 1.35 of the Gospel, under one head. Sic Deus dilexit Mundum, So God loved the world, that he gave 〈◊〉〈◊〉 onely begotten Son, that whosoever beleeved on him, might not perish but have everlasting life.

3. Solomon also, in his booke of the Preacher, reduceth the whole duty of* 1.36 man into two heads, 1 feare God, 2 and keep his commandments.

4. Saint Paul in his speech to the Elders of Ephesus, draweth the prin∣ciples* 1.37 of Religion, to these two; 〈◊〉〈◊〉 and Repentance. Repentance towards* 1.38 God, and faith towards our Lord Jesus Christ. And in another place. Repen∣tance from dead works and faith towards God.

5. The 〈◊〉〈◊〉 are of opinion, that teaching by way of Summe, is meant* 1.39 by Saint Paul, when he speaketh of the forme of sound words, and of That form* 1.40 of Doctrine, and the proportion or analogy of faith.* 1.41

6. Lastly, 〈◊〉〈◊〉 (we know) have their 〈◊〉〈◊〉, Lawyers their 〈◊〉〈◊〉, Philosophers Isagoges: and therefore Divines may have their Epitomes.

If we demand a reason hereof, our Saviour sheweth us one, that we may* 1.42 be able 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to have a dependance, or be able to referre all our readings and hearings to certain principall head, thereby to enclose or limit our study. And the Rabbins say, that the 2 heads (to which Christ reduced the Law and the Prophets) were 〈◊〉〈◊〉 legis, an hedg of the Law, containing the heads of the generall doctrine, lest we should wander in infinito campo, in too large a field, and so waver.

Clemens calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 basis, a foundation or groundplot, 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a first or rough draught of a Picture.

And as these abridgments are for our shorter, so for our more easy attayning to the knowledg of that, which may 〈◊〉〈◊〉 us to salvation. And such were the sermons of the Apostles, when they baptized so many hundreds in one day. Con∣cerning which it is well aid, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Thanks be to our blessed God who hath made necessary do∣ctrines compendious, and doctrines which are not compendious, not so ne∣cessary. But here we must take with us a double Proviso.

• 1. That we remain before Gods judgement seat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inexcusable,* 1.43 if we seek not his knowledge, being made easy by a short compendium.* 1.44 * 1.45
• 2. We must grow in grace, and in the knowledge of Christ: And we must not be (ever) hildren, but men in understanding. And after we have heard the word of truth (so compe diously delivered) we must trust and beleeve in it, being the Gospel of our salvation.

We are not to 〈◊〉〈◊〉 at a stay, but proceed and profit every day, and make pro∣gresse* 1.46 * 1.47 in our knowledge: for as there are places in scripture (as is before said) where every lamb may wade; so are there also deeper places, where an 〈◊〉〈◊〉 may swimme. We shall never be so perfect, as to be free from 〈◊◊〉〈◊◊〉, Search the scriptures.

For teaching children by way of Catechizing is no new thing. 1. It is war∣ranted* 1.48 even before 〈◊〉〈◊〉 flood. The offerings and sacrifices of 〈◊〉〈◊〉 and Abel are* 1.49 a strong argument to induce our 〈◊〉〈◊〉, that they had been instructed by their

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father Adam, in matter of Religion. And though the word was yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 written from the Creation, till after the flood, yet Gods worship could not have continued, had instruction ceased and not been used.

2. After the flood (in the time of Abraham) the scripture beareth witnesse,* 1.50 that he taught his children and family the fear of the Lord. Ab condam 〈◊〉〈◊〉 ab 〈◊〉〈◊〉? saith God, shall I hide 〈◊〉〈◊〉 〈◊〉〈◊〉 the thing that I will doe? for* 1.51 I know him that he will command his children &c and they shal keep the way* 1.52 of 〈◊〉〈◊〉 Lord. And what he would teach them is evident, by the summe 〈◊〉〈◊〉 the Law delivered to him by God. Ambula coram me &c. Walke before me* 1.53 and be perfect. As also by the summe of the Gospell. In thy seed shall all the nations of the earth be blessed.* 1.54

Th fruits of this catechizing and the effects thereof appeared first, in his son* 1.55 Isaac. The tex saith, Et exiit Isaac ut oraret in agro vesperi, and 〈◊〉〈◊〉 went out to pray in the field at eventide, And secondly, in his servant, who 〈◊〉〈◊〉 he* 1.56 undertooke his masters businesse, 1. began with prayer. 2 he ended with prayer and thanksgiving for his 〈◊〉〈◊〉 successe, 3 shewed his care in performing his* 1.57 Masters busin sse, he would not eat, though he had travelled far, untill he had declared his message.* 1.58

3. And as this appears in Adam concerning the instruction of his children before the flood, and in Abraham after it, and 〈◊〉〈◊〉 the Law: so it is not to be doubted but that there were divers other godly men, in both ages, that succes∣sively* 1.59 instructed their children, receiving it as a duty by tradition, so to do. For there is no writing extant till Moses time, though it appears by Saint Iude, that something was proph sied by Enoch, who was the 7^th from Adam; and that the story of Job seems to be more ancient then that of Moses life and actions though the Church place Moses first, to whom by tradit 〈◊〉〈◊〉 was conveled the story of former times, and perhaps Moses his story might be first written.

4. Besides the divine goodnesse so disposed, that no age from the 〈◊〉〈◊〉 to the time of Moses, should want some godly men, successively to deliver his will to their child en. As before the flood 〈◊〉〈◊〉, Seth, Enos, Kenan, 〈◊〉〈◊〉, 〈◊〉〈◊〉, Enoch, Methusalem, Lamech, of which number Adam and 〈◊〉〈◊〉 〈◊〉〈◊〉 the whole time from the Creation to the flood, which fell in the year of the world 1656. For Adam lived 930 years, And Methusalem 969. and 〈◊〉〈◊〉 in the year of the deluge. So that Methusalem living 243 yeares with Adam, must needs be well instructed by him, concerning all points of Religion, and that (no doubt) 〈◊〉〈◊〉 his youth, as also were they that were born between them.

5. After the deluge God sent into the world many excellent men also before the Law. As Noah, Sem, Arphaxad, Sale, Heber, Peleg, Reu, Serug, Nachor, Thare Abraham, Isaac, and Jacob. and no doubt, (〈◊〉〈◊〉 it appeares that Abraham in∣structed his family) but that he also receiued instruction from his Parents, 〈◊〉〈◊〉 his from theirs before them. For Noah lived 950 years, and was 600 years old at the time of the flood: and no question, but he was well instructed, by con∣versing with so many fathers of the first age of the world. And his son Sem lived many years with him, being born 98 years before the deluge and there∣fore wanted no documents. Now for the posterity of Abraham, we finde 〈◊〉〈◊〉 〈◊〉〈◊〉 was grandchild to 〈◊〉〈◊〉 (by Levi) as Jacob was to Abraham, and li: ved many years with his father Levi, and his grandfather Jacob, and benig grand∣father to Moses, it is Probable that he with his son Amram 〈◊〉〈◊〉 Moses in God service as their predecessors had instructed them. And thus much for the time before the Law written.

6. Under the Law, immediatly after it was given, God gave command to the 〈◊〉〈◊〉 to instruct their children. And that foure severall wayes,

• 1 They were to teach them diligently. The word [teach] there, in the original signifies to whet, or sharpen, which by the learned is expounded to* 1.60 〈◊〉〈◊〉 rehearsing.
• ...

• 2. They were to conferre and talke with them, about the Law, in the house,* 1.61 morning and evening, and when they walked with them abroad.
• 3. They were to binde the commandments for signes upon their hands, and* 1.62 as frontlets before their eyes, that their children might continually take notice of them.
• 4. Lastly, for the same intent and purpose, they were commanded to write them upon the gates and posts of their houses.* 1.63

7. The practise of this (after the law made) we may see in David, who, in the Text before quoted, saith, Come ye children, hearken unto me, and I will teach you, &c. and more particularly towards his son Solomon, as he professeth himself. I was my fathers son (saith he) tender and onely beloved in the sight of my* 1.64 mother, and he taught or catechized me. And this he did not onely as he was Pater-familias the father of a family, but as a Catechist in publike before the peo∣ple. And thou Solomon my son, know thou the God of thy father, and serve* 1.65 him with a perfect heart. Nor did Solomon discontiue this practise, for he in∣structed his son Rehoboam at large, as may be seen in his first seven chapters of* 1.66 his Proverbs. So was young king Jehoash instructed by Jehoiada the high Priest.

8. Under the captivity and after (because there are no examples in writing* 1.67 extant in the Scriptures, but that Apocryphall of Susannae, of whom it is said, that she was instructed by her parents in the law of Moses) we must repair to the records of Josephus, who affirms that there were never lesse among the* 1.68 Jews, 〈◊〉〈◊〉 four hundred houses of catechizing, where the law and the Talmud were expounded. And it is recorded that there was an act made at Jerusalem, that children should be set to catechizing at the age of 〈◊〉〈◊〉 yeers; whereunto Saint Paul seemeth to have relation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 catechised out of the* 1.69 Law.

9. Under the gospel, there is an expresse precept or commandment to Parents,* 1.70 not onely to enter their children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to bring them up in nurture and admonition. And it was Saint Pauls practise, as you may see by a* 1.71 passage to the Corinthians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I may catechize others.

We finde three eminent persons noted to us in Scripture, that were catechu∣meni catechized.

The first was Theophilus, of whom Saint Luke testifieth; It seemed good* 1.72 to me (saith he) to write to thee in order, that thou mightest know the certainty of those things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning which thou wert catechized or in∣structed.

The second was Apollos, of whom also Saint Luke gives this commendation,* 1.73 that he was mighty in the Scriptures, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this man* 1.74 was catechized or instructed in the way of the Lord.

The third was Timothy, of whom saint Paul testifies, that he had known the* 1.75 the Scriptures from a childe. And in one place mention is made both of the* 1.76 Catechist and Catechized. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

After the Apostles times the first Catechist of any fame, was the Evangelist Mark in Alexandria, after him Pantenus, then Clemens, Origen, Cyril of Jeru∣salem, Gregory Nyssen, Athanasius, Fulgentius, S. Augustine and others. And that there were catechumeni in the Church in all ages, may appear by the canons of diverse Councels.

Hegesippus (converted from Judaism to Christianity) in his Ecclesiasticall story reports, that this work of catechizing wrought so great effect, that there was no known commonwealth inhabited in that part of the world, but within fourty years after our saviours passion 〈◊〉〈◊〉 superstition was shaken in it, by Catechizing So that Julian the Apostata, the greatest enemy that ever Christians had, found no speedier way to root out Christian religion, then by sup∣pressing Christian schools and places of catechizing: and if he had not been as a Cloud that soon passeth away, it might have been feared, that in a short time he had overshadowed true Religion.

1 And when Catechizing was left off in the Church, it soon became darkned and over-spread with ignorance. The Papists therefore acknowledge that all the advantage which the protestants have gotten of them, hath come by this exercise: and it is to be feared that if ever thy get ground of us, it will be by their more exact and frequent Catechizing then ours.

3. Concerning the third quaere. The reasons why this custome of catechizing by way of question and answer, hath ever been continued, seem to be these.

• 1 Because of the account every one must give. Our Saviour tells it us. reddes* 1.77 rationem, we must render an accompt. And every man will will be most wary in that for which he must be accomptable. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2 Because we are all, young and old, to give an accompt of our faith. Be ready (saith Saint Peter) alwayes to give answer to every one that asketh you a reason* 1.78 of the hope that is in you, a solid reason, not a phanatique opinion.

And by this we shall be the better fitted to these four necessary duties 1 of ex∣amining* 1.79 the doctrine we heare.

• 2 Of examining our selves before we heare the word, and receive the sa∣crements.* 1.80 * 1.81
• 3 Of admonishing our brethren, which we cannot doe, unlesse we be fitted* 1.82 with knowledge.
• 4 Of adhering to the truth. Because being children we doe imbibere errc∣res, ergo exuendi sunt et induendaveritas, we drink in errours, which must be sha∣ken of, and our loynes must be girt with truth.

The Heathen man adviseth us, that in all our actions we propound to our selves* 1.83 Cui bono. What good will arise by that we goe about? In this certainly the fruit is great, diverse wayes.

• 1 It will be acceptable to God to spend our hours in his service.* 1.84
• 2 We shall learn hereby to know God and his son Jesus Christ. Whom to* 1.85 know is life eternal.
• 3 It will procure length of happy dayes in this life.* 1.86
• 4 Lastly the fruit of it is holines, and the end everlasting life.* 1.87

Now 〈◊〉〈◊〉 the fruit is so great, we are to take especial care, that the hours we spend in this exercise, be not lost, and so we be deprived of the fruit. For as in natural Philosophy it is held a great absurdity, ut aliquid frustra fiat, that any thing be done in vain, or to no purpose, and in morall ut sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that there be a vain and fruitlesse desire, so in divinity much more. S. Paul useth it as an ar∣gument to the corinthians to prove the resurrection, that if there should be none, then both his preaching and their faith were in vain. And in another place, he did so forecast his manner of the conversion of the gentiles ne forte currat in* 1.88 vanum, lest he might run in vain Therefore as the same Apostle desired the Co∣rinthians,* 1.89 not to receive the grace of God in vain: so are we to be careful, that* 1.90 we heare nothing in vain, lest we be like those in Jeremy, that let the bellows* 1.91 blow, and the lead consume in the fire, and the founder melt in vain, upon which place saith the glosse, that all pains and labour which is taken with such people is in vain and lost.

But the word of God cannot be in vain in three respects.

• 1 In respect of it self.
• 2 In respect of the Catechist.
• 3 In respect of the Catechized.

1 In respect of it self it cannot be in vain. For God himself maintaineth the con∣trary.* 1.92 As the rain cometh down (saith he by the Prophet) and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and budd, that it may give seed to the sower, and bread to the eater. So shall the word be that goeth forth out of my mouth, it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it.

2 Nor can it be in vain, in respect of the Catechizer, or him that delivereth it.

I have laboured in vain (saith the Prophet) I have spent my strength for nought and in 〈◊〉〈◊〉: yet surely (mark that) my judgement is with the Lord, and my work with my God. The paines which the Catechizer takes, is not in vain, because God (seeing he hath done his part) will accept of his endeavours, though his 〈◊〉〈◊〉 reject and* 1.93 〈◊〉〈◊〉 them. And if the son of peace be there, 〈◊〉〈◊〉 peace shall rest upon him, if not redibit ad vos, it shall returne to you again, saith Christ to his disciples. And the A∣postle* 1.94 most plainly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We are unto God a sweet savour of Christ, in them that are saved, and in them that perish. Therefore we ought to be very care∣full* 1.95 how we behave our selves in hearing.

3 Lastly, it cannot be in vain to the Catechized. If we come to heare with a good* 1.96 intent, the spirit of God takes order, that the word shall be profitable, and fruitful, like good seed sowed in good ground. And to this purpose it is, that Saint Gregory saith. Cum verbiboni auditores 〈◊〉〈◊〉, pro reficiendis eis majora doctoribus intelligen∣tiae dona tribuuntur: 〈◊〉〈◊〉 enim Doctori verbum Dominus pro gratia tribuit auditoris.* 1.97 When hearers come with a good appetite to heare the word, the teachers are enabled with 〈◊〉〈◊〉 gifts of understanding. For ost-times God gives his word to the teacher, in favour of the hearers.

CHAP. II.

The duty of the catechized. 1. To come, and that 1. with a right intent, 2. willingly, 3. with preparation, which must be, 1. in fear, 2. by prayer. Other rules for coming, 1. with fervency, 2. with purity of heart, 3. in faith, 4. frequently. The second duty to hear or hearken. The necessity of hearing. The manner, 1. with reverence, 2. with fervour of spirit, 3, with silence, 4. without gazing. 5. heare to keep. How the word must be kept in our hearts, 1. by examination, 2. by meditation, 3. by conference.

Now that it may be the more fruitful, two duties in this text are required of them:* 1.98 〈◊〉〈◊〉, et auscultare. To come, and to heare, or hearken. It is the nature of the Holy Ghost, to comprehend and comprize many things in few words, much matter in short speech.

〈◊〉〈◊〉 come, The first duty required is, to come to Church. Our presence must be the* 1.99 first part of our Christian obedience. I was glad (saith the Psalmist) when they said* 1.100 unto me, we will go into the house of the Lord. And the Prophet saith, many peo∣ple shall go and say, Come and 〈◊〉〈◊〉 us go up into the mountain of the Lord. The Jews have a proverb, Blessed is he that dusteth himself with the dust of the Temple. Alledg∣ing that of the Psalmist, One day in Gods Court is better then a thousand.* 1.101

1 And yet our coming to Church will availe us little, if we come as they did of* 1.102 whom the Prophet speakes, that is for fashions sake, feare of punishment, disfavour* 1.103 or the like, rather then for any good will we have to come thither. For to such the word shall be (as the same Prophet tells us) as a sealed book that cannot be opened. Therefore if it stood in our election, and that all censures, and rubs were removed, that we might be at liberty, to come or stay at home, yet are we to come, and to come well affected, because the Holy Ghost hath said, Venite come. For to come onely at Gods call, and not well qualified, is no more then the Centurions servant did at his command; therefore in so coming we shall do God no great service.

The people went three dayes journey into the wildernesse after Christ. And there* 1.104 were some that heard Saint Paul, while he continued preaching till midnight. But* 1.105 our coming and hearing will little avail us, if it be not with a good intent, for even* 1.106 the flies, lice, grashoppers and caterpillars came at Gods commandment.

2 But we are not only to come, but to come Libenter with a willing minde, to be bettered by our coming, not to heare newes, as the Athenians, nor as 〈◊〉〈◊〉 to Christ,* 1.107 hoping to see some miracles done, but diligenter & ardenter with diligence and zeale.* 1.108 Saint Augustine calls the peoples act of following Christ three dayes in the wilder∣nesse, Monstrum diligentiae, a diligence more then ordinary. We must be like those, that to heare the Apostles resorted daily and with gladnesse to the Temple; and,* 1.109 (in Solomons phrase) wait daily at his gates, and at the posts of his doors to hear;* 1.110 that is without wearinesse or intermission. 〈◊〉〈◊〉 saith, Non sunt istae institutiones, sicut homiliae, These Catechizings are not as Homilies, for if we misse a sermon, we may redeeme it again, but if we misse this exercise, we loose much benefit. It is compared to a building, of which, if any one part be wanting, the whole edifice must 〈◊〉〈◊〉 be unperfect. Therefore we must

follow the Apostles counsail 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and redeem the time, for the neglect of* 1.111 this duty cannot be excused by multiplicity of businesse, for though a provident care* 1.112 be lawful, yet when it hinders us from coming to God, it 〈◊〉〈◊〉 sin. Nor can pastime priviledge us, for there's no other reason given that Esau was evil, but that he* 1.113 was a man of the field, or lived in the fields, and loved his game and pleasures. And it was* 1.114 the Israelites fault; Sedebat populus edere, surrexit autem ludere, the people sat down to eat, and rose up to play. This was spoken to their reproach and infamy. And therefore it is well said of One, Mens otiosa nihil aliud cogitare novit, quam de escis, aut quam* 1.115 de ventre, an idle man thinks of nothing but his belly. And another, Nihil in sancto* 1.116 proposito otio deterius est, nothing hinders holy intentions more then 〈◊〉〈◊〉. Nor the spirit of sloth. The Prophet tells the Jews, The Lord hath covered you with a spirit of slumber, and hath shut up your eyes. If a man have not a minde to go to* 1.117 this exercise, it will not excuse him, he must rouse up himself, and remove all impe∣diments. But if sicknesse seiz upon us, or some extraordinary occasion, that cannot be avoided, necessitates us, and keeps us back at any time from this duty, we are to fol∣low the Apostles rule before mentioned, and redeem the time by our better future diligence.

3 Now forasmuch as we know, that every comer is not welcome, but he that* 1.118 cometh in his wedding garment, that comes prepared as he ought: and that we 〈◊〉〈◊〉 King Hezekiah would not proclaim a solemn passeover til the Priests and Levites were* 1.119 prepared: and that King David, though he had taken as good order as he could, yet* 1.120 (not confident of the abilities of himself 〈◊〉〈◊〉 his people) betook himself to prayer, that God would prepare their hearts. And that in the gospel the office of John the Baptist* 1.121 was to prepare the way of the Lord, and to make his paths straight. Lastly that the* 1.122 servant which prepared not himself was severely punished. We ought to fit our selves to this duty by way of preparation, for certainly this is a most necessary duty* 1.123 required in every one that desireth to know God. Prepare to meet thy God, saith the Prophet. And Barnabas in his sermon to the Antiochians (the first that were called* 1.124 〈◊〉〈◊〉) exhorted them, that with purpose of heart they would cleave unto the Lord

And this every one ought firmly to beleeve, that whosoever intends to be an Audi∣tor must hear upon this consideration to make use of his hearing, in the course of his life, and put in practise what he hears. The Psalmist saith, That a young man must rule* 1.125 himself according to the word, to the end that he may cleanse his wayes. And he, that practiseth not what he heareth, faileth in the first point.

Our Saviour called the doctrine of the Pharisees Leaven: and Christian doctrine* 1.126 may be called fermentum Christianum, Christian Leaven, whose property is to change* 1.127 the whole lump into its own nature and quality. So if we hear the word of God, it must be leaven unto us, and turn the whole lump into the tast of it self.

If it be not so with us: but that we hear continually without preparation or pra∣ctise, there is a bitter place against us, we shall be like roots, bearing gall and worm∣wood,* 1.128 bitternesse it self. And thus much for the general notion of preparation. Now for the particular, how we ought to prepare our selves. The Rabbins prescribe fourty eight rules to this purpose, which may be reduced to two.

• 1. Praeparate in timore, prepare your hearts in fear. Take heed to thy feet (saith the Preacher) when thou entrest into the house of God. That is, come not to Gods* 1.129 house, to hear his holy Word, carelesly or unreverently, but with reverence and fear. We are not to come thither as to an ordinary place, but with an awful preparation, as* 1.130 in Gods presence. How fearful is this place (saith Jacob) this is none other but the house of God. And it is fearful in respect of the majesty of God, more fully here then* 1.131 in other places, as being the presence-chamber of God, where he will be waited upon* 1.132 with all due preparation and respect. Serve the Lord with fear, was king Davids counsel, and it was his practise too. I will come into thy house (saith he) and in thy fear will I worship towards thy holy Temple.
• 2. Another reason that we should be qualified with fear when we come, is, That* 1.133 because (as Solomon speaks) fear is the beginning, or head, and chief point of wisdom, it must needs be the ground-work and foundation of our preparation. The fear of the* 1.134 Lord (as he also) leadeth unto life. It is the high way to all other Christian duties.* 1.135 His salvation (saith the Psalmist) is nigh to them that fear him. It stands us 〈◊〉〈◊〉* 1.136 upon to be thus prepared, else the Wise man would have spared this 〈◊〉〈◊〉. Be thou in the fear of the Lord continually.

In 〈◊〉〈◊〉. Preparation by prayer, is the other main point 〈◊◊〉〈◊◊〉 our selves, before we come: and indeed it is the salt that seasons all holy duties. King 〈◊〉〈◊〉 (as* 1.137 you heard before) practized it, and began his very prayers with prayer. Let my* 1.138 prayer (saith he) be set forth in thy sight &c. And 〈◊〉〈◊〉 made way by prayer, to the dedication of his Temple. Daniel set his face unto God by prayer, and while he was* 1.139 in this act of preparation, the Angel was sent to him to let him know, that his pe∣tition* 1.140 was granted. Solomon prayed to the Lord for wisdom, & you may read that God* 1.141 yeelded to his request. Cornelius was initiated into the Church by this means: and Saul, by it, of a persecuter became Paul an Apostle for Behold (saith God to Ananias) he* 1.142 prayeth. Saint Augustine calls it, gratum Deo obsequium, an acceptable service to God.* 1.143 And 〈◊〉〈◊〉. Nihil potentius homine 〈◊〉〈◊〉. Nothing more powerful then a man that prayeth. Nemo nostrum (saith Saint Bernard) parvi pendat 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 enim 〈◊〉〈◊〉 quod ipse ad quem or amus, non parvipendit 〈◊〉〈◊〉, let none of us make light accompt of pray∣yer, for I tell you, that he to whom we pray, doth not lightly esteeme of it. For in∣deed as Saint Peter 〈◊〉〈◊〉 us, Gods ears are open to prayers. And 〈◊〉〈◊〉 we see that* 1.144 King David often prepared himselfe by those kinde of prayers, which the fathers call ejaculations, or short prayrs, of which the hundred and ninteen 〈◊〉〈◊〉 is full. As, open* 1.145 thou mine eyes, that I may see the wondrous things of thy Law: and when he 〈◊〉〈◊〉* 1.146 any extravagant thoughts to seiz on him. Averte oculos, Turne away mine eyes from beholding vanity. And when he grew dull in spirit, Quicken thou me. With these and the like we must prepare our selves.

Now as these are the two rules for preparation, so are there four other for our coming.

• 1 Venite 〈◊〉〈◊〉, in fervore spiritus, with fervency of spirit. Our coming must not be cold, not Luke-warm, like the Church of Laodicea: lest we be spued* 1.147 out: but fervent and zealous. Be fervent in spirit, saith the Apostle. And in another* 1.148 place; It is good to be zealously affected in a good thing. If we come to hear,* 1.149 we must come with a longing desire. Zeal is compared to oyle; which keeps the lamp ever burning. It was one of King Davids 〈◊〉〈◊〉. I have 〈◊〉〈◊〉 for 〈◊〉〈◊〉 commandements. The zeal of the Gentiles, saith Saint Ambrose, 〈◊〉〈◊〉 them life* 1.150 everlasting, wheras the coldnes of the Jews caused their losse of it. 〈◊〉〈◊〉 〈◊〉〈◊〉,* 1.151 Nullum est 〈◊◊〉〈◊◊〉 tale sacrificium, quale est 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉 no sacrifice* 1.152 so acceptable to God, as the zeal of the spirit, And as it is well 〈◊〉〈◊〉 to him, so he* 1.153 he rewardeth it. He satisfieth the longing soul, saith the psalmist. He that comes 〈◊〉〈◊〉 qualified, never returns empty.* 1.154
• 2. Venite in puritate cordis. Our coming must be also in purity of 〈◊〉〈◊〉. K. David asketh the question, who shall ascend to the hill of the Lord, or who shall rise up in* 1.155 his holy place? and answereth 〈◊〉〈◊〉 in the next verse: even he that hath clean hands and a pure heart. Our thoughts and actions must be pure and undefiled, else* 1.156 theres no coming to Gods house, no bettering our selves by coming 〈◊〉〈◊〉. For the word of God (being pure) will not enter into them that are 〈◊〉〈◊〉. 〈◊〉〈◊〉 and* 1.157 Belial cannot accord. But Cor purum 〈◊〉〈◊〉 est Dei, gaudium 〈◊〉〈◊〉, 〈◊〉〈◊〉* 1.158 spiritus sancti. A pure heart is Gods court, the delight of Angels, and the 〈◊〉〈◊〉 of the holy spirit. This is the second.
• 3 Venite in fide. Come with the garment of faith too. If thou 〈◊〉〈◊〉 beleeve, all* 1.159 things are possible to him that beleeveth. A beleever, though in the estimation of men he be of small understanding, yet shall he be able to conceive and 〈◊◊〉〈◊◊〉 sufficient to work out his salvation We see it in the Apostles; who though they 〈◊〉〈◊〉 poor, ignorant, and simple fisher-men diverse of them, yet coming to Christ by* 1.160 faith, were able to confound the wisest, and most learned men in the world. But without faith it is impossible to please God, and if to please him, certainly (come 〈◊〉〈◊〉* 1.161 as often as we will) to reape any good from him. For he that 〈◊〉〈◊〉 to God (as it is in the same verse) must beleeve that God is. The 〈◊〉〈◊〉 shall live by his 〈◊〉〈◊〉, 〈◊〉〈◊〉* 1.162 the Prophet, and according to our faith shall we receive benefit by our coming, for it is by faith that we have accesse to grace. And the Apostle 〈◊〉〈◊〉 that the Jews* 1.163 were excluded from the promise, because that which they sought for; was not by faith. This is the third rule.
• 4 Venite frequenter. Being fortified with faith, 〈◊〉〈◊〉 frequently and often,

• then you cannot come too oft. Not upon the solemne fast only, once a moneth perhaps* 1.164 will serve the turne, but as we say in our liturgy, Day by day we magnifie thee. Every* 1.165 day will I blesse thee (saith the psalmist) We want daily bread, bread, necessaries for* 1.166 our sustentation every day, therfore we are to come every day to beg it, and God is to be blessed daily, because of his daily benefits. The apostles were daily in the Temple* 1.167 preaching and breaking bread and suerly they were not there alone, there were some Auditors, some communicants. We are not to think so meanly of God, that we may command his blessings if we take our own times to come for them, at our own leisure, therefore si nolumus 〈◊〉〈◊〉 querere Deum, queramus voraciter, queramus* 1.168 〈◊〉〈◊〉, queramus 〈◊〉〈◊〉. Saith Barnard. If we mean not seek God in vain, seek him first truly, and then often and with perseverance and diligence. For delectatio, 〈◊〉〈◊〉 etdiligentia ex se 〈◊〉〈◊〉, seque necessario consequuntur delight love and diligence doe mutnally and necessarily follow one another.

Being thus prepared and qualified, when we come, we shalbe fitter for the second part of this Text, Auscultate. Hearken. which is the second part.

2. Auscultate mihi, hearken unto me. He that hath ears to hear let him hear, saith* 1.169 our Saviour. God complaineth by the Prophet, that the people drew neer to him with* 1.170 their mouths, and honoured him with their lips: but they had removed their hearts far from him. This is a present absent. The Heathen observed that soloecisms may be com∣mitted in hearing as wel as in speaking. In this respect therfore, it is required that we be so present, that we give ear, and our hearts be as neer as our bodies. Sacrifice and meat∣offering* 1.171 (saith the Psalmist) thou didst not require, but mine ears hast thou opened. And it was a blessing which God promised by the Prophet to the kingdom of Christ,* 1.172 That the eyes of them that see should not be dim, and the ears of them that hear shall 〈◊〉〈◊〉. Pharaoh was of opinion, that Religion was an idle mans exercise: and* 1.173 〈◊◊〉〈◊◊〉 that all duties of religion lye upon the Speaker. But Christ maketh* 1.174 it a great matter to hear well, and therefore gives this caution, Take heed how ye heare, and he gives a reason because to him that heareth well the Spirit will reveal more, and from him, that heareth not well, shall be taken away, that little he had before. It will not be therefore altogether impertinent to take a view of the severall qualifications 〈◊〉〈◊〉 to a true and right hearer, which are these.

• 1. 〈◊◊◊〉〈◊◊◊〉. Hear with fear and reverence, not with too* 1.175 〈◊〉〈◊〉 boldnesse 〈◊〉〈◊〉 confidence: 〈◊〉〈◊〉 multo bene timere, quam male fidere, saith S. Aug. It is much better 〈◊〉〈◊〉 fear well then to be too confident. For as an awful respect and holy fear is required in our preparation before we come to Gods house, so is it to be continued while we are there. And as the reason of fear in our preparation and coming thither was in respect of Gods presence there, so there is no lesse reason of our reve∣rent deportment in hearing, in respect of the majesty of the person speaking, and the matter he delivers to us. 〈◊〉〈◊〉 audis, quod Dominus tuus dulcis est, attende quid dili∣gas; 〈◊◊〉〈◊◊〉 quod rectus, attende quid time as. Vt amere & timore 〈◊〉〈◊〉, excitatus,* 1.176 〈◊◊◊〉〈◊◊◊〉, when thou hearest, that God is gracious, mark what thou art to 〈◊〉〈◊〉: and when thou hearest that he is just, mark what thou art 〈◊〉〈◊〉 to fear, that stirred up by the love and fear of God, thou mayest keep his law. There was a great punish∣ment inflicted on them in the law, that offended against this duty. The man that will do 〈◊〉〈◊〉, and will not hearken to the Priest that standeth to minister before the Lord thy God, &c. even that man shall die. When the Apostles did break bread* 1.177 and prayed, it is 〈◊〉〈◊〉, that, fear 〈◊〉〈◊〉 upon all the Disciples. And therefore is that coun∣sail.* 1.178 Let us 〈◊〉〈◊〉 God acceptably, how is that? With reverence and Godly fear.* 1.179
• 2. Again 〈◊◊◊〉〈◊◊◊〉 & 〈◊◊〉〈◊◊〉, with cheerfulnesse of spirit, not* 1.180 dully or coldly, or sleepily. We must not so carry our selves in our hearing, as though* 1.181 we could 〈◊〉〈◊〉 in our 〈◊〉〈◊〉 to be out of the Church before Gods message be fully de∣livered* 1.182 to us, whatsoever we do to God we must do it heartily and cheerfully, whe∣ther* 1.183 it be in the work of charity or piety. The fire upon the Altar must never go out.* 1.184 * 1.185 〈◊〉〈◊〉 ye not watch with me one hour, saith Christ to his Disciples. We see what pu∣nishment 〈◊〉〈◊〉 to sleepy 〈◊〉〈◊〉. Non 〈◊◊◊〉〈◊◊◊〉 coelorum, neo otio & 〈…〉〈…〉, saith 〈◊〉〈◊〉, the kingdom of heaven is not the lot of sleepers, nor is the blessednesse of eternity promised to those that are 〈◊〉〈◊〉 with idlenesse and sloth.
• 3. Auscultate in silentio, in silence without talking. There is a time to be silent,* 1.186

• saith the Preacher, and when can this be better, then when God speaks to us. Keep* 1.187 silence before me, saith God. And the Prophet 〈◊〉〈◊〉 speaks home to this point.* 1.188 * 1.189 The Lord is in his holy Temple, let all the earth keep silence before him. It was the practise in the Primitive Church, the disciples were silent, when the Apostles preach∣ed.* 1.190 All the multitude kept silence, and gave audience to 〈◊〉〈◊〉 and Paul. Nay the very Heathen, before their sacrifices and mysteries began, had an Officer that cryed to the Assembly, Hoc agite, (intend this onely) Leave talking and be still.
• 4. The next is, 〈◊◊〉〈◊◊〉 aberratione oculorum, hearken without gazing. Our eyes must not 〈◊〉〈◊〉 every where, as if we were in a market-place. We see the Di∣sciples* 1.191 * 1.192 were blamed for gazing. It is left upon record for our instruction, that when our Saviour preached, the eyes of all the hearers were fastned upon him, which 〈◊〉〈◊〉 a stayednesse in them, and a resolution to take notice of what they heard. When we come to hear, we must make a covenant with our eyes, as Job did. Besides we are to note, that there is more emphasis in the word Auscultate then in Audite the one being* 1.193 but the hearing of a noise or sound, and the other to hear with attention, to listen and mark 〈◊〉〈◊〉. This difference we may observe in diverse places of Scripture. When God promised blessings to the obedient Jews, he saith not: If thou shalt, hear the voice of the Lord thy God, but, if thou shalt hearken diligently into the voice of* 1.194 the Lord thy God. And the prophet. The ears of them that hear shall heanken, to 〈◊〉〈◊〉 the difference between hearing and hearkning. Now if the eyes wander it is impossible that the ears should hearken, or the minde observe, what is spoken. And when the eyes are fixed, 〈◊〉〈◊〉 great hope that they all concur. Therefore it is that the 〈◊〉〈◊〉* 1.195 saith. Let thine eyes observe my wayes. And the eyes of a fool are in the ends of the* 1.196 earth, every where wandring.
• 5. Lastly, Auscultate ut retineatis, Hearken to keep, not to forget what you 〈◊〉〈◊〉* 1.197 this virtus 〈◊〉〈◊〉 a retentive faculty makes a hearer compleat. Blessed are they (saith* 1.198 our Saviour) that hear the word of God and keep it. So saith saint John, Blessed are they that hear the words of this prophecy, and keep those things that are written therein.

On the contrary, If any be a hearer of the word, and not a 〈◊〉〈◊〉, he is like unto a* 1.199 man beholding his natural face in a glasse, &c. So may we say of them that hear, and lay not the words up in their hearts. A Rabbin compares such ears to an hour glasse, that when one glasse is full of sand, it is turned, and the sand 〈◊〉〈◊〉 into the other. These kinde of ears, are ever the worst, not worthy to participate the mysteries of* 1.200 God. There must not be only a laying up in our memories, but in our hearts too, till the day starre arise in our hearts.

Among the Schoole-men there is an opinion quod cor non facit non fit, that which* 1.201 the heart doth not, is not done at all. Pharaoh returned to his house, but the thing he* 1.202 heard did not enter into his heart. And therefore it was that God said. The words which I command thee shall be in thine heart: and in that place, this order of 〈◊〉〈◊〉 is prescribed plainly. We are in these dayes for the most part greedy of* 1.203 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a vain superficial kinde of knowledge, but our knowledge should be, to give* 1.204 to the simple sharpnesse of wit, to the young man knowledge and discretion. And when wisdom entreth into thine heart, and knowledge is pleasant unto thy soul: di∣scretion shall 〈◊〉〈◊〉 thee, and understanding shall keep thee. So that the writing, committing to memory, and talking of that which we hear, should be to this end, to work deeper impression in our hearts, to practise it.

And that we may do this the better, there are three things required in us. 1. Exa∣mination. 2. Meditation. 3. Conference.

1. For the first, it is to be done by following our Saviours counsel, Searching the* 1.205 Scriptures, not running after Diviners, and Soothsayers, but the Law and the Testi∣mony* 1.206 according to that of the Prophet. Saint Luke testifieth of the 〈◊〉〈◊〉, that they were more noble then they of: Thessalonica, why? because they searched the* 1.207 Scrpturs daily. The Preachen or catechizer must not doe all for us something we are to doe for ourselves. If we mean to 〈◊〉〈◊〉 to the knowledge of God, let us* 1.208 search, saith the prophet. And the preacher gave his heart to search out wisdom, that* 1.209 is by the holy scriptures That which I knew not (saith holy Job) 〈◊〉〈◊〉 searched out. Saint* 1.210 Peter gave testimony of the Prophets, that they searched and enquired diligently* 1.211 the things which concerned their salvation. Thus must hearers search the scriptures,* 1.212

not as if they could understand them without their teachers, much lesse to judge their doctrine, but to confirm their 〈◊〉〈◊〉 in what they hear.

Meditation is the second duty. We are to meditate and ruminate, as well upon the [ 2] things we hear, as upon those we read. S. Paul, after he had prescribed rules to Ti∣mothy* 1.213 how to order himself, gives him this counsel also. Meditate upon these things,* 1.214 give thy self wholly to them, that thy profiting may appear to all. And after a gene∣ral exhortation to the Philippians, he concludes, with, Finally brethren, &c. think on these things. The reason is given by S. Augustine, Quod habes, cave ne perdas, take heed thou lose not that which thou hast gotten by reading and hearing. If we onely hear and reade, and think not afterward upon it, it is to be feared that we shall not be bettered by that which we have either read or heard. This duty hath ever been in practise with the Saints of God. Isaac went out into the fields to meditate.* 1.215 And king David did often so, as appeareth by the 119 Psalm, in diverse places.* 1.216

The last duty is conference. And this is done, either, First, by Auditors among [ 3] themselves. Or Secondly, with the Priest and learned. The first we have in the Prophet Malachi: They that feared the Lord, spake often one to another (yet not* 1.217 in Conventicles.) And the other we have in the Prophet Agge, Ask the Priests con∣cerning* 1.218 the Law. The reason is given by the former Prophet, The Priests lips pre∣serve* 1.219 knowledge, because he is the 〈◊〉〈◊〉 of the Lord of Hosts. If then in read∣ing or hearing we be at a stand, the Scriptures being a deep Sea to wade through, re∣pair to the Priest, confer with him, and desire his direction. We see our Saviour while he was young took this course, his parents found him not onely hearing the* 1.220 Doctors, but conferring with them, and asking them questions. Though it be the common saying that Experience is the Mother of Knowedge, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conference is the Grandmother, for it begets experience.

Now (as the Prophet speaks) Hic est omnis fructus ut auferatur peccatum, this is* 1.221 the fruit and end of all these duties, to take away sin. As in diseases there are bastard Feavers, which have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verarum febrium, symptomes & signes of true feavers; so is there also 〈◊〉〈◊〉 pietas, bastard religion, which hath specious shews of true 〈◊〉〈◊〉. Seeing then that preaching and catechizing may fail, and that, as our Saviour* 1.222 tels Martha, Vnum necessarium est, there is one thing needful: while we have the* 1.223 great blessing of the Word, that 〈◊〉〈◊〉 necessarium, let us hear it, and God in it. Lest* 1.224 it happen to us which the Wiseman and the Prophet foretold. They shall cry unto* 1.225 the Lord, but he will not hear them, why? because they hated knowledge. And as it was with Elies sons, they hearkned not to the voice of their father, therefore the* 1.226 Lord did slay them. Let us therefore labour by hearing to come to the knowledge of* 1.227 God, and no doubt but God will have a respect to our hearing, and of Catechumeni, make us proficients; give a blessing to our endeavours: we will conclude this point, with a saying of S. Cyril an ancient Catechist, Meum est docere, vestrum auscultare, Dei perficere. It is my part to teach, yours to hear, and Gods to perfect and give a blessing to that which I teach and you hear. And so much for Venite & auscultate.

CHAP. III.

Of Religion in general, and the foundations of it. The four first steps. 1 We must come to God, as the onely way to true happinesse. No happinesse in riches proved by divers reasons. Nor in Honour. Nor in pleasure. Nor in moral vertue. Nor in con∣templation. General reasons against them all, that felicity cannot be in any of them. 1 because they cannot satisfie. 2 They are not perpetual, but uncertain. In God onely is true happinesse to be found.

THe work of Religion whereof we are to treat, is compared by our Saviour to a structure or building, and the teacher to a Master builder by the Apostle, and the Principles of Religion to a foundation. Now in a building the principal care ought* 1.228 to be, to make the foundation sure, to dig deep enough, and lay the foundation upon* 1.229 a rock, and not upon earth or sand, lest the Devil, by undermining shake the founda∣tion,* 1.230 and ruine the whole structure. And this laying of a slight foundation is the fault* 1.231 of the builders of this age.

Now to finde when we have a firm foundation, we are to examine,

1. Whether the grounds of Religion be true or false. 2. Whether warranted by

Scripture? 3. How we know that there is a God. 4. What regard God hath of Man.

But they which without further examination presuppose these for granted, build no deeper then the earth, leave advantage to the adversary. And we know that many have undermined the very foundations, affirming boldly, that there is no God. In∣somuch as the Devil bringing his floods and storms hath shaken the dearest of 〈◊〉〈◊〉 children. And therefore that we may begin at the hard Rock, we will ask these four questions.

• 1. An sit 〈◊〉〈◊〉? whether there be a God. And this is against the 〈◊〉〈◊〉.
• 2. An curam gerat mortalium, whether he have a care of man, and such a care, as that he would give him his word, to reward the good, and punish the evil, against the semi-Atheists, the Epicures.
• 3. An Scripturae 〈◊〉〈◊〉 sint 〈◊〉〈◊〉 verbum, whether the Scriptures we use, 〈◊◊〉〈◊◊〉 true Word, against Turks and Pagans.
• 4. An ex hoc verbo vere sit fundata religio 〈◊〉〈◊〉, whether the Scripture being Gods Word, our religion be truly grounded upon it, against Jews and Hereticks.

For the first and second, our warrant and direction is from the Apostle. He 〈◊〉〈◊〉* 1.232 cometh to God must beleeve that God is, and that he is a rewarder of them that seek him. Wherein three things are observable.

• 1. That the end and fruit of our religion is to come to God.
• 2. That the means to attain to that end or fruit is by beleeving.
• 3. That we must beleeve concerning God these two things, viz.

First, Esse Deum, that there is a God.

Secondly, Bonis bonum tribuere, malis malum, that he giveth good things to the good, and evil to the wicked.

1. That the end and fruit of our religion is to come to God, is the first step. There* 1.233 hath been much beating of the brain to finde out true felicity; the reason is, because naturally every man desires that which is good. The 〈◊〉〈◊〉 tels us as much, that it* 1.234 was that which men thirsted after in his time. There 〈◊〉〈◊〉 many that say, Who will shew us any good? S. Augustine saith, that Varro had observed in his book of Philo∣phy such variety of opinions concerning this summum bonum, chief good, that they amounted to 288 Sects, as he cals them. And the reason that man is naturally 〈◊〉〈◊〉 of good is, because no man of himself is happy. The Epithets given to man makes this plain enough, as Nudus, Miser, Naked, Wretched, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a feeble creature, a true embleme of infirmity, and the like. So that happinesse not being in man himself, it must needs accrew to him by coming to some other thing, that is, to God.

It is true and undeniable, that while man kept Gods Commandements, and sub∣mitted his wisdom to Gods will, he was partaker of Gods goodnesse, and in the state of happinesse. But disobeying his will, and departing from him, he became mi∣serable many wayes. For first he fell into sin. Secondly, into shame. Thirdly, into fear. Fourthly, into travel, care, and vexation, of body and minde. Fifthly and lastly, into death, lost all his former happinesse, and fell into a sea of misery and infelicity, which cannot be repaired, but by coming again to God.

There are some of several opinions, that think a man may enjoy true felicity in this world, and of himself, without having an eye to God. They may be reduced to five sorts.

• 1. Worldlings conceive true felicity to consist in wealth.
• 2. Polititians in honour.
• 3. Epicures in pleasure.
• 4. Stoicks in moral vertues.
• 5. Platonicks 〈◊〉〈◊〉 contemplation.

Against these severally in order we shall make some exceptions.

1. Riches are not the Summum bonum.

1. Wealth is not to be desired in regard of it self, but onely to supply the 〈◊〉〈◊〉 of nature, as food, raiment, &c. to preserve Nature from sailing or decaying, or to re∣pair or amend it, but not to bring it to a higher estate, above Nature, for that riches cannot effect, but that which is true felicity can do both.

2. The end of man is better then man it self, but these are worse then man; for a man for his life will give the whole world. If he were possessour of all the wealth in

the world, he would part with it to save his life. The devil could say, skin for skin, and all that a man hath will he give for his life.

3. It were strange, that happinesse should consist in that, of which, much dispute hath ever been, whether it be good or evil. Seneca saith, Semper eguerunt interprete, the resolution is yet to make.

4. They cannot make a man good that is possessour of them, though they make him great.

5. The Coelestial Creatures are blessed and happy, though they enjoy them not.

6. They are not alwayes profitable, but sometimes hurtful.

7. If it should be granted that true felicity consists in them, then men should not be esteemed by what they are; but by that they possesse: and then a mans full bag is better then himself.

8. The goodnesse of riches consists in the use and spending of them, and by that reason, summa esset foelicitas, in discedendo a foelicitate, a mans chief happinesse were to part with his felicity.

9. As no man esteems the goodnesse of a sword by the richnesse of the 〈◊〉〈◊〉, or a horse by his trappings, so neither can a man be judged good by the abundance of his wealth.

In these respects Wealth or Riches cannot be true happinesse.

2. Happinesse is not found in Honour.

1. For Philosophers themselves say, that Honor est virtutis umbra, Honor is but the shadow of vertue, and we know, that we ought to follow the substance (which is vertue) and leave the shadow.

2. In Honour, there must be as well the Honourer as the Honoured: and of ne∣cessity, there are more Honourers then Honoured: so that there are many unhappy, and but few in felicity: if honour should be happinesse.

3. As men may be honoured by some, so they are despised and envied by others, therefore men in honour are foelices in parte, happy in part onely, and therefore not truly happy.

4. If it be objected, that if men be not honoured by all, that are honore digni worthy of honour, it is their faults that should honour them; this brings us back to the first answer, That honour is but the shadow of vertue, and therefore not hap∣pinesse it self.

5. Honour is good, if it were sine sera &clave, without lock or key, without dependance, which it is not; for honour dependeth upon other mens mouths, and hath no stability. Now that felicity, which is as mutable as a Camelion, cannot be true happinesse. We see it to be true in our Saviour, for by the same people that he was honoured in a triumph to Jerusalem, within few dayes after he was led in a dis∣graceful manner to be crucified.

Therefore in Honour consists no true happinesse.

3. In Pleasure, there can be no true felicity.

1. The very frame of the body speaks against it: for there are but two parts of it, (as the Epicures hold) capable of it. 1. For the one they wisht to be like Cranes. And for the other like Sparrows.

2 Seeing man is spiritual and intellectual, and pleasure sensible, in following de∣light, he descends to a thing inferior to himself, but felicity must be in summo, a∣bove him. Seneca wished rather to have been unborn then to have been born to this end, Super lectum jacere vinum potare &c. As the Prophet hath it, To lie in bed,* 2.1 and drink wine &c.

3 Man should be more miserable then the beast, if pleasure should be his end. For* 2.2 they vse pleasures openly and freely, while man is ashamed to vse some pleasures in publike view. Again thy do it without remorse of conscience, and man after the act of pleasure is 〈◊〉〈◊〉 in conscience; yet no man will say, that beasts have true felicity.

4 Again, the Philosophers hold, that pleasure without moderation is not good;* 2.3 and if pleasure be true felicity, then the vertues of Temperance, Abstinence, Con∣tinency, &c. were lost. Temperantia est abstinentia a voluptatibus, Temperance (defined) is abstinence from pleasures: so that if pleasure be true felicity, and that

without moderation it is not good, then it follows that abstinence from felicity, is 〈◊〉〈◊〉, and that he is continent who abstaineth from felicity.

5. Plutarch is confident, that if an Epicure knew that he had but one hour to live, and were put to his choice, whether he would spend that hour in sport and pleasure, or do some notable act to eternize his name, that he would make election of the latter, and thereby condemn his own opinion of felicity in pleasure himself.

No true felicity then in pleasure.

4. Nor yet in Vertue.

1. The vertues in which the Stoicks place felicity are meerly morall, and they are onely to pacifie the disordered passions of the minde, our affections: and the pacifying of them is to bring ease to our actions: and every action 〈◊〉〈◊〉 propter finem, for some end: there being therefore other ends besides these, there is no felicity in them.

2. Every vertue hath its severall use, as Justice to preserve peace, fortitude to procure peace, and the like: therefore these have further ends then for themselves, and so are not true felicity.

3. Prudence (accompted by them the prime vertue) is nothing but to direct us to the end, and is not the end it self: therefore not felicity it self.

In Vertue then no true felicity.

5. Neither in contemplation.

1. For it is an absurd thing in nature, that any thing should be long in getting, and short in fruition or enjoying: but contemplation is ever in getting, so that it can∣not be long in fruition: therefore no felicity in it.

2, Our contemplation is onely in posse, in what may be, and to be happy is 〈◊〉〈◊〉 in actum, to be drawn into action, but to say that this posse may be brought to a perfect act, were absurd; for there is no man can say, there is nothing but I know it.

3. By their own confession, we know not the essential form of any, no, not of the most vile Creature, and we are ignorant in most familiar things to us: and how much more dim and unperfect is our knowledge in more divine natures, and in God himself, of whom we know nothing but by privation: as that he is not finite, and comprehensible and the like.

4. They testifie of themselves that they know nothing. Hoc 〈◊◊〉〈◊◊〉, me nihil scire, said Socrates, this one thing onely I know, that I know nothing. Aristotle confest that he had spent his time, and had onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Owls eyes in con∣templating heavenly essences. Simonides that the more he contemplated on Gods essence, the farther off he confest himself to be. Heraclitus cryed out, In 〈◊〉〈◊〉 est, it is so deep I cannot sound it. And maxima pars 〈◊〉〈◊〉 quae scimus, est minima 〈◊〉〈◊〉 quae ignoramus, the greatest part of that we know, is the least part of that we know not.

No felicity then in contemplation.

Thus much for particular exceptions against these opinions of felicity, now ge∣nerally against them all demonstrative.

That there is no true happinesse in any thing besides God.

The Philosophers propound two things in their 〈◊〉〈◊〉. 1. Terminus appetitus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contentednesse or satisfaction of the appetite. 2. Perpetuity or continuance of that satisfaction.

1. To come to any thing but to God, non facit terminum appetitui, it satisfieth not our appetite, for ut ponatur terminus appetitui, to set a bound to our appetite there must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contentednesse. And this cannot be without satisfaction. Nor can any thing satisfie the appetite, but God alone, because it was ordained to receive God: all the world is too little to fill it. Saint Augustine saith, Domine, tu fecisti me propter te, nec quiescat anima mea, donec veniat ad te, Lord thou hast made me for thee, and my soul will not be satisfied till it come to thee. For without God there is 〈◊〉〈◊〉 universal good, therefore some want, and consequently a desire to have that which is wanting, and the appetite being unsatisfied, unquietnesse followeth, and so no felicity.

2 This is apparant in the example of riches, and the desire of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Desire and appetite hath its name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word expressing an ear∣nest motion; ardere, flagrare cupiditate, to burn, or flame with 〈◊〉〈◊〉: in which re: spect it is called ardens appetitus, an ardent desire. Now if a man heap never so much wood upon a fire, though at the first it seeme to put it out, yet by little and little the fire waxeth bigger by reason of it, and is as apt to receive more wood, as it was in the beginning. And so it fares in the desire of riches, the more matter is ministred, the lesse the desire is quenched, but still encreaseth till it come to be infinite. Quomodo ejus sitim extingues, cujus sitis expatu crescit? How then will you quench his thirst, who the more he drinks, the more he may. Therefore there is no worldly thing that can satisfie mans appetite. Riches were not made to fill a mans minde, no more then Learning to fill a bag, or the ayre to satis∣fie an hungry belly.

3. Presuppose that the minde could be capable to receive or be satisfied with riches, yet are they not proper to the soul of man: and the rule is Oportet 〈◊◊〉〈◊◊〉 desideranti, That which is principally desired should ever be given to the desiring.

4 But grant all this, yet when a man hath all he desireth, yet he may have a new appetite, and so, after he hath filled one bag, he may desire to fill another* 2.4 and after one Barne, another. Hence it is, that such are compared to the Horse∣leeches two daughters, that cry Give, Give, and to the greedy Mastiffe, that swal∣loweth up whole morsells, as fast as they are cast to him. And this appears most plainly in Alexander, who shed many tears, because there were no more worlds for him to conquer. Theocritus saith of the covetous man. That first he begins with Mille 〈◊〉〈◊〉 errant in 〈◊〉〈◊〉 agni, I have a thousand Lambs feeding in the moun∣taines, and having gotten a thousand, his desire goes higher by degrees, and saith, 〈◊〉〈◊〉 est 〈◊◊〉〈◊◊〉, he is but a poor man that can number his cattell; or tell how many he hath.

Therefore we may well conclude, that all wayes which tend not to God are un∣natural, and so are all other desires: they are like to drink to an hydropical man, they satisfie not, but bring us out of the way, so that we shall never come to our journeys end, nor enjoy true felicity by them.

1. The other is perpetuity. And where this is wanting, there ariseth fear of* 2.5 loosing the felicity we have, which begets disquiet and anxiety, and so no se∣licity. But this perpetuity is not, neither can it be in any thing but in God a∣lone: for though we continue, yet shall all things else passe, as it was with Job,* 2.6 and the rich man in the Gospel. We get them not without great labour, and* 2.7 being gotten, they are (as the Prophet speakes) but as a spiders web, which* 2.8 may suddenly be swept away: or as a Cockatrices egge, he that eateth of it dieth, and that which is crushed breaketh out into a viper. Saint Augustine saith of them, Si non habent finem suum, habebunt finem tuum, if riches have not an end, the owner will.

2. The uncertainty of these things appear in this, that money is subject to the violence of theeves, merchandise to storms at sea, cattel to the rot, build∣ings to casualty of fire, as casuall are they all as uncertainty it self; like to a brittle glasse subject to perish by a small knock. Saint Chrysostome hath an excel∣lent* 2.9 expression to this purpose, Omnia bona mundi triplex interitus tollit: aut ex 〈◊〉〈◊〉 ipsis veterascunt, aut 〈◊〉〈◊〉 Dominorum consumuntur, aut ab extraneis dolo, vel violentia, vel calumnia diripiuntur, the good things of this world passe from us three wayes; either they become old or worth nothing of themselves, or they are consumed by the riot of their possessors, or they are taken away by the deceit, violence, or cavillation of others.

Therefore no perpetuity in them.

3. But in coming to God there is both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 safety, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stabi∣lity, and therefore in God and in him alone is true and perfect felicity, for as Christ said to the Woman of Samaria, Whosoever drinketh of this water, shall never thirst, if thou wilt have the water of life, go to the* 2.10 〈◊〉〈◊〉, for in fonte 〈◊〉〈◊〉, there is satiety: so if we will have true felicity,

and the summum bonum the chief goodnesse, we must go to God the fountain of all goodnesse. God is universale bonum, primum bonum, fons boni, &c. universall good, the chief good, the fountain of goodnesse, &c.

This is verified by David, In thy presence (saith he to God) is fulnesse of joy,* 2.11 there's terminus appetitus, a bounding of the appetite, and at thy right hand is plea∣sure for evermore, there's perpetuity. The contrary is proved by Solomon, who (through the whole book of the Preacher) confesseth that he found nothing under the sun but vanity. Yea the very Heathen themselves acknowledge as much. The Sybils oracles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying, to have prosperity from God, 〈◊〉〈◊〉 that the onely felicity of man consists in coming to God. And Pythagoras golden verses, Plato in his tenth book de republica, and in Phaedone, Hermes, Plutarch, Simplicius upon Epictetus, Iamblichus de mysteriis, &c, all of them confesse as much.

To come is either in itinere vel in appulsu, either in the journey, or in the arrival, and the last step is commonly adventus, the advent or coming, so there is duplex foe∣licitas, a two fold 〈◊〉〈◊〉, viae, & vitae, of the way, and of the life, of the way, which is, finis penultimus, the penult end, and of the life, which is finis ultimus the 〈◊〉〈◊〉 end. Or as the Rabbins, there is foelicitas atrii, & triclinii, the happinesse of the porch, and of 〈◊〉〈◊〉 parlour, we attain onely the former in this life, and so as children are accounted freemen, quia spe liberi, because free through hope, so are we happy in this life, quia spe foelices, because happy through hope, vita quam hic vivimus, non est vita nostra, sed via ad vitam, coetera hic habent vitam suam, the life we live here is not our life, but the way to life, other things have their life here. And therefore Hebrews 6. 19. the estate of a Christian is compared to a ship tossed upon the sea, his felicity to an anchor which is fastned in heaven, within the vail, and hope is the cable which holds him from sinking till he come to enjoy the end of his fai h. &c.

So that the felicity of the Philosophers is disproved, 1. By special exceptions, 2. By general demonstrations, 3. By experience, 4. By their own confession.

We may conlude this point with that of Saint Augustin. Domine 〈◊〉〈◊〉 nos propter* 2.12 te, & inquietum est cor nostrum, donec pervenerit ad te, saith Saint Augustine, Lord, thou hast created us for thine own sake, and our hearts will never be at quiet, till we come to thee.

CHAP. IIII.

2. The way to come to God is onely by faith, not by natural reason alone, as the Mani∣chees held; reasons against them. The way by faith more certain. The necessity of belief. Rules for coming by faith.

How to come to God.

THe second general point is, that the means to attain to the end (that is to come to God) is by faith. Omnis motus ab appetitu est, every motion is prosecuted by desire, and ut moveatur cognoscenda est via, we must know the way before we 〈◊〉〈◊〉 to motion, for ignoti nulla est cupido, a man hath no lust or desire to attempt that whereof he is ignorant. Therefore in the first place the way must be known to go to God, before we can come to him.

There are two wayes to come to God, one held by Hereticks which is by the reach of reason. 2. The other held by Christians, which is by faith.

1. The Manichees (as Saint Augustin testifies of them) in opposition to the Ca∣tholiques,* 2.13 held that men were to come to God by reason, and not by belief: and therefore vaunted, that whereas others did imponere jugum credendi, impose a yoke of beleeving upon men desirous to come to God, that they would bring men to God, by opening fontem sciendi the fountain of knowledge onely, they would effect it by demonstration. This way because it was most plausible grew strongest, and prevailed long: In so much that if any Philosopher had entred Christian reli∣gion he first became a Manichee: which appeared by Faustus the Manichee, whose heresy was most dangerous and of longest continuance.

The like sectaries are in our dayes, who are called by the learned 〈◊〉〈◊〉, that must have a reason (forsooth) of every thing: and as long as you go with them in the way of reason, they will keep you company, so far will they go with you, and no further.

Therefore we are to prove, that the way to God by belief, is most convenient and necessary, and that the way by reason without faith is the worst and most in∣convenient.* 2.14

1 If we must come to God by reason onely and knowledge, then it wil 〈◊〉〈◊〉 follow, that none shall be saved, but the learned, and those of excellent wit and ca∣pacity: for none but they are capable of demonstration: but that way (of all othe) is most inconvenient, that but few onely can go in. This is, as if many undertake a Journey together, and because some can climbe hedges and ditches, the rest must passe that way also. But Gods way is Via regia. The kings high-way.

2 Againe, besides the excellency of wit and apprehension, there are great paines necessarily required to come to knowledge: and many are so weake by nature, that they cannot take the pains that shall be needful to acquire it: many also are so imploy∣ed in several affairs, that they cannot spare somuch time as is requisit: and many (as we see by daily experience) that bend themselves that way, are cut off before they can attain to it: so that we may say, that if there were no other way to get the know∣ledge of God but by reason, there would be few that should enjoy that felicity: But God hath prescribed a more compendious way: we need do no more, then be∣leeve, & 〈◊◊〉〈◊◊〉 we have attained it.

3 And whereas they object as Porphirie did to the Christians of his time, that too much Credulity is a signe of levity, and was an hindrance to many in coming to God by belief, we may 1 answer them by another saying of their own. Nemo cre∣dulus, nisi credis stulto aut improbe, No man is to be accounted credulous, but he that shall beleeve a fool or a knave. And of folly and impiety God must needs be acquitted, lest we fall into Blasphemy. for Deus, as he is perfecta veritas perfect truth and cannot deceive, so is he perfect wisdom and perfect righteousnesse too, even righteousnesse, truth, and wisdom it self, and cannot erre, therefore it is no danger to be taxed with credulity, for coming to God by belief.

Now, that this way by beleeving is the surest and most certaine way, cannot be de∣nied, because faith is grounded upon the word of God, though published and set forth by man. And this appeareth by four effects or circumstances, as Origen sets them down.

• 1 As healing of incurable diseases, such as were the leprous, hydropique para∣lytique,* 2.15 and men possessed with unclean spirits, which Physick could not cure.
• 2 By raising and reviving men from death.
• 3 By shaking the powers of heaven.
• 4. In that simple and unlearned men, in one hour proved excellent, and wonderfully skilsul in all the tongues.

And therefore, there must needs have been a divine power in them that wrought these things, whereby appeareth the certainty of the effect, though not of thecause.

2 A second answer to Porphiries objection is. That the suspition of credulity ap∣peares rather in the way of reason, then faith: because,

• 1 There being two hundred eighty eight severall opinions of Philosophers, and every one of them having a reason for his summum bonum or felicity, there must needs be many crosse wayes among them; And the way of truth being simplex & 〈◊〉〈◊〉 but one, it were impossi le for a man, among such diversitie of opinions to be in any certainty, and therefore necessarily must fall into the tax of greater credulity.
• 2 Aristotle saith, theres no necessary thing without mixture of contingency in it:* 2.16 and therefore there can be no absolute demonstration, and consequently theres no∣thing subject to knowledge without contradictory opinions. And this being so, what can be more uncertain?
• 3 But chiefly in the knowledge of prima emia things that have the first being, they confesse themselves to be in the dark, they transcend theire understanding, aswell in re∣spect of the object, because they are 〈◊〉〈◊〉 immaterial, without matter, as of the fountain or cause of our knowledge, because Principia rationis a sensibus 〈◊〉〈◊〉, the senses are doors letting in what reason worketh upon.
• ...

• 4. And in Metaphysiques Deus &coelestia fensibus non subjiciuntur, God is above nature, and sense can give no reason nor rules concerning Coelestial matters: our rea∣son and understanding are confounded; but they are simple and unconfounded. There∣fore we cannot come to God by reason alone, we must finde out some other way.
• ...
  • 1. The way of necessity then must be by faith. For take away belief, and overthrow* 2.17 all commerce, men will be friends to none, nor any to them. Saint August. saith, that if upon our report of that we have seen, to another that was not present, nor did see that which we related, he should not believe it, unlesse we make proof of every cir∣cumstance conducing to the sight thereof, nonne adigerit nos ad insanidm? would it not almost drive us into madnesse?
  • 2. Again he saith, If a man should come to me and say, Shew me the true way by* 2.18 reason, and I reply, thou comest but in the way of dissimulation and hypocrisie, not out of any good meaning: then will he make protestation of his integrity and good in∣tent, and explain it with words, as well as he is able: then I say, I believe you Sir, yet you cannot perswade me to it by reason. And seeing you will have me believe you, is there not as great equity, that you should believe me, seeing that your be∣lieving me redounds not to my benefit, but your own? Who dares call in question the word of a Prince? And God being at least as good as a Prince, ipsius 〈◊〉〈◊〉 non credere quanta impietas? it were great impiety not to believe his Word. Therefore the way by belief is not altogether to be rejected. There are many things that cannot be demonstrated by reason, yet of necessity must be believed; as a father to be a fa∣ther. A man that would travail to a place which he knows not, must believe those that have been there. And if a man returning from travail, report that he hath seen such aman, or such a place, it were hard he should not be believed except he bring proof, or witnesse, it being impossible to make demonstration by reason, of that 〈◊〉〈◊〉 the like.

So much for the necessity of belief.

In the way of Faith, we are to observe four Rules.

1. It was the Rule of the Heathen, that into what art soever a Scholar was initi∣ated, Oportet discentem credere, the Scholar must beleeve his Master: for whatsoever good we receive at the first, we receive it from our Teachers. And this ground, hath this principle, Actio perfecti in imperfecto recipitur, we are imperfect before we can come to any perfection, first imperfect, then perfect. Wood receives heat from fire before it can burn and be fire. So learners receive knowledge by faith from others,* 2.19 before they come to be perfect themselves. This is confirmed by the Prophet, Nist credideritis, non stabiliemini, if you will not beleeve, surely you shall not be esta∣blished.

2. When we have received by beleef, then we may seek for demonstrations, either a prieri, or a posteriori to confirm our belief, because, ut virtutum 〈◊〉〈◊〉, ita & religionis principia quaedam in nobis innata sunt, some principles of religion as of other vertues are inbred and natural to us, though much defaced and depraved by humane corruption: and principia religionis non sunt inter se contraria, the principles of religion are not contrary one to another, for then we should never come to any certainty of true knowledge. But reason and religion agree; and the true worship of God is proved by the principles of natural reason. True reason is 〈◊〉〈◊〉 help to faith,* 2.20 and faith an help to reason: but faith is the Lady, reason her dutiful Handmaid. Eaith* 2.21 and right reason are not contrary, but as a greater and a lesser light, yea faith is sam∣ma ratio.

3. Having thus submitted our selves to belief, and strengthened it with reason, we must look for an higher teacher. For though faith be a perfect way, yet we being unperfect, walk unperfectly in it: and therefore in those things which transcend nature and reason, we must beleeve God onely, and pray to him, that by the inspiration of his holy spirit we may be directed, and kept in this way.

4. Because this inspiration cometh not totally at the first, all at once, we must grow to perfection pedetentim by little and little: and come up by degrees, till it please him to send in full measure to us. Festinandum lente we must hasten, yet slow∣ly, and take heed of, and avoid praepropera consilia rash attempts: according to the Prophets rule, Qui crediderit non festinabit, he that 〈◊〉〈◊〉 shall not make haste,* 2.22 but go on according to the Apostles gradation, Adde vertue to faith, and knowledge* 2.23 to vertue, &c. and so by degrees.

And thus much for this point of via ad Dominum, the way to come to God. 1. By beleeving. 2. By strengthening that belief. 3. By expecting the Spirit for our Di∣recter. 4. And lastly by proceeding by degrees, in a right path.

CHAP. V.

3 That we must beleeve there is a God. Misbelief in four things, 1. Autotheisme, 2. Polytheisme. 3. Atheisme. 4. Diabolisme. The reasons of Atheists, an∣swered. Religion upholds all states. The original of Atheisme, from 1. Discontent. 2. Sensuality.

THe third point is: that we must believe there is a God. This is our third station or journey: for our better preparation and strengthening wherein, we are to note four obstacles or errors, which the Devil layes in our way. Misbelief seen in four points.

The first is Autotheisme. When Adam was in the state of perfection, it was im∣possible [ 1] to perswade him, either 1. That he was a God, or 2. To worship any Creature as God, or 3. To believe that there was no God, 4. Or to worship the Devil as a God. And therefore he used all his art to deceive him, and perswaded him, that by eating the Apple his eyes should be opened, and that he should plainly perceive, that he should be like to God. And by his perswasion he departed from God by unbelief and presumption (to whom he must come again by belief and humi∣liation:) but in the same day wherein he transgressed Gods command, and followed the Devils counsel, he confuted that opinion (assoon as he had tasted the forbidden fruit) by hiding himself behinde the bush. So Alexander by his flatterers perswasi∣ons was drawn to believe himself to be a god; but being wounded at a siege, he cry∣ed, hic sanguis hominem denotat, his blood shewed plainly to be a man. And the Em∣perour Claudius that was in the same humour, being scared with a clap of thunder, fled into his tent, and (hiding himself) could cry out, Hic Deus, Claudius non est Deus, this is God, Claudius is none.

The second is Polytheisme. Because God was a help to Man after his fall, in making [ 2] him garments, directs him how to dresse the earth to yield him food, and gave him the use of the creatures, and this was a help and stay to man; the Devil by a false in∣version struck into the mindes of his posterity, that whatsoever was beneficial to man, was his god: and so saith the Philosopher, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which feedeth us, is a god: and so deriving that good to the instrument, which was proper to the 〈◊〉〈◊〉, many gods were brought into the opinions of men: as Men, and Celestial Bodies: and at last they came unto such an extremity of absurdity, as that Cats, Crocodiles, and many other unreasonable creatures became to be worshipped as gods.

The third is Atheisme. When this multitude of Gods grew so great, as that the [ 3] * 2.24 Poet said of them, Quorum nascuntur in hortis numina, they had gods growing in their Gardens: it soon became a question, and a doubt was made, whether there were a God or no. And this was the cause (as some conceive) why Diagoras first broached this doubt.

Lastly, Diabolisme. After that the Devil had brought the World thus far, it was [ 4] impossible it should stay long there: therefore to shew his Master-piece, he brought himself, by his lyes, false and doubtful Oracles, and the like, first into admiration, and then even to adoration, causing the people to worship him as a god. And he wanted not worshippers, even of the most learned and greatest persons: As Appollo∣nius, Tyaneus, Jamblicus, and Julian the Apostata, who being of no religion, fell to worship the Devil, and proved Necromancers, Sorcerers, and Conjurers. The like successe he had in the East Indies, where the Gospel was preached by S. Thomas the Apostle. The people in after ages falling into contention about religion, they grew at length to worship him in an image called Thor, and continue his worship to this day.

We shall insist especially upon the third Errour, Atheisme.

They which have stood in defence of this errour, set down these five Heads for their grounds.

• 1. That there was a time when there was no society among them, but that they wandred promiscuously like 〈◊〉〈◊〉.
• 2. That by the wisdom of some excellent man, they were reduced into society, and became sociable, being made a political body.
• 3. That to contain men within their duties, and to preserve this society, lawes were enacted.
• 4. That these lawes being not able to bridle them, and keep them in order, ano∣ther course was invented: which was, to perswade men, that there was 〈◊◊〉〈◊◊〉; an invisible power, that took notice of mens secret actions, and would punish them for their offences, either in this life, or hereafter, and that severely, as well in soul as body.

This they say, but prove nothing, and yet themselves will yeeld to nothing, nor be perswaded to any thing without great proofs and demonstrations, and so condemn themselves by their own practise. Nor can they alledge reason or authority, all these grounds being false.

For first, if there were Nomades, such kinde of people, as they alledge, yet they be∣came so, not generando, by creation, but degenerando, by degenerating from that whereunto they were created: either being outlawed by othere, or 〈◊〉〈◊〉 them∣selves from society, for some notable offence committed by them.

2. That a society was made from these Nomades, is as untrue: for 〈◊〉〈◊〉 a 〈◊◊〉〈◊◊〉 est animal politicum. Of himself man is naturally a 〈◊〉〈◊〉 and sociable crea∣ture: and political societies began first in Families, and from Families they 〈◊〉〈◊〉 to Villages, and from them to Cities, &c.

3. Lawes were made after Religion, Religion was long before Lawes, as the ve∣ry Poets and other Heathen Writers testifie. For in 〈◊〉〈◊〉 time there was Religi∣on, and yet no Laws other then the wils and pleasures of Princes, known then: and their own stories testifie, that Lawes came into the World 1000 years after Religi∣on. But when men began to degenerate, and that Religion became too weak, not powerful enough to keep such bruitish people with in their bounds; then were Laws enacted, to be as bridles to untamed and unruly horses. But more particularly of these.

1. The universality of the perswasion of the worship of God, is not onely writ∣ten in the heart of every man, but it is confirmed by the consent of all History; for there is no History but it describes as well the Religion, as the manners of the people, and therefore it is impossible to be the invention of man. As for instance. The Nati∣ons and Countreys that have been discovered within these hundred years, by the Spa∣niards and Portugals in the Americane part of the World, both in the South and West, which had no entercourse or commerce with any other Nations: the Natives whereof, though in a manner they seemed barbarous, as having no apparel to cover them, nor lawes to govern them, yet were they not without a kinde of Religion, and something they had which they called and worshipped as a god, though they had no∣thing, but either natural instinct to lead and direct them to it, or general and unque∣stioned tradition continued from the first parents of mankinde.

2. Nor can it be truly affirmed, that these Nations should have learned their re∣ligion meerly from others bordering upon them, in respect of the difference and 〈◊〉〈◊〉 of Religion among them: there being as much variety therein as is possible and without the least proportion or likenesse of one religion to another; though in conditions they be very like. But all inventions will have some analogy with the 〈◊〉〈◊〉. For as soon as the Jewes came to worship an invisible thing, God himself, all the Gentiles worshipped things visible, as the Heavens, Stars, Planets, Elements, Birds, Beasts, Plants, Garlick, and Onions, some a piece of red cloath hanging upon a pole, some, the thing they first met with, they worshipped all the following day: There∣fore it is evident, that Religion came not meerly by Propagation from one Nation to another.

3. Falsehood can claim no kindred with Time, for truth onely is Times 〈◊〉〈◊〉, or rather we may say more truly, that truth is beyond all time. 〈◊◊〉〈◊◊〉 delet dies, naturae indicia confirmat. Time obliterates the fictions of 〈◊〉〈◊〉 opini∣ons, but confirmes the right and true 〈◊〉〈◊〉 of nature. Therefore whatsoever is be∣sides truth, and brought in by mans invention, or any other way, wears 〈◊〉〈◊〉, but 〈◊〉〈◊〉 is, was, and shall be perpetual, never wears out.

4 If it be objected, that the reason, why Religion continueth so long, is, because they are kept in awe by it, that otherwise would be exorbitant. This is an argu∣ment against them, that make that objection. For falsehood and truth are not com∣petible, cannot stand together. And they will not say that policy is a fained thing in a Common-wealth. Therefore if Religion uphold policie, it must needs be true, and not fained, for truth needs no fained thing, nor falsehood to maintain it. The very Heathen confesse, that Religion upholds all politique states and common∣wealths, and that it is the Back-bone of them, And that it is so, we may see it by three things.

• 1 It preserves faith in mutuall transactions and commerce. For take away faith or fidelity from among men, and men would not trust one another. There would be no dealings, no commerce at all.
• 2 It preserves temperance; for without Religion, the head-strong concupi∣scence, and unbridled affections of men would not be kept in true temper and order.
• 3 It preserves Obedience, and submission to Government; No people without Religion would be subject to Authority, no one Country would obey one Prince: and so, no Kingdom would subsist.

Now concerning the Originall of Atheisme, the very persons that forged it, and the just time and place of that forgery cannot easily be shown.

The person or first broacher of it (as some conjecture) was Chaem the youngest son of 〈◊〉〈◊〉, whom the Heathen call Cambyses, who upon the Curse of God and his father denounced against him, began it. Egypt was the place and the time (accord∣to Josephus) was about Anno Mundi 1950. This man seeing himself deprived of all future joyes gave himself to sensualitie, and brutish pleasures in this world, and began to teach, that there was no God, but fell to worship the Devil; from whence he was called 〈◊〉〈◊〉 the great Magitian. This is the opinion of some. But doubtlesse whosoever was the Author, the time was ancient, and not long after the deluge. For then, as the world encreased with people, so it was fruitfull in sin and impiety. So that neare to these times, it must needs take its originall And surely, those things that were the true causes of it afterwards, doubtlesse gave it the first being. Namely,

• 1 Stomack, anger, and desire ofrevenge.
• 2 Sensuality, and delight in the pleasure of this life, drowning all thoughts of a better life hereafter.

1 For the first, we may see it plainly in Diagoras, who as Diodorus Siculus and Sui∣das report of him, became an Atheist, affirming that there was neither God, nor Religion. Because when he had written a book of verses, which pleased him so well, that he intended to publish it, one stole the Poeme from him: and when for this fact, he was brought before the Senate of Athens, and took his oath that he had it not, yet afterwards put it forth to publick view, not in Diagoras name, but in his own. And because this perjured person was not presently stricken with thunder for his perjury, and abusing the name of their Gods and the authority of the Senate, Di∣agoras immediatly turned Atheist. The like is to be observed in Porphyrie and 〈◊〉〈◊〉, who at the first were Christians, but for some wrong done to them by some of the Church (as they conceived) for which they were not punished, became plain Atheists, though they were termed but Apostata's

For the second, which is sensuality. This motive drew Epicurus and his fellows to be come Atheists: and to hold this brutish opinion that there came an extraor∣dinary benefit to them, because they might more freely enjoy their pleasures with∣out restraint by any feare of future punishment. At the first they held with Diagoras, that there was no God. The main reason of their brutish opinion was grounded upon this; Ede, bibe, lude, post mortem nulla voluptas, there was no hope of pleasure after this life, because the soul was not immortal. But the very Heathen contemporary with them confuted them therein, and thus proved the truth against Epicurus.

1 In things that are corrupted together, corruption takes hold of the one as well as the other, both at once: but in age, when the body is weakest, the soul is strongest: therefore it is immortall.

2 The perfection of the soule appeareth most, when it abstracteth and separateth it

self most from the body: and therefore in the greatest separation of all others which is by death, it will be most perfect.

3. Saint Augustine saith, that the soul is the subject of truth, but no subject of truth can decay, no more then truth it self, therefore the soul is immortal.

But as Archesilaus a chief Academique, seeing with what difficulty men attained to knowledge, and with what pains small learning was gotten, took a short course, and held that there was no knowledge at all. So these Epicures, seeing that Religion restrained men from all licentious actions, and pleasures, and how hard a thing it was to lead a Godly life, took a short course, and held there was neither God nor Religion. And as a Thief is desirous to have the light put out, that being in the dark his doings may not be seen, and thereby be quit and free from the re∣proof and check of men: so do these desire to extinguish the light of Religi∣on, because they may take their pleasures more freely and not be lyable to the check of Conscience.

CHAP. VI.

That there is a God, proved. 1. By reasons drawn out of the writings of the Heathens themselves. 2. By the frame of the World. objections answered. 3. By the beginning and progresse of arts &c. 4. By the necessity of a first mover. The beginning of things cannot be. 1. By Chance. nor 2. By Nature. 5. By prophecies fulfilled. 6. By the arti∣ficial framing the bodies of all Creatures. 7. By the soul of man. Reasons why so many Atheists. Natural notions of a diety. The Conscience. 8. From the miserable ends of Atheists.

That there is a God.

THus much for the Negative: Now for the affirmative point, That there is a God: the belief whereof we may be confirmed in by uncorrupt reason, even from the writings of the Heathen themselves.

1. There is a first mover, a first cause in all things, else there should be before eve∣ry mover another mover, and so in infinitum. And so of causes: and if so, this absurdity would follow, that infinite causes must have infinite times to produce infinite effects.

2. If there were no first cause, all would be instrumental causes, and no principal. And seeing no inferiour cause worketh without a superiour, and that if there were not a principal and supream mover of 〈◊〉〈◊〉, there would be no effects. Therefore, &c.

3. There is a Devil, therefore a God. There is a spirit in the world set upon mis∣chief, which seeks to endamage men in their goods, and quantum fieri potest, as much as he can, to bring all mankinde to destruction, as is plain in sorcerers and witches. And as he is bent to the utter ruine of mankinde, so he would have effected it long before this time, had there not been a superiour power to restrain his malice. So that they were enforced to beleeve, first, that there was a Devil, and afterwards esse Deum, qui ejus potestati resisteret, & quasi jura daret Tyrannidi, that there is a God, who resists the Devils power, and sets bounds to his tyrannous maliciousnesse.

4. Another reason is from the frame of the world. There was a founder of it, the old Heathen Poets acknowledged a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a first Creator, from which these reasons may be gathered.

• 1. Though we dig long, and cannot come to the root of a tree, or finde out the head of a spring, yet we know, the one hath a head, and the other a root: so though we cannot easily come to the knowledge how the world had a begin∣ning, yet sure we are that a beginning it had. And Damascen reasoneth very de∣monstratively, that it had a beginning, because it is alwayes in alteration and change.
• 2. Where divers things of great discrepancy in nature, are reduced and brought into a sweet harmony and concord (as in a Lute) we may argue and conclude, that surely some skilful Musician hath tuned and accorded them: So nothing being fuller of variety and contrariety of natures then the world, and the crea∣tures in it, we must needs confesse, when we see what agreement,

• and sympathy and consent is among them, that some excellent and skilful one, hath made this harmoniacal consent.
• 3. Of all things in the world, as laws, learning, arts and the rest, the beginning as well of them, as of the Inventors of them are known: for so the Heathen con∣fesse. And Plinie hath written much in his naturall history to this purpose. Dio∣dorus Siculus faith, that laws came from the Jews, and order in common-wealths from the Chaldeans: but this doubtlesse came also originally from Gods people, and by humane reason and different occasions was varied from the first institution.

Now whereas they object, that Ex nihilo nihil fit, of nothing can nothing be* 2.25 made. The answer to 〈◊〉〈◊〉 is, Alia est conditio rei dum fit, alia cum facta est. Nutritur* 2.26 quisque in utero per umbilicum, post partum per os, the condition of things in their creation and after their creation is different: A childe in the mothers belly is fed by the navil, after the birth by the mouth.

And for that they say, that we know not, whether motus the motion, or Movens* 2.27 the Mover were first, and therefore no beginning can be proved, we say, That* 2.28 we can no more certainly affirm, whether the systole or diastole, the rising or the falling of pulse were first, and yet we know, that the pulse and the heart from whence it comes had a beginning: and so say we of the motion and Mover.

Seeing then, that of every thing, a beginning there was, it must needs be from one of these three. 1. From Chance, 2. Or from Nature, 3. Or from God.

Reasons against Chance.

• 1. From Chance it cannot be. For if a man travail through a wildernesse or desert [ 1] place, and see a Cottage or Stye there, in his own reason he would conceive, that some body had been there to erect or set it up; and that it came not to be there forte fortuito by chance. If a man should see a circumference or a triangle (as Aristippus did) upon the sea shore, he would soon imagine that some Artist or skilful man had drawn it, and that it came not by Chance. No more are we to ascribe the making of any thing to fortune. For in our common talk, the generation of things we attribute not to Chance, but the corruption we call mischance. As when we see a house burnt, or the like, we use to call it a mischance. But things of generation and invention, we ascribe to art or counsail. In the Argonauts of Apollonius, the silly Countrey-man that saw the first ship arrive at Colchos could say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it had some skilful Pilot to guide it.
• 2. In fortuitis or things by chance there can be no order observed, no more then in casting of dice: but in the world there is a most excellent order in all things, except in the actions of men which are corrupt and confused.
• 3. Chance and purpose can never agree, for fortune is defined to be praeter proposi∣tum besides and contrary to purpose. If a man do any thing of purpose, it were ab∣surd to say that he did it by chance. But in the world there is a manifest purpose: for there is an eye, and that eye hath its object, that object its line, that line its medium and species, and so a counsel and mutual destination. So that it is not from Chance.

Reasons against Nature. [ 2]

• 1. The beginning was not from Nature. If it were, then all things must be re∣duced to it, and there must be a naturall reason given for all things. But this cannot be: for the Philosophers cannot give a reason in Nature, for the ebbing and flowing of the sea. For the colours of the Rainbow. The strength of the neither chappe, which is able to knap in sunder even Iron it self, and yet hath a very weak upholder. For the heat of the stomach, which consumeth any meat, and yet hurteth not it self, nor any parts about it, and even the vertues, they make them not all naturall, but some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heroicall and coming from God.
• 2. If nature were the beginning of all things, then should nothing be done against nature, because nothing can oppose it self against the chief cause. And if nature had that power of it self to produce and set on work so excellent a frame as the world is, it would be of as great force to preserve and continue its course. But this it doth not, for we know that the sun stood still at the command of Joshua against natures course, and the sun had an Eclypse in the full of* 2.29 the moon against nature at our Saviours passion.* 2.30

Seeing then that the beginnings come neither from Chance nor Nature, it must neceslarily follow, that all things had their beginning from God, which we prove thus.

• 1. All the Prophecies shew, the same which foretel things to come in plain terms: of which things there was no reason in nature: as that of Cyrus a hundred yeers be∣fore his birth. Of King Josiah three hundred yeers before he was borne. And that of reedifying of Jericho, five hundred years almost before it was repaired by Hiel: and all these in iisdem terminis, in the same words set down in those pro∣phecies.

The orderly and artificial framing the Creatures at the Creation tells us plainly, that Nature was not the beginning, but God, for even them, whom neither miracles nor [ 4] religion could move, the most base and contemptible Creatures have astonished and confounded, and drawn from them a confession of a supream and supernaturall power. Plinie was astonished at the little Gnat, that by her trunck makes so great a noise, and saith, that without a supream power above nature that creature could not have been so made. The like he acknowledgeth upon the sight of the Butterfly. And Galen after he had blasphemously treated of the most excellent parts of man, when* 2.31 he came to one part of the least accompt, falls into admiration of it, and is con∣strained to name and confesse God, and say, that he hath sung hymnum Domino in de∣scribing it.

Now as we are taught by those things which are without us, that there is a cause a∣bove Nature, so likewise by the things that are within us.

For first we have a soul (as we said before) indued with reason and understanding, [ 1] immortal. This soul then must either be the cause of it self, or take its being from some other cause. But of itself it is not the cause.

1. Because it knoweth not itself, neither any parts of the body, but by Ana∣tomy, at omnis causa novit effectum every cause (if it be reasonable) knoweth its effect, not onely after it is brought forth, but before, and by what degrees it is so pro∣duced. Our father in begetting, and our mother in conceiving, know not what is be∣gotten, what is conceived: but, in causa principali necessario requiritur, ut cognoscas effectum antequam existat, & dum est in producendo, in the principal cause it is of necessity required, that it know the effect before it be: and while it is in pro∣ducing.

2. Again, after we are brought forth, we cannot command every part of us, as thearteries and pulses that they beat not: and therefore it is plain that we pro∣ceed not, nor are causes of our selves, but we are necessarily to seek a cause else∣where. For as there is none in the world that hath reason but man: so none above reason but God. And therefore Aristotle saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 2.32 reason cometh of a better thing then reason. And the Poet Aratus is quoted* 2.33 to this purpose by Saint Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we are his generation.

3. In our souls are certain sparks of the light of nature, principles of un∣doubted and infallible truth: as to honour our parents and superiours, to do as we would be done unto, to defend our selves from injuries, to keep promise, to hurt no man, and the like, without observing whereof, no so∣ciety could be maintained, among which this is one. That there is a God, and that he ought to worshipped. And howsoever all other may fail, yet this never, as having taken deeper impression in mens mindes (that are not come to the height of Atheisme) then the rest. Insomuch as the pride of mans nature which will stoop and yield to nothing else, is content to submit to this, and will rather worship a peece of red cloth, then have no reli∣gion at all. And this is so fast and deeply rooted in man, that it cannot be removed, unlesse you pluck out heart and all.

But then it is objected, That if this Notion be so generall, how comes it that* 2.34 there are so many Atheists? To which may be answered.

1. With Seneca, Mentiuntur qui dicunt se non sentire esse Deum, nam etsi* 2.35 tibi affirmant interdiu; noctu tamen & sibi dubitant, they lie that say, they do not think there is a God, for though in the day time they tell thee so, yet in the night they doubt of it within themselves.

2. But a better answer may be framed to this objection. A man may proceed to a great degree of hardnesse of heart, and blinding himself, yet this rule must be ob∣served, Specimen naturae cujuslibet, a natura optima sumendum est, the tryal or essay* 2.36 of every mans nature or inclination is ever to be taken from off the best parts, and not of depraved nature. And Tully saith, If we will know what nature is most uni∣versal in man, we must take our argument of what he is from the better sort of men; now there are some sorts of men so addicted to the world and the flesh, and the pleasures of them both, that they are so loose and dissolute, that you can no more judge what is naturally in them, then of the taste of a sick man.

But yet, though their hearts be fat, and they besotted as the horse and mule, yet if God put his bit into their mouthes, those natural sparks we speak off, will break forth and darknesse will not be able to obscure the light.

And this is to be seen in the worst of natures upon these occasions.

• 1. If trouble and danger assail them, then, as the Persians in Aeschylus that were routed at the lake Strymon by their enemies, and to avoid their fury, must needs passe the ice ready to be thawed with the suns heat, or staying be every one put to slaugh∣ter: though before they held that there was no God, yet then fell on their knees and prayed to God to let the ice bear them.
• 2. If sicknesse lay hold on them, then with Diogenes the Atheistical Philosopher being tormented with the strangury, they will detest their former Atheisme.
• 3. Or lastly, if age come upon them, then with Cephalus (as Plato hath it) they* 2.37 will say, while I was young, and was told of Styx and Acheron, I scoffed at it, and thought there were no such places: now I am old, I begin to doubt and say, what if there be such. So that we see, that danger, sicknesse, and old age will drive men to confesse, that there is a God.

But another main argument is this. There are in us naturall notions of God, and [ 4] of his effence, therefore we must of necessity believe that there is a God.

1. There is a power in the soul which taketh notice of the difference between good and evil, against Pyrrho, who said, that there was nothing in it self simply good* 2.38 or evil. Cham, though an ungodly man, yet thought it an uncomely thing for his fa∣ther to lye as he did: there was a power in him, to distinguish between decorum and* 2.39 indecorum, good and evil. The King of Sodom would recompence Abraham good for good. Esau would not kill his brother Jacob, while the dayes of mourning came,* 2.40 namely, while his father lived. Absalom, though in rebellion against his father, yet* 2.41 rebuked the same wickednes in his friend Hushai. And Judas though he would betray his Master, yet would not do it in open manner, but gave a privy token, Quemcunque* 2.42 osculatus fuero, whomsoever I shall kisse &c. So then, seeing the most wicked and evil are desirous to seem good, and (though being evil in themselves) reprehend it in others, itappears plainly that there are notions in our souls to distinguish between good and evil.

Now there must be a ground for this distinction, and it is not of man as Pyrrho would have it: for then every thing which is at mans appointment, must be good* 2.43 or evill: but it must be from a nature above man, and so it leadeth us to God, an un∣changable nature. Who told thee that thou wast naked, faith God.

That there is a God, may be found from a maine part of oursoul, the Consci∣ence [ 5] which is called Gods deputy: which never suffers the wicked to be at peace or quiet within themselves, but they are ever troubled and tormented. And if they say,* 2.44 that Conscience thus vexeth them, lest their fact be revealed, and they thereby brought* 2.45 within the danger of the Law. It may soon be answered. For let one of these commit some great offence in the wildernesse, or in the dark, where no man sees them, yet shall he never be at rest, he shall have his surda verbera, as Pliny calls them, secret whips and wounds; yea, he shall be constrained to reveale it himself, either in sleep or madnesse: or (as Plutarch speakes of Bessus) he shall think, that the fouls of the air will bewray it. Religion then, is not a devise, as they hold, or would have it, neither shall it be so accounted, as long as they have Gods deputy and vicegerent* 2.46 within them. And our Saviour quoteth this Text out of the Prophet to condemn* 2.47 such Atheists. 〈◊〉〈◊〉 corum non morietur. Their worm dieth not. Therefore there is a God.

6. Lastly to end this point. It is a manifest argument to prove that there is a

God that even them which have denied this truth by their lives God hath confuted by their strang and remarkable ends, so that some of them have bin forced to confesse him at their death. As Pherecydes the Syrian, being in his jollity at a banquet with his friends, and boasting that, he had lived long and yet had never sacrificed to any God,* 2.48 within a short time after miserably ended his dayes, devoured by lice. So Diagoras the Philospher, (who for his impiety was called Atheos the Atheist) was the ruin of* 2.49 his country Melos by the Athenians, for maintaining this wicked opinion. And Julian the Apostata being overcome by the Persians, and wounded to death with an arrow, plucked it out, and his blood issued forth, dying miserably, was forced to confesse, that he was overcome by his hand against whom he had formerly written blasphe∣mous* 2.50 books, and spoken Atheistically: yet dying said, Vicisti Galilee. Lucian (at the first a Christian, and afterwards a blasphemous Apostata) keeping a kennel of hounds for his recreation, shut them up, and went abroad to supper, where he uttered many blasphemies against God: and at his (return meeting his dogs mad, died miserably being torn in pieces by them. Apion against whom Josephus wrote) scoffing at the Old Testament, and especially against circumcision, was at the same time stricken by God, and in the same place with an ulcer, and was made a spectacle for all such as in after times should follow his example. And lastly to (omit others) Machiavel rotted in the prison at Florence, as the Italian histories testifie.

These and many other Atheists, though they denyed God in their life time, yet at their death were forced to acknowledge and confesse him. And therefore as it was written upon Zenacheribs tomb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that beholds me, let him be religious, and acknowledge Gods hand. So may we say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, look upon these men and their end, and learn to stand in aw of God.

CHAP. VII.

The fourth step, That God hath a providence over man. Reasons against divine providence, answerd: why God permitts evil: general reasons for a providence, particular reasons from all sorts of creatures. That second causes work not, nor produce their effects of themselves without God. That Gods providence 〈◊〉〈◊〉 to particulars. That God is to be sought, and that he rewards them that seek him.

Gods care of mankinde.

The next station is. That God hath a care of men, to reward the good. For it is* 2.51 not sufficient to know God in his Essence onely: but in his Providence also. For as to deny that God is, is Atheisme, so the doubting of his Providence and care over the Creatures is Semi-Atheisme. Nay if we look at the moral effect which the per∣swasion of a Deity works among men, it is all one to deny his Providence, and to de∣ny that he is. And this was the Epicures error, who though they were forced by rea∣son to know that there was a God, yet they held, That God had no care of man. Now of Gods providence there are four opinions.

• 1. That God hath no entercourse with man, but hath drawn the Heauens as a Cur∣tain between him and us, that we should not know or see, what he doth, nor he what we doe.
• 2. That there is a providence, but that it extendeth onely to general things, and so is a general providence, setting in order second causes, but reacheth not to every per∣ticular individual thing.
• 3. Another opinion granteth a providence as well of particulars, as generals, but that it is idle, as a spectator only, that beholds men act upon a stage, and neither rewardeth, nor punisheth.
• 4. The last 〈◊〉〈◊〉, that as he hath providence over both sorts, as well particular as 〈◊〉〈◊〉 neral, so he doth not onely behold, but reward the good, and punish the evill. And this is the truth, which Christans hold.

The chief reasons which they use to alledg in maintaining that there is no provi∣dence at all, are cheifly three.

• 1 The adversity of the good, and the prosperity of the wicked. For say they, 〈◊〉〈◊〉* 2.52

• ... vlla esset providentia, bonis bene esset, malis male, if there were any providence it would goe well with the good, and ill with the bad.
• 2. That although many abuse the gifts of God, yet he giveth them promiscu∣ously. And therefore, if there were a providence, the use of the gift would have been given with it, and no gifts would have been given to them that should a∣buse them.
• 3. That the manifold 〈◊〉〈◊〉, and evill effects in morral and natural things shew, that if there were a Providence, God would not suffer so many in either.

1. To the first, we answer. If a man were absolutely good, no adversity would be∣tide him, and if absolutely evil, no prosperity: but no man in this life is absolutely good or evil, but as the best are not without some evil, so the worst not without some good; And therefore it stands with the justice of God, to punish that evil which is in the good with temporal punishments in this life, and to reward the good which is in the wicked, with temporal blessings: that he may reward the one, and punish the other, in the other life. Hence it is that saint Augustine, saith, Domine hic secabic vre, modo ibi parca, Lord cut and burn, afflict me here, so thou spare me hereafter. We know what the Devil, said to God, in Jobs case. Doth Job serve God for nought? Therefore God,* 2.53 to stop the mouths of the wicked and Sathan, punisheth the Godly here. And hence it is, that if good men live in prosperity, the Devil is ready to object, that their acts are but hypocritical: therefore God to make it appeare, that the Godly serve him not in respect of temporal blessings, and that vertue in them is not mercenary, but free, he oft times layes afflictions on his children, which they beare willingly.

2 The former answer might have served to confut this second reason: for as in onely the first, if it had been bonis bene, well to the good the Devill had well said, Doth Job serve God for nought? so in this case, If God had given the use of the gifts with the giftes themselves to every one, the Devil would have said, Job can doe no other but serve God. He is not left to his own election, God hath in a mnaner enforced him to it, and so his actions are not praise worthy, nor deserve any reward. For what extraordinary matter is it for fire to burn, since it is its nature and property. But when some of the wicked have as excellent gifts bestowed on them, as the godly have, and yet they abuse them: it takes away all cavils and exceptions from 〈◊〉〈◊〉: and maketh much for the commendation of the Godly, and for the just reprofe and punishment of the wicked.

3. To the third we say, that though there be defects, and evil effects, yet God is not the cause of them: he hath no part either in the evil action, or with the evil doer. Omnis actionis imperfectio, non a Deo, sed a male se habente instrumento, the im∣perfection of every action is not of God, but from the indisposition or perversenesse of the instrument. In a Creple the soul is the cause of motion, and is in no fault, but the distortion of the body which is the instrument of the soul. So every action is from God, but if it have any deformity, it is of the crookednesse of the instrument. Now God 〈◊〉〈◊〉 evil in these respects.

• 1. Per privationem gratiae, by justly for sin depriving men of his grace, and there∣upon followeth a defect of good: for if there were no defect, his infinite goodnesse could not have been so cleerly seen, nor would there have been any variety of good things, but one good onely.
• 2. If there were no defect, there would have been no order or degrees in things.
• 3. Many vertues would have been superfluous, as Justice, Temperance, &c.
• 4. Because it is necessary, that God should be loved for his All-sufficiency in the highest degree: and there is nothing that makes us love God more, then for the en∣joying of his benefits: and his benefits are never more highly esteemed, then when we want them: for bonum carendo magis quam fruendo cernitur, we discern and finde what is good for us, more by being deprived of it, then by enjoying it. So that were there no defect, we should not be so sensible of the good which we want.
• 5. Nor would God ever permit evil,, but that thereby he can take occasion by his infinite wisdom and goodnesse, that a greater good may arise. As we plainly finde, that from the greatest evil that ever was committed (the betraying of our Saviour) God took occasion to draw the greatest benefit that ever befell mortal men, namely, the Redemption of mankinde. So much in answer to the first opinion.

Now to prove that there is a providence, 1. In generals. 2. In fingular and parti∣culars.* 2.54 3. Not onely by the ordinary course of secondary causes, but immediately from God himself.

There is a providence in general matters.

1. It is natural to every one, ut curet quod procreavit, to have a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a natural love and affection to that which it bringeth forth; and this being the gift of God in his crea∣tures, [ 1] cannot be wanting in himself. Astorgia is a vice, and to be reproved in man,* 2.55 and therefore cannot befal God, but when it seemeth to fall in God, by his laying af∣flictions and troubles upon any of his creatures, it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or want of love to them, but a manifest providence over them, for whom he loves he chastens, and thereby furthers their chiefest good.

2. No wise Artificer will give over his work before he have finished it, and brought it to perfection: but every day God bringeth forth some new thing, some new effect, things which are tending to perfection, for things are yet daily in gene∣ration, and therefore God hath his providence over them to bring them thereunto.

1. In particulars. We see (with Aristotle) that the sea is far higher then the land, [ 2] the waters far above the brims of the earth, and water is an unruly element, apt to overflow by its natare: yet Philosophers being unable to render a satisfactory reason, why it overflowes not the earth, it followes, that it is of Gods providence, who limits the bounds thereof, and commands it to passe no further.

And if any say, that the water and earth make one sphere or globe, and therefore the swelling of any part, is onely in appearance, that spherical figure being the natural figure of the whole; yet herein providence plainly appears, in that some parts of the earth are made hollow, to be receptacles for the sea, which otherwise should by or∣der of nature cover the whole earth, and so the dry land appear for the use of Men and Beasts.

2 The next reason is from Plotinus. fetcht from the Plants, which if they stand between two kinds of soyle, soyle of two natures, one dry and barren, and the o∣ther moyst and fruitfull, they will naturally shoot all their roots to the fruitfull soyle. As also from lilyes and marigolds and divers other flowres, that of themselves natu∣rally close toward evening with the Sun-set, lest they should receive evil and corrupt moysture in the night, and in the morning open again, to receive the heat of the Sun.

3. The next is from Birds. Our Saviour in a sermon to his disciples concerning* 2.56 Gods providence, bids them observe and mark well. Consider (faith he) the ravens, for they neither sow nor reape, they have neither storehouse nor barne, and yet God feedeth them. And King David testifieth the like, that the Ravens are fed of God. And it is reported, that their young ones being forsaken by the damme and left bare,* 2.57 a worme ariseth out of their doung, creepeth up to their bill, and feedeth them.

4. The fourth is from fishes. Aristotle reporteth, that the little fish Pinnothera entring league with the Crab, taketh a stone in her mouth, and when the Oyster o∣peneth against the Sun, swimmeth in with the stone in her mouth, so that the Oyster not being able to close again, the Crab pulleth out the meat, and they both divide the prey.

5. The next is from Beasts. we see that the Providence of God hath taken order, that wilde beasts should not be so generative as Tame, least by their multiplicity they should doe much harm. Secondly, Though they be naturally desirous of prey, yet God hath so disposed, that when the Sun ariseth in the day time, (when they might best fit themselves) they get them away, and lay them down in their denns; and Man goeth forth to his labour (and worketh securely) till the evening, as the prophet speaks. and when man goeth to his rest, then go they to seek their prey. Which must* 2.58 necessarily be a great argument of Gods grovidence.

6 And so generally from all living Creatures; by discerning their several places of nourishment. As the silly lamb, among a multitude of Ewes, to choose out its own damme. As also in avoiding things noysom and hurtfull to them: as the Chicken to run away at the noyse of a Kite, even almost assoone as it is hatched; the lamb to flee from the wolfe, and the like.

7. From the extraordinary love of parents to their children, though never so de∣formed, in as great measure, as if they had no defect in nature.

8. Lastly from the sudden cry of every Creature in distresse, for which no reason can be given, but that it is vox naturae clamantis ad dominum naturae, the cry of nature, to the God of nature, as some of the Heathen have bin forced to confesse.

And thus we see the providence of God in particular, concerning which Theoderet* 2.59 hath written against those that were of opinion, that providence was but as a Clock,* 2.60 which after the plummets are plucked up, goes afterward of its own accord.

The Third particular to be proved is, that the effects we see come not meerly of second causes, or by nature, nor by chance, but mediatly or immediatly from God.

First not by nature or second causes alone.* 2.61

1. We say that meanes work nothing of themselves, no more then bread can nou∣rish of itself. For there is a staffe of bread (as the Prophet tels us) which if it be broken,* 2.62 bread itself will do us little good. Christ calleth it the word, and the psalmist hidden* 2.63 treasure, which without Gods blessing will be put but as into a bottomlesse bag: as* 2.64 the Prophet speakes. This the Philosophers acknowledged, and called it Infusion of* 2.65 strength, nature, and efficacy into the Creatures. And it must needs be from the first, and not from the second cause.

2. Sundry things are effected without meanes: as because men should not think* 2.66 the Sun to be the sole cause of Light, God created the Light before the Sun. Like∣wise he created fruit with the seed, because we should not think, seed alone to be the cause or means of fruit. And we see in these dayes preferment cast upon some men that neither seek nor deserve it,

3. We see also some effects wrought contrary to Nature. As when Christ opened* 2.67 * 2.68 the eyes of him that was blinde, with clay, which naturally is more proper to put* 2.69 out the eyes then open them. So likewise Elisha made the the salt water fresh and sweet by casting salt into it. Josephs imprisonment, was the means of his prefer∣ment. And the unlearned Christians confounded the learned of their time. Therefore the effects depende not on means, or nature onely.

2. not by chance.

Fortune hath not the command of the issue and event of war, as some prophane men* 2.70 have given out, Sors domina campi, that Chance is the predominant Lady of the field; but we Christians know, that God is a man of war, and fighteth for his servants, and gives them victory, or else for their sins, and to humble them, gives them into their enemies hands, and maketh them Lords over them: and the heathens themselves made their worthies, Diomedes, Vlisses &c. prosperous by the assistance of some god, and therefore in their stories, vsually there went a vow before the war, and after the victory, performance. In the very drawing of Lots (which a man would think to be Chance, of all other things) we see, it ordered some times by special providence against Chance; so that it must be confessed that somewhat was above it, as in the case of Jonathan, and Jonas. And therefore it is that the wiseman saith, The lot is cast into* 2.71 the lap, but the whole disposing of it is in the Lord. Hence the mariners in the ship* 2.72 * 2.73 where Jonas was, vsed this casting of lots acknowledging a providence, of God therein.

And upon that which they call Chance medley it cannot depend, for there is al∣so Providence. Herodotus reports of Cambyses, that being hated by his subjects for his cruelty, the people not unwilling to have another vsurper, in his absence, it came to his ears: he furiously alighting from his horse with entent to to have gone against the vsurper, his sword fell out of the scabbard, and run into his thigh or belly and killed him, which this Heathen writer ascribes to Providence, not to chance medley. And the Philosophers conclude, that chance is nothing else, but an effect of causes far removed, and if of them much more of things neer together, which plainly are to be referred to the divine providence. And it is a greater argument of providence to joyn things far asunder, then those which are neerer, and better known. Therefore the va∣rious effects we see cannot be ascribed onely to Nature or Chance. To all which might be added that unanswerable argument from the fulfilling of prophecies, which neces∣sarily proves a divine providence.

Thus we have seen, that there is a Providence in general. 2. That it worketh even when there are secondary causes. 3. Now that this Providence reacheth and extendeth to particulars as it doth to generals, and rewardeth each particular man, is proved by Philosophy and reason, thus.

1. The philosophers make Providence, a part and branch of Prudence: and Prudence

is a practical vertue, and practical vertues have their objects in singularibus in par∣ticulars.

2. Now it is certain that all the Attributes of God, are every one of equal latitude and longitude. His power is over all and extendeth to every thing, for virtu∣tis est maxime pertingere vel remotissima, that is the greatest power that reacheth to things farthest off. And his providence and goodnesse is of no lesse extent then his power.

3. There's no man but will confesse, that it is a more commendable thing to provide for every particular, then for the general onely. And therefore it is, that is storied for the commendation and honour of Mithridates, who having many thousands in his army, was able to call them all nominatim, by their names: then si quod melius est, non agatur, if the best be not done, it must needs be out of some defect in the Agent, but there's none in God.

4. Now for the rest of the Creatures. If God have a care of heaven, which hath not the use of its own light or motion, but is to make inferiour things fruitful, and cattle have use of herbs, &c. and man of cattle, and all other things, and the philoso∣phers telling us, that that which hath the use of all things, is principal of all others; man having the use of all, must needs be principal: therefore, si sit providentia Dei in reliquas creaturas, ut in principalem se extendat, necesse est, if the providence of God extend it self to the rest of the Creatures, it necessarily follows, that it ex∣tend it self to the principal.

5. King David first considereth the glory of the Heavens, then the eternity of* 2.74 them, and wondreth how God could passe by those most glorious bodies, and put the soul of man (the most excellent creature) into a most vile lump of clay and earth. Man is the most excellent of all other of Gods artifice: for other Creatures know not their own gifts. The horse, if he knew his strength, would not suffer his rider upon his back; therefore the occultation of the gift from that creature which hath it, and the manifestation of it to man that hath it not, is an argument that man is Gods Count-Palatine of the whole world, and cannot be exempted from Gods pro∣vidence.

6 And this is that which made Saint Chrysostome in a godly zeal (being displeased with man) to say, Appende te homo, consider thy self well, O man, art not thou better then all creatures else? Yet is Gods providence over the vilest of them, and so from them to man, and more especially to good men: for if he have a providence and care of those that onely have his image by nature, then where two images meet in one, one of nature, and another of grace by Christ, much more: for similitudo magnes amoris, likenesse is the loadstone of love, & amoris providentia, and providence of love. If God care for all mankinde, then much more for these, who as it were hate them∣selves to love him, those that lose themselves to finde him, and that perish to live with him. Therefore his providence is over particulars.

The second branch of this part hath two things considerable. 1. That God is [ 2] to be sought. 2. That his providence is to reward them that seek and serve him.

1. In the first place then God must be sought, for facientis finis est ipsemet the end of the actor is himself, and God being his own end, it must necessarily follow, that he wills all things for his own, either profit, honour, or pleasure.

• 1. For his profit we cannot seek him; for none can redound to him from us.
• 2. Nor for his pleasure, for wherein can we pleasure him?
• 3. Therefore it must be for his honour, for to that end did he create us, that for his honour we should seek and serve him.

2. The next is that he rewards such as seek and serve him. Where there are two relatives, there is a grounded mutual duty between them as between a father and a son, love and obedience: between man and wife mutual love: between Master and servant, care and service: between the Creator and Creature, providence and ho∣nour. Now between God and his true servants that seek him faithfully, there is re∣verence and love, and reward for it. And though we be but verna Domini Gods bond-men, and are bound to keep his laws, because he is our Legislator, Law-maker: yet he hath promised reward to them that keepe them,

and doth not as kings, who give laws, and yet give no rewards to them that keep them, but punish the breakers of them: Gods goodnesse is greater to us men.

And as God hath a reward for his children that seek and serve him, so hath he retribution, viz. punishment for them that neglect him, and break his commandments, which we might easily prove, both by ancient and modern story.

So that we may conclude this point, that Gods providence is manifest in reward∣ing the good. And so much against the Epicure.

CHAP. VIII.

The four religions in the world, Of Paganisme, reasons against the plurality of gods. That there can be but one God proved out of their own Philosophers. That their religion was false. How man came to be worshipped. How Beasts. Of the mi∣racles and Oracles of the Gentiles.

THe next point to be handled is, That the Scriptures of the old and new Testa∣ment are onely true, and that all other either Oracles or Books of Religions besides those are false and erroneous.

The Apostle hath set this for a principle or ground. That though there are 〈◊〉〈◊〉* 2.75 that be called Gods: But to us there is but one God. And if but one God, then but one true Religion. In the search whereof we come into a Quadrivium, or way that hath four turnings, viz. the four principal religions of the world, In which the greatest part of the world have sought God. These are,

• 1. That of the Heathen in America, and in the East Indies and 〈◊〉〈◊〉, and in a great part of Tartary, who worship the Creatures, &c. and this is called Paganisme.
• 2. That of the Jews scattered through the world, and this is called Judaisme.
• 3. That of Turks and Saracens in Asia, part of Africa, and Europe, and this we call Turcisme or Mahometanisme.
• 4. That which Christians hold, which is called Christianity.

Now seeing that according to the Apostles rule, there can be but one true. It rests to prove which of them is so. The Amperours Embassador being at Constantinople, with the grand Signior or great Turk, and espying in a cloth of estate four Candlesticks wrought, with four candles in them, three whereof were turned upside down 〈◊〉〈◊〉 the sockets, as if they were put out, and the fourth of them burning, with this Arabique inscription, Haec est vera lux, this is the true light, questioned the mean∣ing thereof, and was answered, That there were four Religions in the world, whereof three were false, and the other (which was theirs) was the true. Let us therefore examine which is the true, and which the false, and first begin with

• 1. Paganisme. And this had once spread it self over all the earth, except one corner of Syria: and it cannot be denied, but that in the knowledge of arts, policy, and Philosophy, the Heathen exceeded all other nations, and their light shined that way, brightest above others; and that in these things we have all lighted our candle at theirs. And yet as the wisest of us may wonder at them for their extraordinary naturall and humane knowledge, so the simplest of us may laugh at them, for their absurdities in the worship of God, so dim hath their light burnt in matter of Religion.

The Apostle in the place last quoted hath two arguments against them, to prove that there must needs be but one God, and they erred because they had many gods, many lords. And indeed many they had. Varro makes the number of them 30000 whereof there were 300 Jupiters, besides a number called dii majorum gentium, & minorum, & dii tutelares, tutelar gods, &c. and as S. Augustine speakeh Quis nume∣rare* 2.76 potest? the number was so great, that no man could reckon them.

1. He, from whom al things are, can be but* 2.77 one. The reason is, Inferiour causes are resemblances of superiour, and they of the Highest: but we see in all inferiour causes, many branches come from one root, many parts are ruled by one head, many veins from one Master-vein, and many rivers and chanels* 2.78 from one fountaine. So in Superiour causes, there are many causes from one, as many lights from one, and many motions from one motion:

therefore in the highest cause, this unity must needs be after a most perfect manner.

2. In quem omnia concurrunt, in whom all things meet, as lines in the center. In the mutual order of nature all things depend upon one another, Mutuus ordo in se invicem est propter conjunctum ordinem in uno, that mutual order which is, is from order joyned in one, as all things flow from one, so they return to one again. There∣fore one, and but one God.

But their own reasons are sufficient to convince them, for Pythagoras saith, that [ 2] there must be an infinite power in God, else mans understanding should exceed its cause, that is the Creator of it, because it is able to comprehend and conceive a greater thing then its cause, were it only finite: for si potest as infinita est, tum natura infinita, quia accidentis capacitas, non excedit capacitatem subjecti, if the power be infinite, the subject in which that power is, must needs be also infinite, because the capacity of the adjunct exceeds not the capacity of its subject. And there can be but one infinite, therefore but one God. If we grant two infinites there must be a line to part them, if so, then they are both finite, and have several forces, and being divided, cannot be so perfect as if they were joyned together and both one. But there can be no imperfectnesse in God. Therefore we cannot admit of two Gods.

Again, as Lactantius argueth. If there be two Gods, and Gods attribute being [ 3] omnipotency, they must be both omnipotent, of equal force and power, or unequal. If of equal, then they agree or disagree: if equal and both agree, then is one of them superfluous, but superfluity is excluded from the Diety. If they disagree, and be of unequal power, then the greater will swallow up the lesse, and so reduce all into one, and so the lesser is not omnipotent, and by consequent no god. And howsoever the Heathen outwardly held Polytheisme or many Gods, because they durst do no other, in policy to maintain and uphold their Common-wealths, yet privately they condemned it, and held it inconvenient. And therefore though they had many gods, yet to some they gave the place and title of a father, and to the other of children; to some of a King, and to the rest of Subjects.

The advise of Pythagoras to his Shcolers was to search, till they came to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ 4] unity in every thing. And Aristotles drift was to seek for primum, the first, and the omnium primum, and the primum ex primis, the first of all. Plato in his first epistle to Dionysius gives him this rule, that in those epistles which he writes of certain truth, he begins with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God, and in those which contain doubtful things, he begins with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods, making God his note of truth, and Gods of uncertainty. 〈◊〉〈◊〉 rule to his Scholers was, Dicite plures, & dicite nullum, say there be many Gods, and say there be none: and Sophocles held in truth, Vnus est Deus, there is but one God. So that among themselves they muttered the truth, howsoever either for fear of punish∣ment, or disturbing the peace of the Common-wealth, they thought fit to suffer the people to live in their errour of Polytheisme.

But because Saint Augustine saith, that in the Primitive Church the Philosophers [ 5] * 2.79 were ashamed of their multiplicity of Gods, and therefore gave out, that the Anci∣ents were never so absurd as to worship many Gods, but onely gave one God diverse names, to distinguish their effects, and not conceiving that there were diverse Gods, but ascribed power to one God onely, we will consider it a little further.

1. For first, it is certain that they had diversity of Gods, 2. and secondly they erect∣ed several images to them. Now if they were circumscript, then could they be no gods, for Deus non potest circumscribi, quia infinitus God cannot be circumscribed, because he is infinite, and if an image could expresse them, they were circumscript.

2. Again, the whole course of Heathen religion sought no further then their eye led them, struck no further then the skin, looked only after outward actions, they neither would nor could search into the reins, nor had any remedy to restrain the heart and minde and the vices thereof, as hypocrisy, &c. but true religion, such as is that of the Christians, forbiddeth concupiscence, and bridleth the affections, strikes deep∣er then that of the Heathen, therefore have the Heathen, neither true God nor true Religion.

3. They attribute but particular honour to particular Gods, in respect of the par∣ticular benefits they conceive, that they receive respectively from them, as to some for the benefit of physick, to some, for their good successe in war and the like, but that God onely is to be honoured, whose providence extends universally,

and hath power alike in all things, which as they confesse theirs had not, and there fore are not Gods.

4 Again the objection of Cyrill to Julian (which made him to stagger) is strong against them. That it being the sinne of the body which defileth the soule, the soule had need of something to purge and cleanse it: but their Religion having nothing in it to cleanse the heart and soule as well as the body, cannot be the true Re∣ligion.

5 That their Gods were no Gods but men appeares, in that their parents were known and confest by the Heathen writers themselves, as of Hesiod in his The∣ognia. Tullie de natura deorum and others; as also by Cyril against Julian, Augustine in his bookes de Givitate dei; Eusebius de preparatione Evangelica, but best by Gregory Nyssen, &cyprian de vanitate Idolorum. And Alexander the Great in a private con∣ference with Leo a priest of Egypt, was enformed by him that the Gods of the Graeci∣ans and other nations came out of Egypt, & that the religion of the Greeks came from Egyptians by the meanes of Cecrops and from Phaenicia by Cadmus. That the Ro∣mans had theirs from the Greeks, by Numa Pompilius. And the Egyptian Gods were but men, for their descents were known, as Hermes Tresmegistus, and Escu∣lapius, who discended from Vranius and Mercurius, and yet these were reputed to be their Gods.

6 Again Their Gods were not onely Men but wicked men. For Religion being nothing but a faculty to make men perfect, and fit them for a more blessed life, by framing them in fimilitude to the actions and perfections of God, their Gods as they were but men and no Gods, so were they men of wicked lives and conversation, stigmatyzed with rapes, adulteries, and the like sins, as not onely their own stories testifie of them, but other historians also without exception as Eusebius, Cyrill, 〈◊〉〈◊〉 against Appion, Athanasius, Origen, Tertullian, Lactantius, and others.

But here will be made a question, or objection consisting of 2. parts 1. If their* 2.80 Gods were but men, how came they to be worshipped Cultu divino with divine ho∣nour. 2. And secondly, how came Beasts to be worshipped by the Heathen with the [ 1] like worship.

1. To these may be answered. First, that after the flood, there being, a general* 2.81 revolt from religion and the true worship of God, except that among the Jews, there was infuced this Maxime into the minds of many, that men were to worship them that did them good, or delivered them from evill.

2 Another cause of divine worship given to men, we have from* 2.82 Porphyries relation, that Ninus having obtained the Monarchy, erected an image to the honour and memory of his father Belus, and because he would have it no lesse respected by others then by himself, he made it a sanctuary for offendours and debters. So that many having received benefit by it, and withal thinking to ingratiate themselves with* 2.83 Ninus (who then bare absolute rule) instituted feasts upon certain dayes to it: at which times they adorned the Image with garlands, and made hymns which they sang to the honour of father and son. Now the ground of this institution being for∣gotten, they which succeeded in after times became so superstitious in this service, that they made prayers and offered sacrifices to this image, which was the same Bel, which in the broader dialect of the Hebrews was called Baal. Thus images erected to the memory of mens vertues became to be worshipped, when the cause of their erection was forgotten. And from Prosopopeia's and Apostrophes to the deceased they began to pray to the very images.

2 For the diefying of Beasts, the answer is this. Plutarch reports, that Osyris be∣ing King of Egypt, and dividing his kingdom into Provinces, gave a several badge or cognizance to every one, according to the quality and condition of each province, as most natural to the things most abounding in it: as to that which consisted most in 〈◊〉〈◊〉, he designed an Ox: to that which was most plentiful in woods, a Dog: to that wherein was most meadow, a Clod with a little grasse on the top, which we call a Turfe: and to that wherein was most water, a Crocodile. These he erected upon poles and placed them between his several provinces. Posterity forgetting to what end these were erected, conceived in them some Divine nature and power: and thereupon, he which lived by the plough worshipped the Ox, calling it Apis: the Huntsman the Dog, calling it Anubis: the Grasier the Clod, calling it Isis, &c. And upon this, this kinde of Idolatry had its original.

The next objection is, If they were not Gods, how came some of them to work* 2.84 Miracles, and give Oracles.

1. The first is thus answered. That there is difference between true, and false* 2.85 Miracles, the one being profitable to mankinde, as raising the dead to life, and healing incurable diseases, which not they nor their Magicians could ever perform, but onely wrought such as were fictitions and imaginary: and some of them were unprofitable, such as were Simon Magus his making a mountain seem to remove: and 〈◊〉〈◊〉 Manlius his cutting a whetstone in two pieces.

2. Concerning the Oracles of the Gentiles, Porphyrie saith, that as great things were done by the Magicians of his time, as by those whom they supposed to be gods. Besides the Oracles which they uttered, were ever either ambiguous (being indeed not the Oracles of their Images, but of Devils that spake in them, (as Eusebius af∣firmeth) or oft times false and frivolous, nay sometime contradicting one another, and might have been as truely conjectured by politick or wise men from the dispo∣sition or concurrence of causes.

3. And it is a strong argument, to prove that these oracles were uttered by the Devil, in that many of them were cruel and inhumane, tending to the sacrificing of men un∣to them, whereas if they had been from God, they would have been rather to the preservation, then to the destruction and defacing of Gods image and workmanship. And when they would seem to be more milde, upon deliverance from war or danger, they commanded the institution of Gladiatores, sword-fencers, whereupon ensued much bloodshed and murder. And if they were not the cause of cruelty, yet of all kinde of obscenity, for if they enjoyned not the sword-playes alwayes, yet at other times they commanded Stage-playes, the effects whereof Saint Augustine describeth at large, whereby men grew to such a height of all lasciviousnesse, that the Romans* 2.86 and Greeks banished them out of their territories, and made a decree, that all Stage∣players should die intestate.

4. Lastly it is common in Homer and Virgil and the Philosophers concerning their Gods, that if they named but Styx or Cocytus, they themselves would be afraid and tremble, and all the images would be in a sweat, jurato per Stygem terrorem Deorum, having sworn by Styx the terrour of the Gods. Now we know that no Prince is afraid of his own prison. And Socrates said, that a man might as well swear by an* 2.87 Onion or a Leek, as by Jupiter, and used much to inveigh against the Athenian Gods, affirming them to be none, for which he was convicted: yet Laertius reporteth, that not long after his death there happened such a plague, that they never felt the like before or after. And consulting with the Oracle about the cause, they were an∣swered, that it was for putting the Innocent to death. In recompence therefore to Socrates they erected an Image, and ascribed divine honours to him that had dis∣honoured their Gods: thereby condemning themselves, their own Religion, and their Gods. For this cause some of them misliked the Heathen Religion: but not finding a better they would not alter the old. And so much of Paganism.

CHAP. IX.

Of Judaisme. The positions of the Jews. 1 That the Messias shall have an earthly kingdom at Jerusalem, confuted. 2. That Jesus is not the Messias. The contrary proved by Jacobs prophecy. Gen. 49. 11. By Daniels seventy two weeks. Dan. 9. 25. By diverse other reasons. 3. That the Messias is not yet come. The contrary proved by sundry arguments.

THe second Religion is Judaisme, or the Religion of the Jews. The controversy between whom and us Christians is concerning Christ, whom we professe, and they deny. And because they acknowledge the Old Testament to be Gods word, as well as we, our proofs to maintain our affirmation shall be out of it, and those authors which are in most accompt with them.

The positions which the Jews hold are these.

• 1. That the Messias shall have an earthly kingdom, and that this seat of his court shall be at Jerusalem.
• ...

• 2. That Jesus is not that Messias.
• 3. That the Messias is not yet come.

1. For the first, if they would give credit to the Caldee paraphrast, and al the antient Rabbins, as Rabbi Jonathan, Rabbi Simeon, Rabbi Moses, Rabbi Hakedosh, that lived before the coming of Christ, the controversy would soon be at an end. but they give most credit to their late writers, who were all moved with envy a∣against Christ.

2 It was foretold by the Prophet, that the Lord hath laid upon him the iniquity of* 2.88 us all. But this they shift off, saying it was meant of the whole people. But in a few verses after, the prophet saith, Morietur pro populo suo he shall die for the people. And it were absurd to say, that the people should die for the people; and therefore it must needs be meant of Christ.

3 It is said in the psalm. They have pierced my hands and my feet. They part my* 2.89 garments among them, and cast lots upon my vesture. Which words cannot be understood to be meant of David, but of Chrst.

4. The Prophet saith. Rejoyce O Daughter Jerusalem, behold thy king cometh * 2.90 unto thee meek and humble sitting upon an asse &c. And the prophet Daniel saith After 62. weeks, i. e. 70. seavens of yeares, shall Messiah be cut off. This the elder* 2.91 Jews could not conceive, and Philo Judeus understood it of the sanctification of the High Priest: but he might have easily gathered, that this place was meant of the Massi∣as,* 2.92 by John Baptist sending two of his disciples to Christ, to know whether he was the Christ or not. But that place of Daniel so troubleth the Rabbins, that Rabbi Moses Ben Nisa fell into blasphemous speeches, and said that the Prophet was de∣ceived and overseen.

5. The prophet Agge calleth him the desire or expectation of the Gentiles: but if the Messias should be onely king of the Jews, what desire or expectation could the Gentiles have of him? it being small comfort for a nation to have a stranger* 2.93 to rule over them, and indeed it was a thing forbidden the Isralites in the Law.

6. Forasmuch as it cannot be denied, that the Messias should bring felicity to all the world, how can Abraham, Isaac and Jacob, and the dead be benefited by him, if his kingdom should be upon earth, they being dead many hundred years before? And in putting this off, by saying, that all true Jews shall return to life again, they be∣come more absurd then before; for how could that little Land of Judea, or the City of Jerusalem, or the Temple (which they say should be no bigger then it was) be able to contain all the Jews that ever were.

7. Lastly, they are by (this position) utterly injurious to the soules of the faithful, to call them out of a heavenly paradise Abrahams bosome, to an earthly Paradise.

Their second erroneous tenet is, That Jesus is not that Messias. [ 2]

1. It is said in the prophecy of Jacob. The Sceptre shall not depart from Judea, nor a Lawgiver from betwixt his feet, untill Shilo come. It is certain, that before the captivity it was alwayes in Judah, and in the captivity, they had one of their brethren, who was called Rex captivitatis the king of Captivity. After the Capti∣vity it continued, till Arostobulus and Hyrcanus striving for it, they were both dispossest, and Herod an Idumean placed in their room, in whose time Christ came according to the prophecy: and then the Scepter departed quite from Judah. The Jews denied Christ their king: and ever since have bin subject to the Scepters of several Gentiles.

2 If they object against this prophecy, that the Maccabees were not of the Tribe of Judah, but of the Tribe of Levi: we answer, that we must distinguish of the prophe∣cy,* 2.94 thus, That either a king or a Lawgiver should be of the Tribe of Judah: and it is ap∣parantly manifest, that there was a Lawgiver in that Tribe till Christ came. For they confesse, that Simon Justus, whose Nune dimittis we have in our Liturgie, was the last of them, and that ever sincee, the whole company of their Sanedrim was disper∣sed, and the number never made up again.

3. And if they understand or conceive that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not signifie a Scep∣ter, but a Tribe, and that it is meant, that Judah should be and continue a Tribe till Shiloh come, they assent to us Christians: for the Tribe of Judah continued distinct and unconfounded till Christ the true Messias came: so that our Saviour Jesus was

known to be of the Tribe of Judah, of the City of Bethleem, and of the posterity of David. Nor did the Jews, ever in the Gospel cavil at this: which they would have attempted, had the confusion of this Tribe given them just occasion. But not long after Christs death all the Tribes were confounded. And the Emperours of Rome, after they had heard, that Ex Judea nasceretur Dominus orbis, that in Judea the Lord of the world should be born, presently laboured to root out the Tribe of Judah, and forced them to confound their Genealogies, and upon all miscariages and rebel∣lions of the Jews, slue many thousands of them, and caused the rest to be dispersed into all coasts adjoyning, or to live in miserable slavery in Palestine.

4 The Prophet Daniel receiveth an Oracle from God by the Angel, that from the* 2.95 time the Oracle was given, there should be seven weeks, and 62. weeks, and one week, in the latter half of which last week Christ the Messias preached, and was slain and put an end to all sacrifices. Now what these weeks are is shewed in the scripture, that they should signifie so many weeks of years, not of dayes, so accoun∣ting every week for seven years, it makes 49. years: and so many years was the Temple in building: for three years were spent in providing materials and gathering themselves together, and 46. years in building, as the Jews told our Saviour. After* 2.96 the 〈◊〉〈◊〉 of the second Temple and the wals of Jerusalem, there followed 62 sevens, and one seven. So that from that time, to the Death of the Prince Messiah were 490 years, or 70 times seven times.

5 The prophet Haggai saith That the glory of the latter house shall be greater then* 2.97 the glory of the former. Now in the first Temple were glorious things; As the Ark of the Lord; The Pot of manna; Aarons rod; the shew-bread; &c. And the second Temple had none of these, and yet the prophet saith, that the glory of the Latter should exceed the glory of the former: how this prophecy should hold, they will never shew, unlesse in the time of Christ the Messias, whose presence made it more glorious, then the other things did the former, for we know that 40 years after our Saviours death the Latter Temple was destroyed.

6 Petrus Galatinus saith, that the disciples of Rabbi Hillel considering these pro∣phecies, (though they lived 50 years before Christs time) hoped the Messiah should be born in the age that they lived, being induced thereunto, by the saying of Esay in the person of the Lord; I the Lord will hasten it. And especially by Daniels 〈◊〉〈◊〉 of the seventy sevens.* 2.98 * 2.99

7. That in Esa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 final was apprehended by them for a great mystery, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that place signifieth 600. for 600 years between Esayes time, and Christs.

8. The Jews say further, that the prophecy of the second Temple (which was a still voice coming from the Lord) should not cease, and that the Temple should not open, till the Messias came. And they have confest, that this voice ceased in Christs time, and in Herods dayes, and that the veile of the Temple rent in two pieces, and never after came together.

9. Besides these, the continual sending to and fro, by the Jews and John Baptist,* 2.100 and the disciples questions to our Saviour argues, that there was a 〈◊〉〈◊〉 expectation* 2.101 that the messiah should come at that time. As also the speech of Simeon, his waiting for the consolation of Israel. And the speaking of Anua, of the Messiah,* 2.102 to all that Looked for redemption in Jerusalem: and Lastly, Joseph of Arimathea's looking for the kingdome of God to appeare, shew that in those very times, many religious men had great hope of comfort to be brought to them by their Messiah.* 2.103

10. Again there were at that time, more then at any other, many counterfeit and salse Messiah's, either eight or ten as Josephus, testifies. As Herod, from whom the He∣rodians, Judas, Theudas, and others, and among them, Bar Cosba the younger, who was in such estimation among them, that all the Rabbins save one, confest him to be the Messiah.

11. Suidas reporteth, that it was related to Justinian the Emperour by Philip a* 2.104 * 2.105 merchant of Constantinople, who had the report from one Theodosius a Jew, that in the Catalogue of the Jews Priests was found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jesus the Son of God and Mary: and that he had been admitted into the society of the Priests also, else he could not have been permitted to preach either at Nazareth or Capernaum, being of the tribe of Judah.

12. To these we may adde that which they hold, that after Malachy, in the se∣cond Temple they should have no Prophet; till the Messiah, and that the Temple should stand, till he should come. And we see that our Saviour prophesied of the* 2.106 destruction of the Temple which accordingly came to passe.

13. Lastly, that for the crucifying of our Saviour, the prophecies of Amos, and* 2.107 Zachary were fulfilled in the eversion of the City and desolation of the Jewes. A* 2.108 thing so strange, that the very Heathen seeing it, said, that the hand of God was against them. For of it self Jerusalem was so impregnable, as that it might 〈◊〉〈◊〉 with the strongest piece in the world; Besides, Vespasian was forced to forbeare the siege a long time, for want of water to refresh his army: in somuch as he offered them not onely large proffers of peace, but that they should set down their own con∣ditions, so they would yield, all which they stubbornely refused. But it is observed (and certainly it was because of Gods wrath against the Jews) that in the greatest distresse of the Romans for want of water, upon a sudden the little brook Silo (which for many years had been so dry, as that men passed over it on foot) did so swell and rise with water, without any natural cause, that it served abundantly for Vespasians whole army.

And to afflict the Jews the more, the Lord sent such a plague into the City, that (besides many thousands slain in the siege) they wanted ground within the wals to bury their dead, and were forced to cast them over: and such a famine, that they were compelled to eat their own children.

Titus hereupon made the first breach into the city, and that at the brook Cedron, where the Jews apprehended Christ, and at the same feast in which he was taken, to wit, the passeover. He caused them to be whipped, as they scourged our Saviour, and sold 30 Jews for a 〈◊〉〈◊〉, as they sold Christ for thirty denaria or pieces of silver.

In the prophecy of 〈◊〉〈◊〉 it is said. For three transgressions of Israel, and for* 2.109 foure, I will not turn away the punishment thereof, because they sold the righte∣ous for silver &c. The Jews being urged to tell of whom the prophet meant this, (having no other shift) say, that it was spoken concerning Joseph, who was sold by the Patriarchs for silver. But this prophecy was never more fully accomplished, then in our Saviour the true Messiah, & in themselves, concerning the vengeance. For there∣fore suffered they that misery before mentioned and never since have been released, but scattered over the world almost these 1600 years; hated of all nations, and become little better then bondslaves, forsaken and scorned by all, insomuch that whereas thy were wont to hire Rabbins to teach them, the Rabbins are now forced to hire the Jews to be their Auditors.

The last 〈◊〉〈◊〉 position or tenet of the Jews is, that the Messias is not yet [ 3] come.

To answer them in this point (besides some of the arguments against their se∣cond errour which fit this also) 1. It is said by the prophet, but thou Bethleem Ephratah, though thou be little among the thousands of Judah, yet out of thee, shall* 2.110 he come sorth to me, that is to be Ruler in Israel, whose goings forth have been from of old, from everlasting. This hath been, and is confessed by all, to be a plaine prophecy of the birth of the Messias in Bethleem. And now there is no such place as Bethleem, nor any memorial, where it stood: which shews plainly, that it could be prophecied of none but Jesus, who was born there, and that he is the Messias. In which respect they are put to their shifts to make this answer. That he was born there before the destruction of the second Temple, but hath ever since layen obscure insome place, God knows where, for they know not: but he wil at length manifest him∣self. But this answer Saint Augustine and others have sufficiently confuted, though it be in it self scarce worthy of confutation.

2 Again, Julian the Apostata, thinking to worke despite to the Christians, gave* 2.111 leave to the Jews to reedify the Temple, and they attempting to lay the foundation of* 2.112 it, were hindred by flames of fire, that brake out of the earth, which burnt their tymber worke, and dispearsed the stones: and though the Emperour (to encourage them to it again, supplied the Jews diverse times after with mony towards the redifying it, yet shall the fire burst out of the earth and overthrew that they did.

3. Since which time there arose one, that took upon him to gather together again, the dispersed Jews, who called himself Moses Cretensis: this man to make him∣self great in their opinions, would take upon him to divide the sea, and with four hundred of his fellows would go through it dry-shod: but he and they were all miserably drowned, their friends, that stood upon the shore to see the event, being not able to save one of them.

4. Lastly the time prefixed by their Rabbins, when their Messiah should come, is expired, and they frustrate of their expectation. The time which some of them allotted to it was twelve hundred years, some thirteen hundred and ninetie, some more, some lesse. Some of them affirming, that the world should continue but six thousand years, which they thus apportioned. Two thousand yeers before the Law, two thousand years under the Law to Christs time, and two thousand years after Christ, under grace: of which are past above five thousand five hundred and seventy years already, and therefore the expectation of their Christ is now vain, and so is their Religion. So that now they are so ashamed of their former ac∣counts and calculations, by failing of and in them so grossely, that they forbid all men to make any more, and that on pain of death. Thus are they given up and led spiritu vertiginis, so that though their eyes be open, yet they will not see, and their hearts are hardened, that they will not understand, as was* 2.113 prophecied of them long since.

And thus much for Judaisme.

CHAP. X.

Of Mahometanisme. This Religion proved to be false by seven reasons.

The third Religion is that of the Turks and Saracens called Mahometanisme.

THese Sectaries, though they agree with us, that there is but one God, yet in [ 3] the main point they differ from us, and say that Christ is not the last prophet, but Mahomet is the last, and must finish all Prophecies.

Against their Religion there are seven demonstrations to prove the falsity of it.

• 1. Because it cannot abide the touch; for they hold that it must not be disputed of on pain of death: no question must be made of it: it must be taken upon trust: whereas Truth delighteth in nothing more then in tryal. Veritas nihil veretur, nisi abscondi, it fears nothing more, then that it should 〈◊〉〈◊〉 come to light. And in this point, Mahomets disciples are like men that pay brasse for gold, saying it is good, but will not suffer it to be tryed.
• 2. If ever there were book stuft with those which are called Aniles fabulae, old wives tales, it is their Alcaron, which is every where fraught with most ri∣diculous untruths. Andreas Maurus a 〈◊〉〈◊〉, and a Bishop quoteth nine hun∣dred* 2.114 untruthes in it, whereof two are in one Section. 1. That the Virgin Mary was sister to Moses, and 2. That Abraham was the son of Lazarus the Begger, neither of them being contemporary by many hundreds of years.
• 3. Their Doctrine is carnal and foolish, placing happinesse in pleasure taken in things visible, and sensible, and hath many fond relations: as that Mahomet (being in heaven) did see not onely Gods face, but felt his hand, and that they were seventy times colder then ice. And that the Angels have bodies and heads, and one of them seven thousand heads. That the Devils are circumcised, and therefore* 2.115 have bodies. That the stars are nothing else but candles in a round glasse hanging down by chains: and the 〈◊〉〈◊〉 foolish and absurd doctrines are contained in the book of their religion.
• 4. His promises are meerly carnal too, fit for none, but Heliogabalus; such are* 2.116 those of his paradise, and honours, with the lusts of the flesh. And his pre∣cepts are licentious giving indulgence, to perjury and swearing, to revenge, and murder

• accounting it an impioùs thing non ulcisci injuriam, not to revenge an injury.* 2.117 Their practise confirmes their permission of Polygamy: for every man may have four wives and more Concubines. They favour Adulterie, for no* 2.118 Adulterer is condemned without four witnesses. For the sin against nature, and coupling with Beasts, they have a toleration, nay, they which offend most this* 2.119 way are reputed the holiest. And for spoiling and robbing of others in via Dei (as they call it) in the way of God: we see by experience, that it is so common with them, that it is dangerous travailing in those countreys, except there be an hundred, or two hundred in a company.
• 5. Mahomets Miracles are set down, but without witnesse or possibility of truth. As that he being a childe, and driving cattel (for that was his profession) the* 2.120 Angel Gabriel took a lump of blood out of his heart, and closed it again. This lump he affirmed to be the original sin in man, but Anatomists say, that there is no such blood in the heart. Another as grosse as this is, That he being with one his of kinsmen abroad in a cleare moon-shine night, his Cousin requested him to cause the Moon to come down, and to divide it self: and that the one half of it, might come into his kinsmans sleeve, and the other into the other sleeve, and come whole again out of his breast, and then ascend again, which it did. But it is a great wonder that the Astronomers at that time missed her not from heaven: seeing they have noted the very least Eclypse: but indeed it was a private miracle between them two: and a man of mean understanding would conceive it impossible, that so great a body should come into a little pair of sleeves.
• 6. The means of propagating his Religion was unnatural and cruel, that is by the sword: for God (as he affirms) delivered a sword to him, to com∣pell* 2.121 and force men, that otherwise would not be perswaded to adhere to his Religion.
• 7. Lastly, this Religion and Christianity increased not the same way, for Christia∣nity was propagated by being killed, Turcisme by killing; Christianity by Truth, the other by perjury; Christianity by the word of God, the other by the policy of men hath increased to that growth and height it is. And therefore (as we said of the two former, so here) this Religion is false and to be con∣semned.

CHAP. XI.

Of Christian religion. The truth thereof in general proved. 1. By the antiquity of it, out of the Heathen authors themselves. 2. By the continuance and preservation of it. 3. By the certainty. 4 By the end it leads to, viz. to God, it gives all ho∣nour to him. Deprives man of all. Other reasons. It restraines carnal liberty, allowed by false Religions; reaches to the heart. It contains mysteries above mans capacity. Teaches contempt of the world; requires spiritual worship. Confirmed by miracles beyond exception. Prophecies.

THe last and true Religion is Christianity which being in the last of the four [ 4] points propounded in the beginning. That the Scriptures of the old and new Testament being Gods word, whether our religion be truely grounded upon it?

Saint Peter saith, concerning this religion, we have a more sure word of pro∣phecy, &c. that is, we are certain and assured, that the Scriptures are true, and so were* 2.122 they, from whom we received them. And though there be but a small portion of them immediately from God, yet the rest which were delivered by the Mi∣nistery of Man, were inspired into them that left them to us, by the spirit of God, and therefore we must hold them as infallible truthes. And that the Scriptures and Christianity are so, is to be proved by four arguments, 1. from the antiquity of them, 2. from the continuance and preservation of them, 3. from

the certainty of them. 4. From the end whereto they tend, for we are to 〈◊〉〈◊〉 both the word of God and Christian religion in all the arguments subsequent, except some few.

1. Touching the Antiquity, we say, that seeing that a man is to come to God by [ 1] some way or means, and that (as we have seen) religion is the onely way: it must necessarily follow, that this way is as ancient as man himself; else man should have been sometime without a way to come to his Creator, if at any time he had been without religion; and so consequently have been frustrate of the end of his creation. For religio est copula relationis, religion is the 〈◊〉〈◊〉 of relation between God and Man, the Creator and the Creature.

2. Tertullian saith, quod primum, id verum, that which is first, is true, and this* 2.123 maxime holdeth as well in Religion, as in other things. For the Philosophers say, Prima entia sunt maxime vera, the first essence are most real and true. Because that as the ttuth is an affection of that, that is, so falsehood is an affection of that which is not: for falsehood cannot consistere in suo, sed in alieno, consist in any thing which is its own, but from another. Therefore falsehood must be after truth. But the Christians religion is in some sort included in that which the Jews had before Christ, so that 〈◊〉〈◊〉 Law may be called the Old Gospel, and the Gospel the new Law. In the Law is Evangelium absconditum, the Gospel under a vail: in the Gospel is, Lex revelata, the revealed Law. So that the Jews agreed with us till the coming of Christ, and then left us.

As for the Heathen Religion, part of their stories, which are the records there∣of, is fabulous and part true.

1. That part which is fabulous began with their gods, and their original: fur∣ther then that they cannot go. And Homer and Orpheus write not of them till after the Trojan war, and lived after the time of Moses above eight hundred yeers, and almost three thousand yeers after the Chronology of the Bible began, which is testi∣fied by divers of their own writers.

2. And if their fabulous part come short of our religion for Antiquity, then much shorter must that part needs be which is true. For Varro (who lived not above fifty years before our Saviours time) saith, that the true Story of the Heathen could not be derived above 700 yeers before his time. And it is sure that the most anci∣ent records of theirs which are true, began with the seven wise men of Greece, of whom Solon was the chief and most ancient: and he was contemporary with Croesus, he with Cyrus, and Esdras with him. Now Esdras was one of the last Canonical wri∣ters of the old Testament. So that we may safely conclude this against the Heathen re∣ligion, that almost the whole story of the Bible was written, before any authentique writer or record was extant of the Heathen story: and most part of it was written before the fabulous part of it was delivered to them in writing.

Their ancientest Historiographer is Herodotus, who beginneth his story with the acts of Croesus. By all which we may plainly perceive, that Christian Religion is of farre greater antiquity then the Heathen. This also we may adde, that whatsoever is either good or true in their Religion was had from the Jewes. For the Druides among the Gauls, and the Bardi (an offspring of them) derive all theirs from the Greeks, as also the Romans, and the Greeks, from Cecrops an Egyptian, as also the Carthaginians from Cadmus a Phoenician. Now Phoenicia bordereth northward upon Jury, and Egypt southward. So that all that was good in the Heathen Religion must be derived from the Jews.

The wise men of Greece enquiring of their Oracles, how they might get wisdom, and from whence the knowledge of arts was to be had, received this answer, that it was to be had from the Chaldees. Solus utique Chal∣deus sapiens, the Chaldean was truely the onely wise man. Which speech in the Greek idiotisme denoteth some particular part of the Chal∣deans, which was the Jews. For Abraham coming from Chaldea, was reputed a Chaldean, and the Jewes from him, were termed Chaldeans.

Orpheus also the Poet saith, that when God (being angry with mankinde) had destroyed all, he revealed all knowledge and wisdom uni Chaldeo', to

one Chaldean onely. And Plato in his Epimenides referred all learning uni Barbaro. If we enquire who by this Chaldeus or Barbarus was meant, the Egyptians tell us, by calling him Theut, which in the Chaldee language signifies a stranger, which in all probability must be applied to Abraham, who was by God called out of Chal∣dea. And Eusebius (out of Manetho) testifies, that Abraham was had in such reve∣rence in those parts, that their chiefest Exorcisms were wont to be per deum Abra∣ham, by the god Abraham. And the same Manetho alledgeth, that in many places of those countreys, in their Temples, and elswhere, his name was written, and engraven for memory of him.

Again the verses of Phocylides the Poet (who lived in the fifty ninth Olympiad) seem to be translated verbatim out of the Law of Moses, and may be particularly pointed at, in Deuteronomy, Numbers, and Exodus.

But to examine their own records, Plutarch saith that Solon fetched all his wis∣dom from the Egyptians, and Plato his from Chaldea. Strabo saith, that Pythagoras had daily conference in Mount Carmel, and that in that mount were ambulachra Pythagorea, Pythagoras walks, and there be some of the Heathen that report him* 2.124 to be circumcised.

Eusebius saith, (out of one Clearchas a Peripatetick) that though Aristotle were* 2.125 never in Egypt, yet he daily conser'd with an Egyptian or a Jew. And Demetrius Phalereus (that was Librarie keeper of Ptolomeus Philadelphus in Egypt) told him, that he heard the Disciples of Aristotle say, that divers Philosophers and Poets had attempted to translate the Old Testament into Greek. And in the same book, in the Epistle of Aristobulus, it is said, that part thereof was translated before the Persian Empire began, long before it was translated by the Septuagint, or seventy men. But it appeareth, that it hath pleased God in a most strange manner to leave some Register or Chronicle in every famous Nation of it: as among the Egyptians, Manetho: Sanchoniathon among the Phoenicians: Berosus among the Chaldeans: In Asia Minor, Rabbi Abidelus: among the Persians Megasthe∣nes, &c. In Herodotus we shall finde the storie of Sennacherib: the edict of Cyrus, and almost the whole prophecie of Daniel, though somewhat cor∣rupted.* 2.126

It is storied by Josephus, that Alexander being to travail towards Persia, and hearing that the Jews denyed to pay him tribute, and for some other affronts, (as he conceived) came towards Jerusalem, with purpose utterly to destroy the Jews. Whereupon Jaddua the High Priest in his rich and white ornaments, accompanied with other Priests, met him in the way. Assoon as Alexander cast his eye 〈◊〉〈◊〉 Jaddua, and remembred that in a vision he had seen one in all resemblance like 〈◊〉〈◊〉 him, who had encouraged him to attempt the conquest of the world; and (as 〈◊〉〈◊〉 he had been a God) suddenly alighted, and 〈◊〉〈◊〉 down worshipped before him, but being admonished thereof by Parmenio, he said; he worshipped that God whose Priest he was, and afterward, when Jaddua had shewed him, and expounded 〈◊〉〈◊〉 Prophecy concerning his Monarchy, he gave large priviledges to the Jews, and dismissed them honourably.

After his dayes by the means of Ptolemy in requital of the Interpreters pains taken in translating the Bible, the Jews Religion was much propagated. Laertius in the life of Epimenides saith, that the Athenians consulting with the Oracle, concerning the cause of a great plague among them, were answered, that they were not to sacrifice to their own gods (as in the Acts) but to another which was above* 2.127 theirs, and had sent this plague among them: and withal that they must appease him by Sacrifice. But the plague neverthelesse continuing, they sent again to know, where they should sacrifice: the answer was, they should let the beasts go volun∣tarily, and where they staid they should sacrifice. The horses hereupon were turned loose with sacrifices upon their backs, and they stayed in the street of Mars, in a fair broad place, where they built an Altar, and dedicated it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the un∣known God. The like is in the Roman story.

The Romans in memory of a victory obtained of their enemies, erected a Temple to Bacchus, calling it Templum pacis 〈◊〉〈◊〉, the everlasting Temple of peace. And afterwards consulting with their Oracle, how long it should continue, received this answer, Donec peperit virgo, while a virgin should bring forth a child, which because

they conceived would never be, they called it eternum. But at the time when Christ was born, in the shutting up of an evening the Temple fell to the ground of it self.

And thus much for the Antiquity of Christian religion, and consequently for the truth of it, according to the Maxime of Philosophers. Quod primum, id verum that is true, which was first.

The second way to prove, that Christianity is the true Religion, is the Continuance, and preservation of the scriptures, 〈◊〉〈◊〉 that Religion, is grounded.

And this is so miraculous, as that no Religion devised or framed by Man, or any false God cannot shew the like. For it is plain, that the Jews were more under subjection to other kingdoms, and oftner in Captivity and bondage, then any o∣ther Nation in the world. As under the Egyptians, Philistins, Moabits, Amorits, Assyrians, Persians, Graecians, Romans, &c. And yet, though all the Nations about them bare them deadly hatred, and sought to suppresse their Religion, and that Anti∣ochus the Great bent himself wholly to abolish the Copies of the Law, yet were they so wonderfully preserved, that they perished not. We see, that the works of Phi∣losophers, Lawyers, Physitians, and the like who were accompted excellent in their professions, which were highly esteemed, and for preservation whereof, all means have been vsed, yet many of them have been lost, many come into the world un∣perfect, and many very corrupt: yet on the other side, though the Jews were a people very odious and contemptible to other nations, and though much labour hath been to suppresse their Law; yet it stands firme and uncorrupt, withont addition or diminution, whole and perfect, notwithstanding all the worlds malice. And as of the Bible, so may it be said of their Religion, though they were transported into other Countries, and in Captivity to strange nations, they never changed it, whereas ex∣perience hath taught us, that with changing countryes, people commonly, or many times change their Religion.

The third proof is, the Certainty of our Religion. Whereas all other Religions [ 3] are either 1. unperfect. 2. full of Contradictions. 3. Counterfeit. 4. or Questi∣onable, And none of these can be attributed to ours, and therefore it is the true Religion,

• 1. It is most sure, that what Religion soever hath his original from Man, growes by little and little, by degrees, to that which they call perfection: But at the delive∣ry of the Law of God, all that was necessary for the Church before Christ was delivered most absolutely by Moses, all the duties towards God or man required in that state of the church, being contained in his books, and to which nothing is or could be added, or detracted from it, and in the decalogue is the sum of all moral du∣ties; for all may be reduced to some of those heads.
• 2. For Contradiction, Mans Laws (as the Apostle speaks) are sealed with Yea* 2.128 and Nay; but the Law of God, with Yea and Amen And the Fathers prove, that all Contradictions which seem to be in the scriptures, may be reconciled by the several Rules of contradictions in Logique.
• 3. That theirs are Counterfet may appear by this, that the best of their Authors have obscured their works, and kept them from the view of as many as they could, for fear of discovery of their falsities: and the best of their works, have been corrupt in some points, and gone abroad into the world, under the name of false Authors, and sometime those which have been supposititious or counterfeit have so neerly resembled the stile of the Authors, whom they have so 〈◊〉〈◊〉, that they could hardly be distinguished from those that which were his own. But Gods* 2.129 rule in giving his Law was contrary to theirs: for he will have a Copy in the side of the Ark, another for the Prince, one for the High Priest, and for every Priest one, and the like for every Tribe: and commanded the people to have chief sentences of it expressed in their hangings, in their frontlets, in the fringes of their garments, in the eyes of all men, that whatsoever evil should betide them, it might not be one whit impaired: nor would so many worthy and wise men have dyed for it, as did in the time of 〈◊〉〈◊〉 had they suspected it o have been counterfeit in the least degree.
• 4. That theirs is Questionable, is thus proved. In all theirs, somthing hath continu∣ally

• in succeeding ages been altered and amended, something abrogated, and some∣thing added. But in the Law of God there hath been no such thing. For none of the Prophets ever went about to correct that which Moses commanded, or to adde to it, but in all their writings they have confirmed and approved, what he did.

The 〈◊〉〈◊〉 way or argument to prove that Christianity is the true Religion, is [ 4]

1. From the end whereto it tends. Whatsoever man produceth or bringeth forth (as unregenerate) it must needs have proprias hominis passiones, the proper passions of a man, and they will desire and seek to have man their end. But Christian Reli∣gion makes God the end, and acknowledgeth all things to come from him, as Saint James speaketh, and therefore attributeth all honour to God. Finis veroe Religionis,* 2.130 est honor 〈◊〉〈◊〉, the end of true Religion is Gods honour, and professeth, that as God is the author of all essence, so also of all good, therefore all honour is to be given to him, none else must share with him init. But so doth no other Religion but the Christi∣an, all other seek mans honour, either in whole, or in part.

2. The Poets and Philosophers have much stood upon the natural power and a∣bilities of mans free-will, and given him his igniculos & semina naturae, sparks and seeds of nature, and thereby make him authour of his own perfection by 〈◊〉〈◊〉 and encreasing what nature hath bestowed on him. But our Religion acknowledg∣eth nothing good to be mans, but that all good comes from God, and must be referred to him. Again, in God there must be an vnity, therfore that Religion is false, that acknowledgeth any more Gods then one. And one of their own saith, that Moses* 2.131 went out of Egypt meerly, because he would worship but one God. The Turks, though they seem to hold that there is but one God in Essence, yet when it cometh to this point, that there is but one God that doth good, then they will have their Mediators to that God, and so consequently many Gods: but we have but one Mediator.

3. Now because we hold, that there is an innate and natural darknesse in every unregenerate man, therefore it cannot be, but that in the Religion prescribed by man, something that is good is not commanded, and something that is evill is not prohibited, and but that some lawful things are omitted, and some unlawful per∣mitted: which we see plainly among the Athenians: for with them, the breach of faith was of so small account, that Graeca fides the Greek faith grew into a proverb. So likewise by that of Spartaneum furtum the Lacedemonians theft, we may gather the little regard they had to punish that sinne. And so likwise by the Lupercalia, Floralia, and Bacchanalia among the Romans, what liberty they took in wantonnesse and excesse, may easily appeare. No Nation of the Gentiles observed the whole De∣calogue, or indeed any of the Commandments entirely; nay they were so far from keeping that of Neconcupisces, as that they thought Concupiscence no sinne: and for the rest, though they had some particular Laws respectively against the breach of some commandment, as against adultery, incest, and the like, yet they dispensed* 2.132 with them, as persons, time, and place, ministred occasion to them. Which we may see in the story of a King of Persia, who being desirous to marry his own sister, and knowing that there was a Law against incest, brake his minde to the Magi, desiring their opinions: they told him, that though there were such a Law, yet there was ano∣ther, that the King might do what he would. Whereas our Religion is so far from dispensing either with that, or other the Laws of God, that the saints of God had ra∣ther suffer death, then them to be broken; as in the case of John Baptist, who told King Herod, Tibinon licet it is not lawfull for thee to have thy brothers wife, though* 2.133 it cost him his head for saying so.

4. Another argument to prove the truth of our Religion is, that both it, and the Scriptures by which we are guided, go to the heart, whereas other Religions pierce not the skinne. These stop the streames, theirs make the Lusts of the flesh, but affections, Adiaphora indifferent things to be avoyded or not, ours, by prohibiting Concupiscence, stop the fountain of all sinnes.

5. Again, it is a necessary consequence, that, that which cannot come from man, comes from God. But there are some things in Scriptures which are truly Metaphy∣sicall, and exceed the capacity of man, as that Jehovah Elohim is one God and three persons, trinity in vnity, that God should become man: that God should take upon

him to be the redeemer of Mankind, and that by his stripes and suffering punish∣ment man should be healed: that God should create a world, and out of that, gather a Church to himself. These things and more cannot be comprehended by man, and are not to be conceived but onely by our Religion.

6. Not to conceale the faults of a mans parents or friends, or to speake against a mans own countrey, stock, kinred, or his own self, is a thing altogether unnatural, and cannot come into any, but by a supernatural power. But we see, that Moses, when no necessity compelled him, spared 〈◊〉〈◊〉 ot his own stock, but spake against his brother Aaron, for making the Golden Calfe, nor his sister Miriam in the case of murmuring, no, nor his own selfe at the waters of strife, and committed the same to writing, that Posterity should take notice of these things: Yea, and dispossessed his own children from succeeding him in the Magistracy, constituting Josuah in their stead: these acts cannot agree with the natural man, but must needs proceed from a higher cause: therefore the writers of these Scriptures, must of necessity be inspired by God himself.

7. Whereas the whole scope of Philosophers, and of the Law makers among the Heathen was, to teach how Princes might enlarge their territories, and taught it as a point of wisdom, to win by all means the favour of princes, and great men; this Religion teacheth contempt of life, the world and worldly honours in re∣spect of God: and such was the practize of the prophets, who were so far from seeking. the favour of Princes, that they reproved them to their faces, when Gods cause was in hand. Therefore this Religion is spiritual, and proceeds; not from man.

8. Again, we know that as God is a spirit, so must his worship be spiritual and this is the scope of the Scriptures, that God be honored without Images or sha∣dows. And though in the vnity of God, that there is but one God to be worship∣ped, false Religion may agree with the true, yet in this point it doth not, their Religion and the worship thereof being onely corporeal, not spiritual. For though in the Old Testament there be many Ceremonial worships prescribed, yet God dis∣claimeth* 2.134 them all, yea he abhorreth them, if they be performed without the inward* 2.135 worship; and sets down the way of worship, wherein he most delighteth, namely in a broken and contrite heart and spirit. Therefore as man is bodily, and his moti∣ons fall within the compasse of the Body, so is that worship, which comes from him, bodily, whereas Gods worship is spiritual, and not corporal onely.

9. To these may be added by us, that we had Miracles and Oracles to confirme our Religion, as they did to strengthen theirs. And those beyond theirs in divers respects.

• 1. The Miracles mentioned in Scriptures were not done in a corner, but openly; as were they which were done by Moses, upon Pharaoh in the sight of his servants.
• 2. They were notfrivolous or vain, but profitable and beneficial.
• 3 They were not imitable nor 〈◊〉〈◊〉 by Magique or mans art: for what Magician can divide the Sea, or cause the Sun to stand, as in Josuahs time, or make the Suns shadow goe back, as in the diall of Ahas, or to rain Manna, as in the wilder∣nesse;* 2.136 Jannes and Jambres are not able to stand against Moses.

2. And for our Oracles they were not as the Oracles of the Gentiles, that spake placentia, pleasing things, or, as they themselves say, did speak such things as their Kings would have them speake: nor are they ambiguous or doubtfull, such as theirs, that needed Delium interpretem, some Apollo to explain them: and in that re∣spect (as Porphyrius testifies of them) they ever had their Postica, back-doors, evasi∣ons to help them. But ours are void of flattery, and are certain, some of them be∣ing* 2.137 fullfilled 500. some 1000. years, some 3000. years after they were, uttered, as the enlarging of Japhets tents, (which hapned not till the calling of the Gentiles) and the like.

So much to prove the truth of both Testaments, as our religion agrees with that of the Jews. Now follow some reasons proper to the confirmation of the truth of Christian Religion.

CHAP 12.

Special reasons for the Christian Religion as diff ring from the Jewish. It purgeth the soul, shews that God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The testimony of the Apostles and 〈◊〉〈◊〉; the know∣ledge of what they wrote, their Honesty. The credit of the story. Testimony from Pagans. The star at Christs birth. The crosse sacred with the Egyptians. The miracles at Christs death. The progresse of Christianity, by weake means, opposed by power and learning; con∣trary to flesh and blood; the excellency of the promises, power in conversions. The truth of Christs Miracles. The constancy of Martyrs, The ends of the apostles. The Divels testimony against himself.

Saint Augustine (out of 〈◊〉〈◊〉 (de regressu animae) one of the greatest enemies that* 2.138 ever the Church of God had) saith, that there is no true Religion, that confesseth* 2.139 not, that the soul of man 〈◊〉〈◊〉 to be purged, and addeth, that the Platonists re∣ceived from the Caldeans, that the soul of man, non potuit perfici 〈◊〉〈◊〉 per principia: and we know that Platos principles were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Father the minde and love, which was an enigmatical speech of our Trinity. But no Religion teacheth* 2.140 the purgation of the soul, but ours. And it teacheth, that the word took the simi∣litude of sinful flesh to purge away the sinne of Man. Therefore our Religion is the true, all other are meerly fabulous. For their Exorcismes and sacrifices are meerly corporeal, not spiritual, and the Christians God is not like the Heathen Gods.

2 God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a lover of man, he delighteth not in cutting of throats, or burning men to ashes, like to the Devills, to whom virgins, babes, old and young men were sacrificed. And the sacrifices in the old Law were vsed in these 2 respects. 1 To be Types of things in the Gospel. 2 To admonish men, that they have deser∣ved to be slain and sacrificed. But God is so far from the sacrificing of men to him, that he himself came down from heaven, and suffered for us, offering himself a sacrifice for our sins, and what greater love can there be, then that a man should give his life for that he loveth, there can be no greater 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then this.

3, For the credit of the Gospel, we have Evangelists and Apostles for witnesses; And in witnesses two things are required, Knowledge and Honesty.

• 1. For skill and knowledge, That which our witnesses have left us upon record, is not taken upon trust, but they related it as eye witnesses. And none of theirs, either Homer, Plato, or any of them can say, as Saint John said, That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled. For they had theirs from others, and but upon bare report. Besides, neither any of their ancient or latter Historians, though they hated the writers of the Scriptures, durst at any time offer to set pen to paper against them.
• 2. For the honesty of our witnesses, there can be no better reason or proof given, then that which Tacitus giveth to confirme the testimony of an honest witnesse, which is, Quibus nullum est mendacii 〈◊〉〈◊〉, that have no reward for telling an un∣truth. And certainly, the Evangelists and Apostles had nothing for their paines, nay they were so far from that, as that they sealed their testimonies, with the blood of Martyrdome.
• 3. For the credit of the Story itself. We know, that the Sybils oracles were in so great credit among the Heathen, that they were generally beleeved. Now, if they be true, which we have of them, as ther's no question but many of them are, (divers of which we refer to Christ, being mentioned in their own writers, Virgil, Cicero and* 2.141 others.) it will follow, that nothing can make more in their esteeme, for the credit and truth of the Nativity, life and death of Christ, then their Oracles, for we may see almost every circumstance in them. And by reading their verses divers of their lear∣ned men were converted to Christianity, as Marcellinus Secundanus and others.

4. Tacitus and Suetonius say, that about Christs time it was bruited through the world, that the king that should rule over all the world, should come out of Jury, and for this cause it was that not onely Vespasian, but Augustus and Tiberius (who had heard the like) had a purpose to have destroyed all the Jews, even the whole nation of them, because they would be sure to include that Tribe out of which this king should come.

5 Coelius Rhodiginus and Volateranus upon their credits leave us this in their writ∣ings that among the Monuments of Egypt was found an Altar dedicated Virgini pariturae, to a Virgin that should have a child, like to the Temple of peace before mentioned, that should stand Donec peperit virgo, untill a virgin should bring forth a child. And Postellus testifies from the Druides, that they had an Altar, with this in∣scription Ara primo-genito Dei, an Altar to the first begotten of God.

6. Suetonius saith, that in such a yeare (which was the year before Christs birth) in a faire day, at the time of a great concourse of people at 〈◊〉〈◊〉, there appeared a great Rain-bow (as it were) about the Sun, of a golden colour, almost of equal bright∣nesse with the Sun. The Augur's being demanded the reason, answered, that God would shortly 〈◊〉〈◊〉 humanum genus, visit mankinde. And upon the day that our Saviour was born three Suns appeared in the firmament, which afterward met and joyned into one. The Augur's being likewise questioned about this appari∣tion, their answer was, that he was then born, whom Angustus, the people, and the whole world should worship: whereupon (as it is storied) Augustus at the next meeting of the Senate, gave over his title of dominus orbis terrarum Lord of the whole world, and would be so stiled no more.

7. But the most remarkable thing that hapned at Christs birth was the star men∣cioned in the Gospel, and confessed by the Heathen themselves to be stella maxi∣me salutaris, the happiest star that ever appeared for mankinde. Plinie calleth it, Stella crinita sine crine A blazing or hairy star without haire. Vpon the ap∣pearance* 2.142 and due consideration of which star many were converted to the truth, as Charemon among the stoicks, and Challadius among the Plato∣nists, who meditating upon the strangenesse of it, went into Jury and became Proselytes.

8. Now concerning the death of Christ we finde, that the ancient Egyptians, (who vsed no letters, but Characters or Hieroglyphiques) when they would ex∣presse vitam aeternam, everlasting life, they did it by the signe of the Crosse, whereby they deciphered the badge of our salvation, which concurred with the manner of Christs death.

9. The next is, the two wonders or strange accidents mentioned by the Holy Ghost at the death of our Saviour 1. The general Earthquake. and 2. the universal Eclypse of the Sun, so often cast in the teeth of the Heathen.

• 1 For the first, they are not ashamed to confesse it. As 〈◊〉〈◊〉 himselfe, and Tral∣lianus* 2.143 and Phlegon say, that it came not of any natural cause. For in nature, every thing that is moved must have an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 somewhat to stay upon, but this Earthquake went thorow the whole world.
• 2 For the Eclypse, many were converted by reason of the strangenesse of it, as Dionysius and others. For all 〈◊〉〈◊〉 of the Sun are particular, this general and vni∣versal. This hapned at the feast of the Passeover which was 14^a Lunae, the fourteenth day of the Moon, when it was just at the full, which is cleane opposite to the Rules of Astronomy, and mans reason.

10. It is reported, that in the raigne of Tiberius, presently upon this Eclypse, there was a general defect of Oracles. Of which argument Plutarch hath a whole Treatise; in which he saith, that a man in great credit with the Emperour sayling by the Cyclades, heard a voice, as it were, coming out of those Islands, saying, that the great God Pan was dead. The Emperour hearing this report, sent for the Augurs to know who this Pan should be, but they could give him no satisfaction* 2.144 herein. And one asking counsel at the Oracle at Delphos about these things was told, that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Puer Hebreus, an Hebrew child, that had silenced them.

11. 〈◊〉〈◊〉, Tertullian and Justin Martyr testifie, so doth Eusebius, that 〈◊〉〈◊〉* 2.145 wrote to Tyberius, about Christs miracles (after his death) and that he died, and suffered as an innocent person. Whereupon Tiberius wrote to the Senate, commanding them* 2.146 to deifie him. But the Senate refused, because Pilate had written to Tiberius and not to them. A cheife man in this opposition was Sejanus, who afterward came to a miserable end.

12. The next, and none of the least general arguments to prove the truth of Christian Religion, is the progresse of it. For whereas nature and reason teach us, that

in every action fit Instruments must be had, and used, or else the action will prove defective and vain: and that the matter must be well fitted and disposed before we can work it: in this case there were neither. For in the eye of man, there could be no unfitter instruments then the Apostles, they being rude, unlearned, and most of them Mechanique Men: And for the matter to work upon, they had it altogether unprepared, nay clean against them. For the Jewes, continued the hatred to the Disciples, which they had born to the Master, continually persecuting them. And the most learned among the Gentiles, were the great∣est opposite to that which they endeavoured (namely the propagation of the Gospel) as might be: as,

Vlpian the greatest Lawyer, who wrote many books against it and the Christi∣ans, Galen the greatest Physician, Plotinus the greatest Platonist, Porphyrius the great∣est Aristotelian, Libanius a great writer in the Greek tongue, Lucian a great scoffer, and Julian the great Sorcerer, who not onely made Dialogues between Christ and Pe∣ter, to breed hatred and contempt against Christianity, but (being Emperour) bent all his force against it, prohibiting Christian schools, &c. Besides, if we consider the ten bloody Persecutions, wherein many thousands of Martyrs suffered, and that in most horrid and barbarous manner, and kindes. To which if we adde (which was touched before) the unaptnesse of the instruments, and the matter (the World) so ri∣gid, ill disposed, and harsh to work upon, and yet to have the work effected, it cannot but be confessed, that Christianity is the true Religion, and that magna est veritas, & praevalet, great is the truth, and prevaileth.

13. In the next place, if we consider how averse and unpleasing to flesh and blood the precepts of this Religion are, we must confesse the premises to be true. For they give us not leave to be Libertines, or licentious and carnal, as the Religion of the Turk, of which we spake before. For instead of taking revenge of our enemies for injuries done unto us, we are bound by them to love our enemies, and to speak good of them that persecute us. Instead of committing folly with a Woman, we must not so much as cast our eye upon a woman, to lust after her, there is not the least thought* 2.147 left at our pleasure. Non concupisces. Instead of covetous heaping up of riches, we must leave all for the truths sake.

14. The promises contained in the Scriptures to them that shall observe this Reli∣gion, are not of the nature of those in the Religion of the Epicures and Turks, &c. that is, honour, preferment, wealth, pleasure in this World, and the like; but the con∣trary,* 2.148 as, They shall whip and scourge you; they shall binde and leade you whither* 2.149 you would not; take your Crosse and follow me, and leave all and follow me. But this a man would think were not the way for sequimini me, follow me, but discedite a me, depart from me; rather a deterring and disheartning, then any manner of per∣swading. And in this there is a great resemblance between the Creation and the Regeneration. In the first, something was made of nothing, and here nothing to confound something, that we may plainly see and 〈◊〉〈◊〉, that it is digitus Dei, qui hic operatur, the finger of God that bringeth this to passe, that strength should be confounded by weaknesse, something by nothing. Therefore this Religion cannot be but Divine.

15. Again, if we consider the times when Mahomet began to broach his forged Religion, we shall finde it to be in a dissolute time, a time of idlenesse and ignorance, when Heraclius and Constans ruled the Empire, the first being an incestuous Prince, one that married his brothers daughter, and exasperated the Saracens, in denying them pay in his wars: the other being a Monothelite, and bloody, having murthered his brother, both of them giving opportunity to the Saracens, not onely to enlarge their territories, but to propagate their Religion. And if we shall observe the Eccle∣siastical story well, we shall finde that Age very much destitute of learned and pious men. Whereas on the contrary, when Christianity began and prevailed, the world was never so full of eyes, never so many learned men, as the Scribes and Pharisees, the Greek Philosophers, &c. yet it pleased God to work upon the hearts of many of them, in converting them to it; as upon Paulinus, Clemens, Origen, Augustine, Ambrose, and others, especially many of the Jewish Priests before these. Acts 6. 7.

16. And indeed Conversions are a great argument of the truth of Religion. The most memorable whereof we see in S. Paul, who was a zealous Pharisee, who not only had a

warrant from the Counsel at Jerusalem to apprehend and imprison all sorts of people addicted to Christianity, but was a principal actor in the martyrdom of Saint Stephen. And yet he (neglecting the preferment he was like to come to, by this his forward∣nesse) was content upon a sudden, to expose himself to all dangers and disgrace, to whippings, perils by sea and land, &c. and to embrace this, as the true Religion. And if any say, he aimed at honour and esteem among Christians, his practice shews the contrary: for when the men of Lyaconia would have sacrificed to him and Bar∣nabas, with great zeal he opposed it, they rent their clothes and ran in amongst them, and told them, they were men like themselves, so far were they from vain glory.

Insomuch as Porphyrius said of him, that it was great pity, that so great a Scholar, and so near to preferment, should have been converted to Christianity. The like may* 2.150 be said of Origen after him, the fairest for preferment of any in his time, who being scholar to Ammonius, and preferred by him before Plotinus (afterward loaded with honours in the Common-wealth) yet he was content to leave all, and to betake him∣self to a poor Catechists place in Alexandria, where he was every minute in danger of his life. Never in any other Religion appeared the like examples of life and manners, as in those of the Christian Religion, as of fasting, abstinence, continence, justice, re∣pentance, fortitude, and other holy vertues; insomuch as Plotinus (an unpartial wit∣nesse) admiring their fortitudes said of them, Soli Christiani mortis contemptores, Christians are the only despisers of death.

17. It was an objection of the Jews we know, that our Saviour wrought his mi∣racles,* 2.151 malis artibus, that he cast out Devils by Beelzebub. But the heathen Philoso∣pher Longinus was of another belief. For, saith he, They say that your Saviour wrought his miracles by the skill he learnt in magick while he was in Egypt, but I hardly believe it. For I reason thus with my self: If he were a Magician, and wrought by inferiour spirits, he could not triumphare de diis, triumph over the gods. And we may reason thus with ourselves, that if he and his followers wrought this way, they would ne∣ver have commanded such austerity of manners and life, and forbid all such unlawful means. But sure it is, that the Christians of the Primitive Church were of such inno∣cent life, that Pliny the second testifies to the Emperour Trajan, that there were ne∣ver more innocent people then they: and gave him counsel, that if any of them were accused for Christianity he should enquire after them, because it was contrary to the laws of the Empire, otherwise, that he should forbear to trouble them, if there were no accuser.

18. The next general reason to prove the truth of Christianity is, the constancy of those that suffered for it: not onely of men able, and of strength to endure misery, but of old and feeble men, weak and frail women and young children: and that in so ambitious a manner, as that they conceived they could attain to no greater honour, then to receive the Crown of Martyrdom in defence of it. As we may see in the sto∣ry of the woman with the childe in her armes, that crossed the Pro-Consuls horse ha∣stily, and being asked the reason, answered, lest she should come too late to suffer with the other Christians, whose names he had in his bill to be put to death, for I also (said she) am a Christian.

Tertullian hath an excellent passage concerning this constancy of Christians: Na∣ture* 2.152 (saith he) teacheth every man to be touched with shame or fear for the evil he committeth, and therefore malefactors desire to hide themselves, to shun discovery, trembling for fear of apprehension: Being taken and accused, they deny the fact, and confesse not easily though tortured. They lament when they are condemned, and rage against themselves, imputing it to the malignity of fate, or their stars, and renounce the fact, as knowing it to be evil. But Christians do not so, none of them is asha∣med, none of them repenteth, but in that he was a Christian no sooner. If any man take notice that he is so, he glorieth: if he be accused and interrogated, he con∣confesseth freely and voluntarily; being condemned, he is thankful. What evil is in all this? What, is it evil that he hath no shame, fear, denyal, repentance, or lamentation? What evil is it when the guilty person rejoyceth? whose glory it is to be accused, and whose punishment is his happinesse, &c. Now there is no sect of the Philosophers, but one Edict commanding it to be left upon pain of death would dash it, as it did in the case of Pyrrho and his fellowes: but no E∣dict could, or hath ever Glenced this Religion: No 〈◊〉〈◊〉, either by

pen or sword could ever suppresse it, but the Christians ever tired and made their persecutors weary.

19. Another argument is, the horrid end of the opposers of Christianity. For all the opposers and persecutors of Christians, from and before the first persecution un∣der Claudius, to the tenth under Dioclesian, and all the Emperours that signed the Edicts against Christians, came to fearful, miserable, and untimely ends, except onely Libanius the Philosopher, that was converted to Christianity by S. Basil. As Herod, eaten with lice, Judas hanged himself, 〈◊〉〈◊〉 died in exile, Sejanus had a traytors death, &c. So that one (alluding to the bad successe of persecutors) said to an Emperor, Parce nobis, si non nobis, pace tibi, si non tibi, Carthagini. Spare us, if not us, yet thy self, if not thy self, yet be good to Carthage.

20. The Devils testimony against himself may be another argument. For it is a maxime in Law, that how ill soever the witnesse be disposed, yet his testimony is to be taken, cum 〈◊〉〈◊〉 in dedecus suum, when that which he testifies is against his* 2.153 own reputation. And Zozomen hath a story, that Julian the Apostata being at Anti∣och, and desirous to know why the Oracle at Daphnes in the suburbs of that City had not given answer as formerly it had done, went thither, and having offered his sacri∣fices, the Oracle, or the Devil rather in it, answered, that he could not satisfie his ex∣pectation, till the body or tomb of Babylas the martyr were removed, so hard a mat∣ter it was for the Devil to do any thing there, where the bones and ashes of a poor Christian lay. And Tertul challengedthe Emperor Severus (who raised the fifth perse∣cution against the Christians) concerning his religion, saying, Suffer me to come into your Temple, and have conference with any of the spirits in the images there, and if I or any Christian force it not to confesse as much as the foul spirit in the Gospel con∣fest, and to come out of the image, let your religion prevail, and ours take the foil. And surely the Emperour had taken that large offer, had he not feared the event.

21. Lastly, Plotinus confesseth, as Cyprian and Origen report, that Apollonius Thy∣aneus, and other of the Heathen, attempting to raise the images of Jupiter, Mars, &c. and effected it: but they all confest, that endeavouring to raise the image of Christ, they and their spirits were forced away with confusion. This also (to close up this point) may be added: that their gods were afraid of Styx, but now we have found him before whom Styx itself, and all the powers of Hell do fear and tremble.

CHAP. XIII.

Of the two chief parties that lay claim to Christian Religion, Papists and Protestants. Their difference about interpretation of Scriptures. The Churches authority in ex∣pounding Scriptures. An additional observation out of the Authors other workes. Rules about the sense of the Scriptures. Means for finding out the true sense: other means controverted. Addition about the Churches power in matters of faith, whether infallible. Decrees of Councels, Consent of Fathers. The Pope not infallible.

ANd now having found out the true way, and being thus far entred into it, we are come where it is divided into two. For there are two sorts of Christians that lay claim to the true way, and each party pleads possession of it, each thinking the other to tread in a by-path, and to be out of the right way. We will therefore ex∣amine, which of the two are in the right.

Christian Religion, as it now stands in these parts of the World, consists of Papists and Protestants. It will not be amisse therefore, because the Papists build upon the Word of GOD as do the Protestant, to examine the main point between them in difference, which is about the interpretation of it: and to whom this interpretation belongeth properly.

Hear what the sense of this reverend Authour was in his latter years, concerning* 2.154 points that are manifest, and matters controverted, in his sermon on 1 Timothy 3. 16. page 18, 19.* 2.155

Blessed be God that among diverse other mysteries, about which there are so many mysts and clouds of controversy raised in all ages, hath yet left us some clear, and without controversy, manifest and yet great, great and yet manifest: a false conceit is crept into the mindes of men to think the points of religion that be ma∣nifest,

to be certain petty points, scarce worth the learning. It is not so. Those that are ne∣cessary he hath made plain, those that are not plain, not necessary. This were a mystery, yea a great one, (Religion hath no greater) yet manifest, and in confesso with all Christi∣ans. A way of peace there shall be whereof all parties shall agree, even in the midst of a world of controversies. That there need not such ado in complaining, if men did not delight rather to be treading mazes, then to walk in the wayes of peace; for even still such a way there is, which lieth fair enough, and would lead us sure enough to salvation, if leaving those other rough labyrinths we would be but shod with the prepa∣ration of the gospel of peace. Yea further the Apostle doth allure us, that if where∣unto we are come, and wherein we all agree, we would constantly proceed by the rule, those things wherein we be otherwise minded, even them would God reveal to us. Ephe∣sians 6. 15. that is, he makes no controversy, but controversy would cease, If conscience were made of practise of that which is out of controversy.

Phil. 3. 15.

The Papitts hold that the Scriptures are to be interpreted by one of these four wayes. 1. Either by the Fathers. 2. Or Councels. 3. Or the Church. 4. Or the Pope, whom they call the chief Father of the Church. Concerning which we do partly agree, and partly differ from them.

1. We hold that there is a certain and infallible rule, viz. the Word of God, where∣upon a man may relye, else we may begin to build, but not upon a Rock, and then our building will be subject to be overthrown and beaten down with every blast of false doctrine.

2. That the Scriptures (as Saint Peter tells us) not being of any private inter∣pretation,* 2.156 we are to beware that every man interpret it not after his own fancy, because (as the same Apostle speaks elsewhere of Saint Pauls epistles) some things* 2.157 are hard in them to be understood, which they which are unlearned and unstable may wrest, which ought not to be: but we are (as Hilary saith) referre sensum Scripturis, non auferre, to give to the Scripture its proper sence, not take it away, or devise one for it.

3. We hold, that God hath given the gift of interpretation to some (as Saint Paul affirms) and they are such to whom God (as he saith) hath revealed it by his* 2.158 Spirit; that is, a naturall man cannot interpret them aright; nor yet the vulgar or* 2.159 common sort, whom (as Saint Augustine saith) non vivacitas intelligendi, sed sim∣plicitas credendi salvos reddit, rather their simplicity in beleeving, then vivacity or quicknesse of apprehension and understanding bringeth to salvat on. And if the Eunuch a man of great place, were not able to interpret without Saint Philip, much lesse the vulgar sort. But God hath bestowed this gift upon the learned, and to those of the learned which have the guist of interpretation. The extraordinary gift of interpre∣tation, is one of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 12. which God gave at the first planting of the* 2.160 Church, with the other gifts of tongues, miracles &c. Sometimes to men un∣learned, and this was not tied to any one rank of men: but the ordinary power and gift of interpretation alwayes was and is in the Church, and the Bishops, and Pastors thereof.

4. Now forasmuch as God (according to Saint Paul) divides his gifts singulis prout vult, to every one according to his good pleasure, it were hard to restrain it to* 2.161 any one Order (as to that of Bishops) as some of the more rigid Papists would have* 2.162 it. And Stapleton (one of them) when he had done all he could to maintain his tenet, in the end was forced to confesse, that God gives these guifts extraordinary, as well to others, as to them,: as well to Amos a Herdsman, called and gifted extraordi∣narily, as to Jeremie a Priest. Yet Andradius, and others of them hold, that the inter∣pretation of Bishops assembled together, may be taken howsoever.

5. Now concerning the sense of the Scriptures. As it is well said by the Lawyers, that Apices juris non sunt jus, so is it in the Scriptures, not the letters or words, but the meaning is that which is Scripture indeed. To finde out which Aquinas gives these rules.

• 1. In matters of faith and manners, nullus sensus sumendus nisi literalis, none but the literal sense is to be taken.
• 2. In point of exhortation or instruction, uti licet sensu tropologice, uti patre∣ubique, it is lawful for us to use a figurative sense, as the fathers often did.
• 3. Albeit a man may draw sundry consequences a contrariis, 〈◊〉〈◊〉, &c. by

• contraries, similies, and the like, by the rules of Logique, yet the literal sense, can be but one, in one place.
• 4. That is to be taken for the literal sense of every place, which the construction will beare, if it lead not into an absurdity, and then it must needs be a trope.

Now seeing there must be an Interpretation, and it must be that which is literal, unlesse it draw an absurdity with it: we are now to come to the examination of this sense; and because we must never looke to stop the mouthes of sectaries and here∣ticks, but they will still finde an occasion or place to wrangle upon, we must therefore bring them to one of these two inconveniences.

• 1. Either to drive them to condemn themselves in their own hearts.* 2.163
• 2. Or because the Devil doth so much blinde the understanding of some, that they* 2.164 will not understand reason, we may argue so long with them, till their folly be made manifest to all men, as the Apostle speaks.

We are to know that as in all other Sciences, so in Divinity, the judgement of every thing is to be taken ex principiis from the principles. And concerning the prin∣ciples* 2.165 in Divinity, which are the Scriptures, S. Augustine saith, In eis que sunt aperte apposita, inveninutur omnia quae pertinent ad fidem mores{que} vivendi, in those things which are plainly set before us, we may finde all things belonging to faith and good life. And Saint Chrysostome, Manifesta sunt que sunt ad mores & fidem necessaria, &c.* 2.166 those things are apparent, which are necessary to faith and manners: and Mclchior Canus saith, that there are diverse places, of which none can give any other then the literal sense, or can wrest them, except he have a minde to wrangle. And Ireneus saith,* 2.167 that the plain places make the principles, by which all other of dubious understand∣ing must be judged.

Now the means to finde out the true sense of the Scriptures are many, but may be reduced to six.

• 1. Some means there are wherein all agree, as namely, there is, pietas & diligentia adhibenda, goodnesse and diligence must be used. And in the first place, Prayer. S. Au∣gustine saith, Oratio postulet, lectio inquirat, meditatio inveniat, contemplatio degustet & digerat, let us ask by prayer, seek by reading, finde out by meditation, tast and digest it by contemplation.
• 2. The second means is by conference of places. Saint Augustine saith, that the* 2.168 lesse plain place in Scriptures, is to be referred to that which is more plain, and the lesse in number to the more in number.
• 3. The third seemeth to be according to the counsel of the holy Ghost, Inspectu fontium, the better to discern the signification of the words to consult with the Original tongue; with the Hebrew for the Old Testament, and with the Greek for the New.
• 4. To be acquainted with the phrase of the holy Ghost, and this is to be gotten* 2.169 by the knowledge of the Dialect, Idiome or Stile of the holy Spirit, as the Apostle speaks, by use to discerne it, as the crucifying of the flesh, mortifying the concu∣piscence, &c. for sometimes the holy Ghost in Greek, sends us to the holy Ghost in Hebrew. And these three last are for understanding of words, the two next are for understanding of sentences and chapters.
• 5. The first is that which the fathers call Oculus ad scopum, to have an eye to the* 2.170 intent: as what was the intent of giving the law, in setting down such a prophecy, doing such a miracle, and the like: as Saint Paul to Timothie reasoneth from the end of the law, against those that made evil use of the law. So saith Hilary, Ex causis dicendi, habemus intelligentiam Doctorum, we finde out the meaning of the learned, by finding out the cause why a thing was spoken.
• 6. The last is that which the wise men among the Jewes say, we must look round about us, behinde and before us, that is, we must well weigh the Antecedents, and Consequents, and every Circumstance, to understand any sentence and chapters, whereof we doubt.

To these may be added those of Ireneus and Augustine, That every one of these* 2.171 rules serve not for every thing, but to diverse things, diverse wayes and means may* 2.172 be applyed for the true understanding of words and sentences in the Scripture. And therefore Stapleton committed an errour.

• 1. Because he perceiving that some of these rules were not necessary to all, con∣cluded that it was not necessary at all.
• ...

• 2. Because we attribute not the interpretation of the true sense of every place, to each one of these, but to all together, he therefore concludeth that they were not sufficient at all.

Now besides these means, and those of prayer and diligent study wherein they agree with us, they propound these four following (as is before said) and hold them infallible.

• 1. The interpretation of Scriptures by the fathers.
• 2. The exposition of them by Councils.
• 3. The practise of the Church.
• 4. The definitive sentence of the Pope.

Concerning the first and second of these in general we say, that as there may arise some doubt or scruple in some places of Scripture, so may there also in their expositi∣ons. And for the two last a question may be made, whether the Chuch they mean be a true Church, and whether the Pope may not erre in his sentence.

Again, as we unfeignedly hold and acknowledge, that some of their means are commendable, yet we say that they are not allowable, where they are evidently con∣trary to our rules or without them. And if ever they took the right course, it was by using our means, and if they erred, it was by relying wholly on theirs, and excluding ours. But take their means without or against ours, and they may erre.

As the word of God is the rule and ground of faith, so it cannot be denied but that* 2.173 the expounding and applying hereof, is in ordinary course left by Christ to the Church, to whom he hath committed the feeding and government of his Flock, for Christ com∣mands all to hear the Church; and the Prophet tells us, the Priests lips are to preserve knowledge, and they shall seek the law at his mouth. Mal. 2. and if the duty of the Church be to teach and instruct her children, no question, but it is their duty to learn of* 2.174 her, and to submit their judgements to hers: yet this makes her not infallible in her* 2.175 * 2.176 determination, but gives her this priviledge, that she ought to be heard, and beleeved,* 2.177 unlesse it appear evidently, that for some corrupt and sinister end she prevaricates from the truth. It is not possibility of erring, but actual erring which makes our faith un∣certain, for otherwise one that beholds the sun could not be certain that he sees it, for there is a possibility of error in the sense in judging an object. It is sufficient therefore to make our faith certain, if the rule be infallible, and that it be applied with moral evidence, so that the propounder do not then actually erre, though he be subject to a possibility of errour, and that after the use of moral diligence fit in so great a matter, there appears no probable cause why we should not assent, nor any reason why in prudence we should doubt; so Suarez. himself. Dsp. de fide 5 sect. 1 num 5. non requi∣ritur infallibilitas permanens in proponente, sed sufficit quod actu non erret licet errare potest. Obedience to the Churches decrees doth not necessarily infer her infalli∣bility, for then the civil magistrate, natural parents, and all superiours must be in∣fallible, because obedience is due to them by divine law, and yet we know they ought to be obeyed, unlesse the thing commanded be evidently unlawful. And therefore none ought upon probable reasons to reject the determination of the Church, or of a lawful Councel, for besides that the command from God, of hearing the Church is cleer and evident, and therefore we ought not upon reasons that are doubtful or not evident to reject her doctrine: but follow that rule tenere certum, dimittere in certum, besides this, I say, the Church and her governours have more, and more certain means of finding out the truth then any private persons have, as the prayers of the pastors, their fastings, dispu∣tations, their skill in divine things, wherein their senses are exercised, and (which fol∣lows thereupon,) a greater assistance of the spirit, and the best means (as where many learned and pious men meet from diverse parts of the world) to know what the judge∣ment of all the Churches is in the matter in question, and what hath been the received sense which from time to time hath been delivered to the Churches; now it is a received rule among the Casuists, that in things doubtful, after diligence used, one may safely and ought to acquiesce in the judgement of the major part of pious and learned men. Reginald prax. lib. 12. n. 90, 91. & l. 11. n. 25, 26. Besides this the Church is in pos∣session of her authority, and therefore ought in things doubtful to be heard, for in dubiis melior cst conditio possidentis, but if the contrary be evident, then the case is not doubtful. So Thom. &cajet. 〈◊〉〈◊〉. 〈◊〉〈◊〉. q. 104, 105. and after him all the Ca∣suists. Those that would be satisfyed in these points, may read them learnedly and

acutely handled, by Baron. late Professor at Aberdene, in his Book de objecto fidei formali, Tract. 5. In Bishop Bedels letters, Chillingworths safe way, &c. cap. 2, &c. and others.

The fundamentals of Religion which are absolutely necessary for all to know and practise, are plainly set down in Scripture, and of them there is no controversy; in matters doubtful the safest way is to submit to the judgement of the Church, yet not neglecting other means, as prayer, reading, meditation, conference, &c. especially practising what we know, fol. 7. 17. and so we are sure to be kept from all damnable errours. In all other professions, common reason teaches, if any doubt arise, to sub∣mit to the judgement of the skilful in those professions, as in Law, Physick, &c. al∣though they have no such special promises as the Church hath from Christ of being lead into all truth, and if this be not observed in the Church, it must needs prove destructive to all order, and overthrow the being of a Church, taking away that distinction which Christ hath set between pastor and people, when all shall presume to interpret, and to be as wise as their teachers, as we see now by woful experience. We submit to the judges in point of law, yet no man thinks them therefore infallible, and so may and ought we to submit to our Bishops and Pastors in point of Religion, so as not to oppose their deter∣minations, but reverently to receive what they deliver, when the contrary shall not evidently appear: I say evidently, for in doubtful things if their judgement may not turn the scale, when it hangs in aequilibrio, either there is some fault in the beam, or their authority is very light. And therefore external obedience is required at least, so as not to oppose publikely in things we assent nor to. This agrees with what our learned Au∣thour hath left in his other works, composed in his riper years, when his judgement was fully setled, by which this and what else he delivered in his younger time ought to be expounded and corrected. In his sermon on Matthew 6. 17. p. 223. he tells us,

that no man hath God to be his Father, that hath not the Church to be his Mother, and that once and twice order is taken in the Proverbs, as to keep to the precepts of our father, so not to set light by the laws of our mother, Proverbs 1. 8. & 17. 25. Ira patris & dolor matris are together in one verse, he that grieves her, angers him, and he cannot but grieve her that little sets by her wholsom orders — but now she erres, or at least is said to erre at every bodies pleasure. &c.

Now come to the particulars.

1. For the fathers, It is a vain speculation, to beleeve that the fathers concurre [ 1] all in one exposition of all places of Scripture. And if we must take them where they all agree, we shal finde many places which they do not expound alike, yet, where they all agree, as in articles of faith and matters fundamental, wherein we finde a joynt harmony, their exposition ought to be received, for therein they deliver the sence of the whole Catholick Church derived from the Apostles, which in such points is by Christs promise free from errour, otherwise Christ might have no Church.

2. In their expositions, they did not usually keep the literal sense, except in point of controversies which fell in their times: for in their Homilies they followed the tropological or figurative sense, drawing from thence diverse necessary doctrins, and applications necessary and tending to good life and manners. So saith S. August. contra Julian. that in controversies which fell not in their times they spake more carelessely.

3. Again, Basile saith of Dionysius a Father, that he spake many things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 2.178 disputationis gratia by way of disputation, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 definitive positively against against the Heretiques of his time: and therefore in many things the fathers must be taken to have spoken per modum contradicendi, non docendi, by way of contra∣diction, and not positively.

4. Cardinal Cajetan affirmed in the Councel of Trent, that if he knew a true and sound exposition upon any place of Scripture, not vsed by the fathers, he would hold, and maintain it contra torrentem omnium Doctorum & Episcoporum against the current of all Doctors and bishops. And Andrad. saith as much, and all of them vse to deny the fathers in their schools. And now in regard that the fathers often dissent, they lean to that which the greatest part of the fathers say.

5. There was a controversy between Saint Augustine and Saint Jerome, whether* 2.179 Saint Pauls reproof of Saint Peter were real or not? Jerome maintaining that Saint* 2.180 Paul did it onely pro forma formally, and Augustine that he did it simply, and from

his heart. And though Jerome quoted the opinions of divers fathers to strengthen his, yet Augustine would not alter, holding this among other rules, that we are not to regard quis, but quid, not who, but what any man speaketh. And Jerome him∣self in his own exposition of the Psalms, saith, that he had delivered diverse thing, contrary to the tenet of those times: that is, in matters praeterfundamental, wherein liberty of dissenting may be indulged.

6. Lastly, the Papists themselves reject the exposition of many of the Fathers* 2.181 upon this text, [Tu es Petrus, &c. Thou art Peter and upon this rock I will build my Church.] many of the Fathers holding, that it was meant of Saint Peters faith, not his person. As also they leave all the rest of the Fathers, and adhere to Saint Aug. onely in the division of the commandments: for the current of the Fathers divide them as we do, but they following Saint Augustine make but one Commandment of the first two, and divide the last into two: but these were not matters of faith. But S. Augustine was carried away in this, by a conceit of having but three command∣ments in the first Table in reference to the Trinity, as may be seen in his division of the Decalogue.

For the Councils which are divided into Action or Agitation of a point, and Canon. [ 2]

1. In the Action commonly is such errour, that they are forced to lay all upon the Canon, and say, that it matters not much what the premises be, so the Conclusion be good.

2. And for the Canon, we may finde in some Councils, that the Canons of one are flat and direct against another, as in the case of marriages of Priests, some for them, some against them. We see the two Councils of Constance and Basile, both 〈◊〉〈◊〉, and both confirmed, one by Pope Martin the fifth, and the other by Eugeni∣us the fourth. The Bulls of which (though the Canons agree) be opposite to each other. The one holding, Concilium posse errare, non Papam, that the Council may, but the Pope cannot erre: the other, Papam errare posse, non Concilium, that the Pope may erre, but the Council cannot. And the Canon of the Council of Ferrara holding against that of the Council of Florence, one, that the Pope is above the Council, and the other that the Council is above the Pope. All this shewes, that Councils are not simply infallible, but may erre, now where it is evident that they erre, being drawn into parties and factions, by corrupt interests, none is bound to beleeve their determinations, but where there is no such evidence they ought to be obeyed, as those authorised by Christ to direct and guide us in matters of salvation, and even when we are not bound to believe their decisions, yet for the peace of the Church their decrees tye us to external obedience, that is, not to oppose them, if there be no fundamental errour.

For the Church and the practise thereof. This is as uncertain as the other. For the [ 3] Churches of the East and West agree not in diverse points, and among other, in the case of the Popes supremcay, the Eastern Church totally opposing it. And if we urge the practise of the Church, it will be found, that at some time most of the Bishops* 2.182 were Arrians. So that in this there's both ambiguity and peril. And Basile saith, that in the case of Baptism, the Children at the first were dipped but once, and afterwards* 2.183 thrice, and we know at this day, they are but once dipped.* 2.184

It is true, these shew that the Church is not simply infallible, especially in such points* 2.185 as these, which touch not any fundamental article, and that particular Churches may differ in some lesser points, and yet maintain the same faith, and keep the unity of the Spirit in the bond of peace: but all this hinders not, but that the Church is the ordinary interpreter of Scripture to her children, and that they ought to submit to her because she is accountable to God for them, Heb. 13. 17. and that none ought to reject her doctrine upon probable or doubtful reasons, but upon such as are evident, that is, such as not onely seem evident to them, for every contradicting spirit will affirm the most doubtful things to be evident to him, but such as to other pious and learned men not interested seem evi∣dent. Reginald. l. 17. c. ult. n. 234. This seems to have been the judgement of this learned Prelate in his latter thoughts. As serm. on Act. 2. 42. p. 27. where he hath these words, fit to be written in letters of gold.

The ancient fathers thought it meet, that they that took upon them to interpret the Apostles doctrine, should put in sureties, that their senses they gave were no other, then the Church in former time hath acknowledged. It is true, the Apost. spake from the spirit, and every exposition of theirs was an oracle, but that was their peculiar priviledge, but all others after them, are not to utter their own fancies;

and to desire to be beleeved upon their bare word, but onely on condition, that the sense they now give be not a feigned sense, but such an one as hath been before given by our Fathers, and fore-runners in the Christian faith. Say I this of my self (Saith the Apostle) saith not the Law so too, give I this sense of mine own head, hath not Christs Church heretofore given the like: which one course, if it were strictly held, would rid our Church of many fond imaginations, which now are stamped daily, because every man upon his own single bond is trusted to deliver the meaning of any Scripture, which is many times nought else but his own imagination. This is the disease of our age.

Thus he.

The last way they prescribe is that of the Popes. And that they may erre in [ 4] their interpretation may appear in that many of them were not sound in the faith. Saint Jerome saith that Damasus Pope, did consent ad subscriptionem hereseos to the subscription of heresy: and Ambrose reporteth that Liberius the Pope, though for a while he was orthodox, and for not subscribing to the condemnation of Athana∣sius he was banished into Thrace, but shortly after he became an Arrian, and at one of their Councels subscribed to heresy. Honorius the first, after his death was ac∣cursed and condemned, in the thirteenth Action of the sixth general Council of Constantinople, held anno 680. under Constantinus Pogonatus the Emperour, quia impia dogmata confirmavit, for confirming wicked opinions: which were those of the Monothelites. But to shift off these things, they have nothing to say, but that the Councils were corrupt, and not onely they but the writings of Beda shall be corrupt. So that we see that none of these rules severally are infallible, Let us see them a little together.

In the administration of the Sacrament of the Lords supper to infants, we may see they fail: for S. Paul saith, Let a man examine himself, and so eat, &c. which a Childe* 2.186 cannot do, And in this and other things wherein they fail, they are forced to say, We beleeve not the Fathers, because they say it, but because they say it according to rules. And if they beleeve it in respect of the person that speaketh, not the quid, the reality of the thing, they erre much, though Stapleton say, that the interpretation of a Bishop, though unlearned, is to be prefer'd before that of a learned Divine, be∣cause of his office and authority. Andradius yet saith, The Fathers are to be be∣leeved, not in whatsoever they say, but in whatsoever they say according to their rules: and so say we.

And thus much for the Preface.

CHAP. XIIII.

Christian Religion divided into the Law and the Gospel. Additions about the use of the Law. That the Law of Christ is part of the second Covenant, &c. The judgement of the Authour out of his other Books. That the Gospel is Lex Christi. The Law hand∣led first. Reasons for this order. What the Law teacheth: and what the Gospel.

Summa Religionis.

IN the next place, we are to treat of the Summe of Christian Religion it self in it self. And this according to the ancient division consists of

• 1. The Law.
• 2. The Gospel.

The Law, that is, the moral Law, as it is explicated and enlarged by Christ, is a part* 2.187 of the condition of the second covenant, and therefore an essential part of the Gospel, which consists not barely of promises, but of precepts too, and those more high and per∣fect then any before Christ, and therefore is the Gospel in the Scripture often called the Law of Christ, and so usually stiled inall antiquity. The moral Law, as it shews men their sins, and so convinces them of the necessity of Christ, so the knowledge of it may be needful before the Doctrine of faith: but as it is the rule of Christian obedience, and a condition of the second covenant, which is the most proper consideration of it, so it ought to follow the doctrine of faith, and so it doth in the most authentick Catechism of this Church, viz. that in the common prayer Book. It is true that, Luther and after him many Protestant Divines in their heat against the Church of Rome about the matter of justification, seem to make the Gospel a Doctrine consisting meerly of

promises, and to say that Christ gave no Law, but onely explicated and vindicated the Law from the false glosses of the Scribes and Pharisees, in Matth. 5. 6. and 7. as if the moral Law were no part of the Gospel, or what Saint Paul speaks of the Law of Moses, and the works of that Law were to be extended to the Laws of Christ also, and the works of the Gospel, and that the onely or chief use of the Law now, is to bring men to Christ, from which and other the like principles unawares by them laid, and by the vulgus of our Divines swallowed without examination, the Antinomians, Libertines, Familists, and other Sectaries have by necessary consequence drawn those damnable Doctrines, which these Divines little dreamt of, or if they had considered, I suppose they would have revised these principles and retracted them, or else have spoken more warily then they have done. The truth is, that in that sermon on the mount Christ de∣livers the new Law or Law of the Gospel, wherein the substance of Christian religion, and the way to salvation is contained, and that he doth not therein onely barely expound the Decalogue given by Moses, but as a Legislator delivers his Law to be observed by all that beleeve on him according to the tenure of the second Covenant, was the constant opinion of all the Fathers, and of the whole Church, as among others is fully proved by the incomparable H. Grotius both in his comments on Matth. 5. and in his book de 〈◊〉〈◊〉 belli & pacis, l. 1. c. 2. n. 6. and if any desire a list of names, and testimonies of Fathers, and ancient writers to that purpose, they may read them in a tract written by a learned and judicious Divine D^r Hamond, in the passages between him and M^r Cheynel p. 129, 130 &c. And that this learned Prelate was of the same minde, is evident in his other works perfected by himself, especially in his sermon on Psalm 2. 7. p. 16, 17. where among other things we read thus.

The very Gospel hath her Law, a Law Evangelical there is, which Christ preached: and as he did, so must we do the like. It is not with∣out danger to let any such conceit take head, as though Christian Religion had no Law∣points in it, consisted onely of pure narratives: beleeve them, and all is well. And true it is, that such points there be, but they are not all, there is a law besides, and it hath precepts, and they are to be preached, learned, and as a Law to be obeyed by all. Look but unto the grand commission (by which we all preach) which Christ gave at his going out of the world. Go, saith he, preach the Gospel to all nations, teaching them to observe the things which I have commanded you: lo, here is commanding, and here is observing: so the Gospel consists not onely of certain Articles to be beleeved, but of certain commandments also, and they are to be observed. Now I know not how, we are clean fallen from the tearm Law, that we are even fallen out with it, the name of Law we look strangely at, we shun it in our common talk, to this it is come, when men seek to live as they list. We have Gospel'd it so long, that the Christian Law is clean gone from us: and I shall tel you what is come by drowning this tearm, Law, Religion is even come to be counted res precaria, no Law, no no, but a matter of mere entreaty, general perswasion, &c. The reverend regard, the legal vigour, the power, the penalties of it are not set by. The rules, no reckoning made of them as of: Law writs, none but onely as of Physick bills, if you like them, you may use them, if not, lay them by, and this comes by drowning the tearm, Law. If the name once be lost, the thing it self will not long stay. And after. Christian Religion was in the very best times called Christiana Lex, the Christian Law, and the Bishops Christia∣nae Legis Episcopi, Bishops of the Christian Law, and all the ancient fathers liked the tearm well, and took it upon them. To conclude, Gospel it how we will, if the Go∣spel hath not the Legalia of it, acknowledged, allowed, and preserved to it, if once it loose the force and vigour of a Law, its a signe it declines, it growes weak and unprofitable, and that is a signe it will not long last, we must go look our salvation by some other way, &c.

Thus we see how he contradiets the popular errours of these times about Law, and Gospel, and therefore it cannot be conceived that his discourse here tends to the nourishing of such dangerous and novel opinions as our solifidians do now cry up.

If we have the summe of these two we may assure our selves, that we have as much as is needful for our salvation: and the summe of them both are necessary prin∣ciples. The Evangelist hath them both in one verse. The Law was given by Moses,* 2.188 but Grace and truth came by Jesus Christ. Seeing then that these are the two parts, we are to consider in the first place, which of them is first to be handled. We say we must speak first of the Law.

1. First because the Law and the Gospel are nothing else, but two Covenants which God made with mankinde, and in that respect are called the Old and New Te∣staments, considering them not as they are in the Books (for so in the old Testament; there is the Gospel also, the Law being as S. Aug. saith, Evangelium absconditum, and the Gospel Lex revelata the Law revealed: the Gospel the new law, and the Law the old Gospel) but as they be Covenants. Now taking them as Legacies in a will, there are in a Testament two parties necessarily required. 1. The Testator or Legator. 2. The Legatee, or the party to whom the Legacy is bequeathed. So in each Covenant, both of Law and Gospel, there were two parties. The first be∣tween God and Adam; the Covenant on Gods part, was to give to Adam, paradise, felicity: and on Adams part to return to God perfect obedience.

This did Adam receive power and strength to perform, but he abusing this power, and opposing it against God, justly incurred the forfeiture of his felicity, and the penaltie of morte morieris, death and misery, opposite to Paradise, from which the strength given to him by God might have preserved him. Now this Covenant being broken and made void, it pleased God in his mercy (not regarding this forfeiture) to make a new Covenant, the Covenant of faith in which there were two bonds: one between God and Christ, and another betwixt Christ and us: on Gods side fe∣licity, on Christs part satisfaction to God for us, on our side faith unfeigned, with new obedience, but this not by our own strength, but by the power of Christ, and his Spirit. For as man fell, and by his fall lost all that he had, so, if he would recover that which was lost, he must make satisfaction for it: but this he could not now do, and therefore Christ undertook it for him, suffered for him, and removed the penal∣ty, satisfyed the forfeiture, and thereby restored to man all that he had lost.

Now Christ had a double title to heaven, one of inheritance, and the other of pur∣chase; the right of inheritance he had by nature, in that he was the Son of God, which he claimeth to himself, the other he giveth to them that lay hold on him side viva, non ficta, by a lively and unfeigned faith; and therefore this is called the Covenant of faith, which we have not by our own strength, but in Christo, by the power of Christ.

And the reason of this second covenant was, that now Adam having lost his own strength by breach of the first, all power and strength should be now from God in Christ, and all the glory be given to him. For if Adam had stood by his own strength in the fist, howsoever God should have had most glory, yet Adam should have had some part thereof for using his strength well, and not abusing it when he might; but kept his standing: but that God might have all the glory, he suffered the first Covenant to be broken, and permitted man to fall, for which fall he was to make satisfaction, which he could not do but by Christ, nor perform new obedience, but by the grace of God preventing us, and making us of unwilling, willing, and of unable, able, to do things in that measure, that God will require at our hands.

So that the first Covenant (the Law) was weak and imperfect, standing upon a promise in figure, and a curse without figure; a curse indeed: but the promise be∣ing performed in Christ, and the curse abrogated by his death, then came those per∣fect things, and imperfecta abiere, the things which were imperfect were done away,* 2.189 as the A postle speaks.

The first covenant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is said to be given by Moses, yet was it not received by us, we had not the hearts to take it, till the coming of Christ: but in the Gospel it was not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 given, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 brought to passe and fulfilled per Christum by Christ.

And we must observe withall, that the moral Law it self is not changed, but the ceremonies onely taken away by Christs truth, and the curse thereof by Grace: so that the bond of the keeping the Law, is not cancelled by Christs coming, but* 2.190 remaineth in force still, and is to be performed as he himself testifieth. Think not that* 2.191 I am come to destroy the Law, but to fulfil it. Christ came not to repeal his fathers statutes, when he spake his last words to the Disciples, Teaching them to observe all things whatsoever I have commanded. Now these things standing thus, and the Law being first in time and order (for we begin with the imperfect) that is first to be taught.

〈◊〉〈◊〉. Another argument of this Order is, That humiliation is first by the Law, and the course of teaching, is first by humbling men by the Law, in letting them see what they are, which hath beene the order vsed from the beginning of the world. It was the course of Gods own proceeding upon the violation of the first Covenant, for after Adam had transgressed, and remained till evening in expectance and fear* 2.192 of punishment for breach of the Law, and therefore had hid himself; then first began the Law to passe upon him, by way of judicial proceeding. First he is called forth. [ 11] Vbies where art thou? and then examined, Edisti hast thou eaten? and upon [ 12] his confession of the fact, sentence of death passed upon him. Jgitur, Because thou [ 14] hast done this &c. But yet presently after came the Gospel, the promise of Christ. So God came first with his vbies? and that is the Law, and after came Semen 〈◊〉〈◊〉 [ 15] the seed of the woman, which is the Gospel. And God likewise took the same order after the floud, when he taught Abraham, Ambula coram me & 〈◊〉〈◊〉 integer,* 2.193 walke before me, and be thou perfect, which is the onely end and scope of the Law, so that the Law was first given to him, an〈◊〉〈◊〉 then was he instructed in the Gospel,* 2.194 In semine tuo benedicentur omnes netiones terra, In thy seed shall all the nations of the earth be blessed.

And this was the way that Moses taught the people. Take the Book of Deu∣teronomy, which is the iteration of the Law, after the three first chapters, in the fourth* 2.195 he begins to teach the Sum of the Law, Therefore shalt thou keep &c. till the 18. Chapter, and there he tells them the Gospel, That God would raise up a Prophet* 2.196 from the midst of them, like unto him, &c. Which Saint Stephen applied to Christ. This was also the Course of the Prophets. Esay in his first 40 Chapters, (though* 2.197 in grosse there be some promises of the Gospel intermingled) yet the scope and beginning of it is to teach the whole sum of the Law, and the rest is the sum of the Gospel. But more plainly in his first Chapter, from the beginning to the 18. verse, theres a bitter invective, and denunciation of the Curse of the Law; but from* 2.198 thence to the end of the Chapter is the promise of the Gospel. Come then &c. If your sins were as red as scarlet &c. And the first psalm is nothing but a recapitulation of [ 18] the Law, with the promises and Curses thereunto annexed, and the second Psalm, a prophecy of the coming of Christ, and of the Gospel. So Saint John the Baptist* 2.199 beginneth with the Law, and tels them of the axe laid to the root of the tree, and in [ 10] the next verse ends with the Gospel, Ego baptzio vos, I baptize you. [ 11]

And its Christs own order too (who was the great prophet of the New 〈◊〉〈◊〉,* 2.200 and whose method ought to be our Jnstruction) He that humbleth himself shall be exalted, first Humiliation, and then exaltation; now theres no humbling but by the Law, and therefore it is called Humiliator, the humbler.

It was also the practize of Saint Paul in his Epistle to the Romans, (which is held to contain the sum of Christian Religion) after his proemium, in the 17 first verses from the 18 of the first Chapter to the 21 verse of the 3. Chapter, he speaks all of the Law, all under sinne, Jews and Gentiles, and unregenerate and regenerate, and at last includes himself in the number: but after, he delivers the sum of the Gospel, shewing in what Covenant we must looke to be saved. And this Epistle the learned will have to be our warrant for this practize.

And such was the form of instructing in the primitive Church taking pattern from Saint Paul. First Repentance from dead works, which includes the Law, and then* 2.201 faith in Christ, which shews the Gospel. So that this must be our Order, The Law first, and then the Gospel. So much for the Order.

Now the Law containeth three things. [ 1]

• 1. Praeceptum, that which is required of us; fac hoc & vives doe this and thou* 2.202 shalt live.* 2.203
• 2. Transgressionem praecepti & delictum, which shews us how farre we are from the duty that is required of us by the precept; Delicta quis intelligit?
• 3. Paenam 〈◊〉〈◊〉, the punishment we must look for and expect for the* 2.204 breach of the precept by our sins, Morte morieris, thou shalt die.

And the Gospel also teacheth three things. [ 2]

• 1. Liberationem, how we are delivered from the Curse of the Law, 〈◊〉〈◊〉 agnus Dei* 2.205 Behold the lamb of God that taketh away the sins of the world.
• 2. Certitudinem, how we may be assured that this deliverance pertains to us, to* 2.206 make our calling sure by good works.
• ...

• 3 〈◊〉〈◊〉. according to King Davids, Quid retribuam? what shall I render to the Lord? what we are to perform, new, and true obedience, not that secundum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 summum, jus, but secundum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that which is accepted of in Christ, the neglect or none performance whereof makes a forfeiture of what God hath gi∣ven or promised. So that our new obedience is not onely to look back as an act of gratitude for benefits received, but also (and that cheifly) forward, as a condition to which is annexed by Gods free grace in the Gospel, the promise of eternal life. Matth. 5. 20. and 7. 21. Ro. 8. 13. Gal. 5. 21. 2 Pet. 2. 20. 21. 2 John 8.

CHAP XV.

In the law foure things frist, the work to be done. The 〈◊〉〈◊〉, the Pandects of moral laws. The laws moral known before Moses, written in mens hearts, proved in particular. In every law there is evill to be avoided, and good to be done, both must concur. S. Pauls Three rules, of piè, juste, sobriè. Saint Aug. his three rules, 〈◊〉〈◊〉 contrary to three rules of corrupt nature, secondly the mahner of doing, requires first, Totos, secondly, totum, thirdly, toto tempore. Thirdly, the reward Fourthly the punishment.

The Law.

VVE learned in the general Preface, that we are to depend onely upon Gods provid〈◊〉〈◊〉, and so we are to conceive of him as a mighty prince and king, for so he is stiled in the Apocalyps. Rev. 19. 16. Who as he hath a Reward for us, so he hath his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his worke house, his place of probation and 〈◊〉〈◊〉 for us, which house is the world and that being in his work-house we have our agenda, work to be done. And the Law, as the Rabbins call it, is Therash magnashoth, Doctrina agendo∣rum, the things we must do are contained in it. And as there be four things in all good Laws in the world; so are there in this, which is Lex Creatoris Mundi the Law of the worlds Creator.

• 1. Opus. The work prescribed to be done. This ye shall doe.
• 2. Modus. The manner how it must be done. Thus ye shall doe it.
• 3. Praemium The Reward for it being done. In palatio, in Heaven.
• 4. Poena the punishment for it being not done. In Carcere, in hell.* 2.207

1 Opus. The action or work. The Decalogue is as it were the Pandects, a Book of all the Offices, works and dutyes which God requireth at mans hand, and the Lawyers Pandects are nothing else but Comments upon these: these are the true Ethica Christiana, Christian moral duties, transcending all other whatsoever. And in this respect are they of the Church of Rome to be commended, who though they teach their youth other Arts, yet teach them no other Ethicks then these: Logique and Physiques and Metaphysiques they learn them, but for Ethicks they refer them especially, as the reformed Churches have done, to these of the Decalogue, which indeed is the true Regula morum, the just square of all our actions, for they ought not to be shorter nor longer then this.

But because the Law is said to be given by Moses, there may arise a doubt from* 2.208 hence, that seeing the Law was not given till aboue 2000 years after the Creation, and that the world was so long without a Law, why may not we live without a Law now, aswell they did before Moses.

Our answer is. That they lived not before Moses, without the Law. They had* 2.209 many parts of the Law, some of the Ceremonial Law, by special Revelation from God, and all the moral Law written in their hearts, they had the knowledge of beasts cleane and uncleane, of sacrificing, of praying or calling upon God: of the younger Childrens subjection to the elder. Abraham had the Law of Circumcision: he and 〈◊〉〈◊〉 paid Tithes; and many other Laws they had before Moses wrote them. And as Saint Paul saith, The Gentiles (both before and after) doing by nature the things contained in the Law, these haveing not the Law, were a Law unto themselves:* 2.210 what to doe? not what they listed, but the work of the Law, written in their hearts, instead of Tables of stone.

That is, the effect of the Law, which is equivalent to the Law it self, which he

proveth thus, because their conscience bare witnesse, and their thoughts reflected on their actions, accused or excused themselves in what they did.* 2.211

And therefore S. Augustine saith, that every man had this law in his heart, which is to be understood after the fall, for before that, all was perfectum, perfect. Mali multa recte laudant, multa recte reprehendunt, quibus autem regulis faciunt hoc? ubi eas vident? unde illud habent? quod homines sic vivere debeant, cum ipsi non sic vivant, sunt regulae justae, mentes eorum injustae, regulae immutabiles, mentes eorum mutabiles, vel hoc argumento, &c. Evil men commend many things truly, and reprove many things as justly: but by what rules do they so? whence have they it, that men ought to live so, seeing they live not so themselves? why, these rules are right and good, though their minds be not so, the rules are unchangeable, though their mindes be mu∣table,* 2.212 &c. Yea, he concludes, that they finde them in libro lucis, in the book of light and truth, howsoever they are blinde, (and as S. John, the light shone in darknesse, and the darknesse comprehended it not) which truth being in God, as a seal, makes the same impression in the minde of man, yet keeps it self whole, and where this print or im∣pression is fet, it can never be wiped out. And thus we see, that all men ever had, and have the effect of the Law in them.

And this we will prove from the performing the duties required in the law before it was given, this may appear before the written law in all the ten Commandements.

• 1. For the first Commandement. Though it be not very plain, that Terah with* 2.213 Abraham, Lot and Sarah departed out of Vr of the Chaldees into Canaan, because of the idolatry of the inhabitants, yet soon after there is a very plain place for it. Jacob* 2.214 commanded his houshold to put away their strange gods.
• 2. For the second. Jacob buried the idols under an Oak, and in that Rachel hid the* 2.215 images under the Camels litter in a godly zeal, as some think.* 2.216
• 3. For the third. Abraham caused his Steward to put his hand under his thigh,* 2.217 and swear by the Lord of Heaven and Earth, that he should not take a wife for his son* 2.218 of the daughters of the Canaanites. And we may see a solemn oath taken between Jacob and Laban.* 2.219
• 4. For the fourth. We may see the observation of it plainer before the giving of* 2.220 the Law, in Exodus, in speech about gathering a double portion of Manna of the Sab∣baths Eve.
• 5. For the fifth. we may finde in one place, how Esau cryed for his fathers* 2.221 blessing: and in another, how he stood in awe of his father, though he were* 2.222 otherwise prophane, for he would not kill his brother Jacob, while his father was alive.
• 6. For the sixth. we see a plain precept. Whosoever sheddeth mans blood, by* 2.223 〈◊〉〈◊〉 shall his blood be shed.
• 7. For the seventh. Judah would have burned Thamar for playing the whore.* 2.224 and Shechem was slain for ravishing Dinah, and the whole city spoiled by her brethren.* 2.225 For their answer to their father Jacob was, should he deale with our sister as with a harlot?
• 8. For the eighth. The putting of Josephs cup into the mouth of the sack was* 2.226 enough (though among the Egyptians) to clap his brethren in prison, and God forbid (〈◊〉〈◊〉 they) we should doe this: that is, steale.
• 9. For the ninth. Because Judah had promised to send a kid, he performed it, though* 2.227 (as he thought) to a harlot.* 2.228
• 10. For the tenth. There was no act, nor purpose of heart in Abimelech against Sara, as appeareth, yet the sinne of concupiscence was punished in him, by God: Be∣hold* 2.229 thou art buta dead man, because of the woman which thou hast taken. Not∣withstanding Abimilech had not yet come neer her. So Pharaoh was plagued for her,* 2.230 in the same case.

By this we see, that there was a Law before the written Law.

The summe of the Law is this: Ambula mecum, walk with me, or before me, and* 2.231 the means to do this, is Love. Can two walk together (saith the Prophet) and not be agreed? if they love they will not part. So that love must be the ground, and to* 2.232 love Christ is to keep his Commandements. Now there is no Love but between* 2.233 likes, so that we must be integrl perfect,, both in body and soule, not outwardly a∣lone, but inwardly too.

The Law consists in two Duties. 1 In avoiding or not doing Evill. 2 Jn doing that which is good. Both put together by the Prophet. Cease to do evill, learn* 2.234 to do good. And by the Psalmist. Eschew evil, and do good.* 2.235

The sinne against the first of these, is called Peecatum Commissionis, sinne of commi∣ssion,* 2.236 and the sinne against the second is called Peccatum Omissionis, sinne of o∣mission. In regard of the first, we are called 〈◊〉〈◊〉 Dei, Gods souldiers against his e∣nemies, Sine and Satan, and therefore are we said to be the Church Militant. In re∣spect of the second, we are stiled Operarii Dei, Gods labourers. In regard of the first, we are called innocentes, guiltlesse, And of the latter, Boni et justi, good and 〈◊〉〈◊〉, or viri bororum Operum, men of good works.

But in any good work, these two 〈◊〉〈◊〉 go together. For the Jews were very ob∣servant* 2.237 in offering Sacrifices to God: but because they burned in Lust, and every one neighed after his neighbours wife, their sacrifices were not accepted: and it was* 2.238 in this respect that God to'd them, he was full of their Libamina, their sacrifices. On the other side, be we never so innocent, yet if we doe not to our power pascere & vestire, feed, and cloth, do good works, we sinne et 〈◊〉〈◊〉 bonum sit non secisse malum, tamen malum est 〈◊〉〈◊〉 fecisse bonum, as it is good not to do evil, so is it evil not to do good. For in keeping of the Law facere & abstinere must concur. Yet if we could keep the second, we should not so greatly offend in the first.

Saint Paul in his directions to Titus giveth these rules, that as we must deny un∣godlinesse* 2.239 (theres the abstinere) so we must facere too, live soberly, justly and Godly; that is, 1. Pie, Godly, towards God. 2. juste, justly, towards our neighbours. 3. So∣brie, soberly towards our selves. And for these three Saint Augustine hath three rules, or natural principles.

• 1. Deterius subiiciendum prestantiori, quod commune habes cum Angelis, subde Deo: Let man subject himself to God: and his Angel-like reason to God his best di∣rector. This is pie.
• 2 Quod commune habes cum brutis, hoc subde rationi, Let mens faculties common to them and brute beasts, submit to reason. And this is to live sobrie.
• 3. Fac quod vis pati let every man do, as he would be done by. And this is juste.

And the corruption of these is by three contrary rules.

• 1. The first; as the Satan said to Eve. Dii eritis ye shall be as Gods. Be not* 2.240 * 2.241 subject.
• 2. The second, as the Tempter said to the sons of men. videte & nubite, quod libet licet, voluntas lex esto, see and marry, do what liketh you, Let your will stand for a Law.
• 3. The third. Machiavels principle. Quod potes fac, bonum prestantioris, bonum communitatis. Do what you can, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 quod potes: that you can do is lawful. So much of the first thing in the Law. The Action or work.

2. The second thing required in every law, and so in this, is the manner, how it* 2.242 must be done, which by learned men is much dilated. We will reduce them all to three things. We are to do it, 1. Toti. 2. Totum. 3. Toto tempore, or Semper.

• 1. Toti. as Jacob said to Rachel, you know that with all my power I have served* 2.243 your father: and no doubt but he would yeeld as much service to God as he did to Man.* 2.244
• 2. Totum. with our whole souls and bodies we must endeavour to keep the whole* 2.245 Law, not as Naaman did, keep it by halfes: but as Noah, who did all that the Lord* 2.246 commanded him about the Ark.
• 3. Toto tempore, not for a time onely, but all the dayes of our life. Noah was 〈◊〉〈◊〉* 2.247 tempore justus, righteous all his life: and Abraham was juvenis & senex idem, the same man in his age that he was in his youth.

Now for the Reward or Punishment (which are the two other things required in* 2.248 * 2.249 a law) it stands thus. That if a man break one part of the law, the commanding part,* 2.250 it is impossible that he should escape the other part, the sanction, which bindes over* 2.251 to punishment. Therefore God hath taken order, that though men can over-reach the law in one part (that is, in contemning it) yet on the other part, punishment shall over-reach them. So saith S. Augustine, Aut faciendum, aut patiendum quod debemus, we must either do what we should, or suffer what is due. And this was known, be∣fore the giving of the law. That God was righteous and the people wicked. It was

the confession of a wicked Egyptian King. And both reward and punishment were* 2.252 set before Cain. If thou do well, shalt thou not be accepted? And if thou doest not* 2.253 well, sin lyeth at the door. Like a savage Bear, or Mastiffe-dog, or a Blood-hound. So long as thou keepest within doors, that is (as the Fathers expound it) as long as thou livest, thou mayest happily escape punishment for thy sin, but whensoever thou goest out of the doors, out of this life, then vae tibi, he will flye upon thee, then this Blood-hound will never lose the sent, till he have brought thee to perdition and destruction

More directly: for the Reward, its to them that doe well. 1. For temporal* 2.254 benefits in this life: Because Joseph feared God, the Lord made all things prosper un∣der his hand. 2. And secondly, for eternal benefits, felicity after this life. Enoch was* 2.255 〈◊〉〈◊〉 to everlasting life, because he walked with God.

For punishment, tis to them that do evil. First, temporal punishment in this life, as we see in the case of Adam, Eve, Cain, and Josephs brethren: but especially in* 2.256 Pharaoh, which made him cry out as we heard before, Justus est Dominus, &c. The Lord is righteous, and I and my people are wicked. It was his sin drew those temporal plagues upon him. 2. And secondly, eternal punishment in the life to come. So we read of the Spirits in prison for being disobedient in the dayes* 2.257 of Noah, who preached repentance to them: so that they were condemned for trans∣gressing the law of God preached by Noah.

CHAP. XVI.

That the moral Law of God written by Moses, was known to the Heathen. 1. The act or work was known to them, as it is proved in every precept of the 〈◊〉〈◊〉, yet their light more dimme in the 1. 2. 4. 10. S. Pauls three rules of Pie, so∣brie, juste, known to them. 2. They knew the manner of performance, Toti, To∣tum, Semper. 3. They knew the rewards and punishments.

AND thus we see, that Gods written Law, which is Natures Law, hath all those conditions that any Law should have. For this Law, which was before Moses, was nothing else but Moses's Law in the hearts of men: as if a man would get a thing by heart that is not written. For what Laws then they had from GOD they kept in their hearts by tradition.

But now peradventure they will say, that these Laws and the four Rules, appear onely in the Scripture, and were observed by the Jewes and those mentioned in the Scripture onely, but other Heathen took no notice of them, nor used them by the light of Nature, and therefore think themselves not bound to them, but are at liberty to use, or not use them.

To this we say, that by the writings of the Heathen themselves it appears that they had these rules written in their hearts, and received many of them, the son from the fathers ascending even to Noahs sons, Sem, Ham, and Japhet, though in some of the Commandements it may not seem so plain as in the rest, for in every Comman∣dement they introduced some corruptions of their own heads, and declined diversly from Gods Law.

First, for six of the Commandements it is manifest, as the 3. 5. 6. 7. 8 9. the more* 2.258 obscure are the 1. 2. 4. 10.

3. For the third Commandement. It was a law among the Egyptians, Perjuri poe∣na capitali plectentur, let the perjured be punished with death, as Diodorus Siculus reporteth. And it was the law of Rome in the 12 Tables 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, swear not* 2.259 rashly. And Sophocles saith, that when an oath is taken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the soul* 2.260 will be more cautions to sin against God and to injure man.

5. For the fifth, Homer saith of one that had a misfortune, that it came quia pa∣rentes non honoravit, because he honoured not his parents, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; he would not render the duty of a childe to his father, therefore his dayes were not prolonged: and another saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, live well and nourish thy parents in their age. And Menander saith, that he which honoured his parents, shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, live long and happily. And for superiours, Cha∣rondas (said in his laws) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the neglect of our aged pa∣rents is extremity of wrong.

6. For the sixth, there is no question, every Nation held it as a Canon of their Law, Homicida quod fecit, expectet, Let a murtherer expect losse of life, as he de∣prived another of it: and therefore they all punished murtherers with losse of life.

7. For the seventh, it was the saying of Licurgus, Fuge nomen Moechi, si mortem fugies, Avoid adultery, so shalt thou avoid untimely death: and Stephanus out of Nicostratus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that will live in this city and not dye, let him abhor adultery. And Menander censureth adultery as a* 2.261 sin disgraceful, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the price of it is death.

8. For the eighth, Demosthenes against Timocrates alledgeth plainly the Lacedemo∣nian law, in the very words of this Law, Thou shalt not steal. And He siods precent enjoyneth men, not to possesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stolne goods, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 given by Gods providence.

9. For the ninth, it was one of the Laws of the twelve Tables at Rome, Qui falsum testimonium dixerit, Tarpeio Saxo dejiciatur, Hee that shall beare false witnesse, let him be cast down from the Tarpeian Rock. And Phocylides coun∣selleth not to utter lyes, but to speak the truth in all things.

Now in the other four they had a dimmer light, for they were not so mani∣fest to them.

1. For the first, though wee finde most of them speaking of gods in the plural number, yet it was well known to the Philosophers, that there was but one God, and especially to Pythagoras, who could say, Si quis se deum dixerit paepter unum qui omnia fecerit, novum faciat mundum, If any one shall say that he is a god, but he that made all things, let him prove it, by making a new World. And so Sophocles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unus in veritate unus Deus, There is one in truth, there is one God, and so said Orpheus and Varro: and this they main∣tained in their Schools.

2. For the second, they agreed, that every god should be worshipped according to the manner that himself should think best. So Socrates in Plato's Respublica, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every god should be worshipped as he liked. And this is the very foundation of the second Commandement. But for the thing it self, S. Au∣gustine* 2.262 out of Varro saith, That Varro did much approve of the Jews religion, be∣cause* 2.263 it excluded Images, holding it the best way to keep Religion undefiled by ex∣cluding them; and that if all people else had taken that course, it had been a means to take away much trifling.

4. For the fourth, very little is to bee found, and yet they had this Canon among them, that numerus septenarius, the number of seven was numerus qui∣etis, a number of rest, and that it was Deo gratissimus, a number pleasing to God. From which, and from the report they heard of the Jews observing the seventh 〈◊〉〈◊〉 rest, they might have gathered a conclusion, that God would have rest upon that day. And it was their practise in their funerals to have their 〈◊〉〈◊〉, the seventh day aster a mans death, and seven dayes together they would mourn and they gave their children names the seventh day after their birth, and all this because they held it Saturns number.

10. For the tenth, Menander hath this saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do not concupiscere, or desire, so much as another mans pin or button. And indeed, though in their Lawes they never touched this, yet the scope of them all did tend and drive to this end, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non concupiscere, they were against concupiscence. And hence we may conclude with Saint Paul, Rom. 2. 15. That the Gentiles, having the Law written in their hearts, were in∣excusable.

Now to shew that the Heathen had also the rules and grounds before mentioned, we may thus prove.

• 1. There was written upon the door of the Temple of their god, Apollo at Delphos, in the upper part of it the letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Thou art: shewing thereby that God alone hath a being of himself, and that we depend on him; and that if any did ask 〈◊〉〈◊〉 at the Oracle, they should do what the god commanded, and that was subdere deo quod commune habes cum angelis, to subject their Angel-like reason to God.
• 2. Secondly, upon one leaf of the door was written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nosce reipsum, know thy self; that man should take notice how much better he was then beasts, and his minde then his body: and knowing his soul to be better then theirs, he should not abase it with vile things; and that was subdere rationi, quod commune habet cum brutis, to subdue to reason those faculties which were common with beasts.
• 3. Thirdly, upon the other leaf was written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a rule of sober li∣ving, against covetousnesse and profutenesse, fac quod vis pati, doe as thou wouldst have done unto thee, to avoid injustice. Besides this, they had legem 〈◊〉〈◊〉, a law of retaliation, like for like, & nemo facit injuriam, qui velit idem sibi fieri, no man commits an injury or doth wrong, that would be willing to have the like done to himself. And therefore when the Emperour Alexander Severus heard this sentence, Quod tibi fieri non vis, alteri ne feceris, do not that to another which thou wouldest not have done to thy self, he ever after used it to malefactours, and caused it to be graven in his plate. And thus we see the Heathen had rules for their actions, and for the whole substance of their obedience. So much then for the Action.

Secondly, for the manner. Toti, Totum, Semper or Toto tempore.

• 1. For Toti, they had this rule among them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We must do it with all* 2.264 our minde, strength, heart, and affection, else not at all.
• 2. For Totum, the whole duty. Tis Plutarchs comparison, if we eat not up the whole fish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it will do us no good, but harm, but if we eat it all, it will be whol∣some and medicinable both, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So they found fault with Caesar for using this sentence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Si violandum est jus, regnandi causa violandum, in 〈◊〉〈◊〉 rebus pietatem colas? If justice be to be broken, it would be for a kingdom, in other things live godly. And this is the case of every sinner: so the unclean person saith. If ever chastity be to be violated, it is for Bathsheba, in others it shall be kept. So Plau∣tus, Solis amatoriis perjuriis dii dabunt veniam, the gods will pardon perjuries in lovers only. But justice must be totally kept and not broken for any respect, nor any other vertue, if we so do, we omit part of the whole and entire duty required of us, this the Heathen knew.
• 3. For Semper or toto tempore, all the dayes of our life. They held, that a good man should continue so to his end: they resembled him to a tetragonism, all sides alike, like to a Dye, they would have him to be homo quadratus, ever like himself, never like to a Camelion often changing his colour, inconstant, sometimes good, sometime bad, now in, now out, but he must continue ever one and the same.

1. For the reward we see that they held, that their god Jupiter had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sheet* 2.265 of Parchmine made of the skin of that Goat that nourished him, wherein he wrote* 2.266 all mens deeds, and for those that had done well, he had his three graces to reward them in this life, and his Elisian fields in the world to come, answerable to Paradise in Scripture.

2. And for punishment they likewise held, that he had his three Erinnyes or Furies in this life: and Tartarus, Styx, and Cacytus in the life to come, according to Tophet and Gehenna in Scripture.

And thus we see that the 〈◊〉〈◊〉 are inexcusable, having all the parts of the Law* 2.267 within them written in their hearts, to accuse or excuse them.

CHAP. XVII.

Questions about the Law. 1. Why it was written by Moses, seeing it was written before in mens hearts. How the light of Nature became Divine, three causes of it: it was deserved in three respects. Why the Law was given at this time. Why onely to the Jews. All the four parts of a Law are in the Law written. 1. The Act. 2. The Manner. 3. The Rewards. 4. Punishments. 2. Whether any can keep the Law. How God is just in requiring that which we cannot perform. An addition about power of keeping the Law Evangelical. Adam lost his ability, not efficienter, but meritorie. God alwayes gives, or is ready to give power to do what he requires, if we be not wanting to our selves. How Christ hath fulfilled the Law, how we keep it by faith. 3. Why God promises life to the keeping of the Law, if we cannot keep it.

NOw here a question may be made. If the law of Moses were thus written in* 2.268 their hearts before, to what end was it given them, or what needed God after∣wards to have written it in Tables of stone?

We answer, the reason was, because the former law, though it were whole in* 2.269 Paradise, yet afterwards by Adams fall, it was broken into shards and fragments, all to pieces, and afterward every piece was broken smaller and smaller, so as the light of Nature thereby grew dimmer and dimmer. And therefore lest it should be clean put out, because the writing in the heart would not be sufficient, but daily decayed, it was necessary that it should be written in tables of stone, and set before the eyes of all, that by daily viewing it, it might be brought again into their hearts.

If it be questioned again, how it came to passe, that these laws of Nature were blotted out, and how the light thereof came to be dimmer and dimmer, we answer, that the reasons are three.

• 1. Because men did what they could, to blot it out themselves. 〈◊〉〈◊〉 intelli∣gere, men would not understand: and the reason why they would be so ignorant was, because when they had done ill and communed with their own hearts, they found presently an accuser in them; so that not daring to look into themselves, when they had done ill, they would not be checked, and as S. Augustine saith, facti sunt fugitivi a cordibus suis, they became fugitives from their own hearts. Therefore to cure this evil, it was expedient, when they had put it out of their hearts, that the law should be written, to be ever in their sight, that thereby it might be brought back again into their hearts, unde fūgerunt, from whence they had driven it.
• 2. Because as Christ said, there came a Super seminator, another Sower, the Devil,* 2.270 who sowed tares (false principles) in their hearts, as Eritis dii cognoscentes 〈◊〉〈◊〉* 2.271 & malum, ye shall be as gods knowing good and evil, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bonum est quod prodest, that is to be counted good that doth us good, and the like Now thesetares overgrowing and overmastering the good wheat, it was fit that the good seed should be sowen again: and that it might not be corrupted again, it was necessary that the Law should be delivered in Tables of stone, to remain ever to be looked upon, and not forgotten.
• 3. Thirdly, God inflicted the punishment of blindnesse upon them, as S. Augustine saith, Lege infatigabili spargit 〈◊〉〈◊〉 paenales caecitates super illicitas cupiditates, when men went after their own lusts, and neglected the light of nature which God had written in their hearts, and would not cherish it, it pleased God to send upon them the spirit of slumber and giddinesse.

And thus having spoken of their knowledge, let us now see their practise. And by this, they deserved the losse of the light of Nature three wayes.

• 1. In respect of God. Because, whatsoever things or Arts they invented, or what∣soever* 2.272 else they understood, they attributed not to God, but to their own industry, sacrificing to their own nets, as the Prophet. And as S. Paul, professing themselves* 2.273 to be wise, and therefore (as he saith) they became fools, and had the reward of their folly, God gave them up.
• 2. Again, whereas the goodnesse of every action should be for the end, all their actions were either for a wrong end, or none at all. As the Epicures end was for plea∣sure.

• The Platonists ob praxim politicam, for policy. The Stoicks for the action it 〈◊〉〈◊〉, Officium propter 〈◊〉〈◊〉 or propter virtutem, doing their dutie for their duties, 〈◊〉〈◊〉 vertues own sake, none for the glory of God. But we know, that Officium est propter quiddam altius officio, for something more excellent then then the duty it* 2.274 self, that is for the glory of God. For he saith, My glory will I not give to another. But they robbed God of this glory.
• 3. Lastly, whereas God is no 〈◊〉〈◊〉 offended, yea more for the breach of the 〈◊〉〈◊〉 Table, then of the second; and in the second Table more with Adultery then Theft: they go another way, and set down great punishments for Thefts, and such things as are committed against themselves, or concern them; but when they come to blasphemy and other sins that are injurious and derogatory to Gods honour, they regard not them, nor set any (or at least little) punishment upon them, as if they concerned not them at all.

In respect of Men. Take the second Table, in which is contained the duty of [ 2] Parents and Children. They were so unnatural, that they did sacrifice their own sons, and daughters to Devils. And for Children though they were undutiful to Parents,* 2.275 * 2.276 and releeved them not, yet they had their Corban for it: a child might neglect his duty towards his Parents if he vowed to bestow a gift on the Temple. For stealth and rob∣bery that was accounted no sin, their Law bare them out: as in Sparta it was but, Tu quoque fac simile, do thou the like, And for Adultery they allowed their nagas libidines, extravagant lusts, their abominable feasts to Venus, and their Stewes to maintain them.

In respect of themselves. They practised and delighted in Gluttony and Drunk∣ennesse, [ 3] which was accounted no sin, but a vertue and used after their sacrifices, in∣somuch as Saint Augustine saith of them, they did mensuras bibere sine mensura, drink measures without measure: and it was accounted a commendable thing among them. No marveil then if in these respects, all those things considered, that God plagued them with blindnesse and darknesse, for such intollerable abuse of that light they had.

Thus mans heart being an ill Custos or keeper of the Law, and ignorantia igno∣rance being made poena ignorantiae the punishment of ignorance, and so the Law be∣ing almost blotted out, it was necessary it should be written, so as it might abide for ever. When God had made an end of communing with Moses upon mount Sinai, he gave him two Tables of Testimony, Tables of Stone written with his* 2.277 own finger, which had a signe and resemblance, and indeed contained summarily the Law of nature. But after they were broken in pieces by Moses moved to wrath against the Israelites for their idolatry to the Molten Calf, then were two Tables* 2.278 made again by Moses, but the Law was written in them by God, this Law was* 2.279 called Moses Law, because it was delivered to the Israelites by his ministery: ever since it hath been delivered to succeeding ages by the ministery of Man.

Now it was necessary that this Law should be given at this time in these respects.

1. Because now, not onely the Gentiles walked in the vanity of their own hearts, but the Israelites the seed of Abraham (to whom God had bound himself* 2.280 by promise) were addicted to the Idol-worship of Egypt, and having lived long in Egypt, had almost lost the knowledge of sacrificing to, and tru ly worshipping of of God. So that had not God at this time taken his people apart from other Nations into the wildernesse, and there as it were schooled them apart, and taught them his Law, and given it to them written, to be preserved for posterity, the whole world (in probability) would have been (if dim before) stark blinde at length, and wholly ignorant of Gods Law.

2. Nor did God give his Law to all the world at once, nor write it in the mani∣fold and different tongues of the Nations, but first imparted it to Moses and Aaron, and the Elders of the Jews, that by them it might be communicated to the whole body of that people, in the ancient tongue kept ever since Adams time by the Pa∣triarchs, as is commonly thought. And then did God make this his people so famous in regard of the wonderful miracles wrought amongst them, his admirable dealings with them, his temple and worship granted to them: that the world before Christs coming could not plead ignorance. Besides whereas the Gentiles had departed from God, yet such was his mercy, that he left the way open for the Israelites to call them

again to the truth, and for their reentrance into the true Church, and becoming Pr selytes.

Now then come we to shew, that in this written Law of Moses are all the four properties which are in all Laws. 1. Preceptum, a rule for our actions. 2. Modus the manner how to observe that Rule. 3. 4. Praemium & poena, The reward for keeping, and the punishment for breaking it.

1. First, that it is a Rule and precept for our Actions. The Psalmist saith. The Law* 2.281 of the Lord is a perfect Law, &c. Every Law else is unperfect.

2 For the Manner. It requireth that Toti, we be whole observers of the Law,* 2.282 it commands, that we do it with our whole soul and body. For we consist but of* 2.283 those two parts. And the soul likewise hath two parts, the Minde and the Heart. Now God must be perfectus mentis scopus, the mark at which the minde must whol∣ly ayme, the end of all our actions, there must be plena intentio 〈◊〉〈◊〉 Deum, look wholly to God in them. And the heart which is the will, must be tota inflammata wholly inflamed. As for the Body, every Member of it must be vsed, and all the strength of it, to perform the Law, and be instruments of Righteousnesse; toto cor∣de, totis viribns all our heart, and all our strength must be imployed therein.* 2.284

For 〈◊〉〈◊〉 all the Law. Its Gods own wish concerning the people. O that there* 2.285 were such a heart in them, that they would keep all my commandments alwayes:* 2.286 and it were very absurd to except any. For whereas God is perfectly wise, if some of his precepts were needlesse, then might he be taxed with folly, in not leaving out them which were superfluous. And as none of Gods Laws must be left unkept, so none but his or what is grounded upon them, or not repugnant to them, and im∣posed by lawful authority derived from him, must be kept; for then his wisdom would be likewise impeached, if any thing thing besides his Law or without subor∣dination to his, were to be kept; and the Law it self would be imperfect, but it is neither defective, nor hath any thing superfluous in it: and therefore God saith. Whatsoever thing I command you, observe to do it, thou shalt not adde thereto, or* 2.287 diminish from it. Nothing must be commanded in Gods name, as immediately from him, but what he hath prescribed.

For the Continuance. Tota in vita est 〈◊〉〈◊〉, It is to be kept alwayes, all the* 2.288 dayes of our life. The place before quoted sheweth, by the word [alwayes] that to* 2.289 continue all our lives in his obedience, is a part of the Law. And the same in effect, he commandeth elsewhere, Thou shalt Love the Lord thy God, and keep his charge,* 2.290 and his statutes, and his judgements and his commandments alway. And in all places too, for though the place includeth not the time, yet the time includeth the place, and therefore the house of Rimmon is not, nor can be excepted.* 2.291

Thirdly for reward. If the Law be kept, there is promise of reward. This Saint* 2.292 Paul confirms. Godlinesse (saith he) is profitable to all things, having promise of the* 2.293 life that now is, and of that which is to come. And our Saviour saith, that they that have done good shall come forth of the grave to the resurrection of life. Saint* 2.294 Paul testifieth before Agrippa, that the twelve Tribes do rest in hope of a Resur∣rection.* 2.295 And the opinion of the Sadduces that held the contrary was ever odious to the best Jews.

Fourthly for punishment. If the Law be not kept after this manner, first wholly,* 2.296 but in a double heart, then comes the Curse, which the prophet denounceth, Cursed is* 2.297 he that doth the work of the Lord negligently. And for the Totum. He that keep∣eth not the whole Law is accursed. Cursed is he that confirmeth not all the words* 2.298 of the law to do them, and all the people shall say Amen. which very words Saint* 2.299 Paul reciteth to the Galatians, 〈◊〉〈◊〉 he hath in stead of [confirmeth not,] continu∣eth not, and that is for the Semper or Toto tempore, the keeping them alwayes, all our life. And these being Gods Curses, they are sure: for as when he said fiat lux, let there be light, and it was so; so if he say Cursed, it will be so too. And as there is a fulnesse of blessing to them that can keep this Law, so there is a fulnesse of his wrath to them that break it: a Curse without a blessing for the one, and a bles∣sing* 2.300 without a Curse for the other. Curses for these in this life, Si non obedietis &c. If ye will not harken to do all these commandments, all these Curses shall come* 2.301 * 2.302 upon thee. As they follow there. And for the life to come. Their worm shall not die, neither shall their fire be quenched, as the prophet speaks, which words our

Saviour quoteth also. So that the Law of Moses for the moral part of it agreeth with the Law of Nature, and what God commanded Moses to write for the in∣struction of the Israelites was in great part written in the hearts of the Heathen, and in some measure practised by the better sort of them.

Now if the question be asked, which of us, nay doth the best of us fulfil the Commandments, or who hath so clean a heart that never lutted, or indeed that lusteth not daily? We answer confidently, None. And to prove this Saint 〈◊〉〈◊〉 shall tell you (in the first seven chapters to the Romans) that both Jew and Gentile were defective, and came short herein. Saint James saith, In mult is offendimus omnes, in* 2.303 many things we all offend. The prophet David by way of question saith, Delicta* 2.304 quis intelligit? who is there that understandeth how 〈◊〉〈◊〉 he offendeth. So that Septies in die cadit justus, The best of us fals seven times a day, which diverse take as meant of* 2.305 falling into sin, though others, very learned, take it, of falling into afflictions. And holy Job confessed, that he could not answer one for a thousand. Lastly (to omit many)* 2.306 K. David speaks positively in regard of fulfilling the Law, that, In Gods sight shall no* 2.307 man living be justified, that is, if God should proceed according to strict justice.

If then the case of the best be so, another question ariseth, Whether God be just in 〈◊◊〉〈◊◊〉 things to be kept, and promising that whereof no man can be capable, because no man can keep the Law.

We answer that God is most just, and there is no injustice in his proceedings. Though the matter be never so crooked, yet the rule ought to be straight, not like a 〈◊〉〈◊〉 rule. For God being perfectly just, his Law must needs be perfectly just 〈◊〉〈◊〉: for else if he had left out any part of the Law, he might have seemed to 〈◊〉〈◊〉 sin.

And if it be demanded, why we were not made able to fulfill and perform it. Some answer thus, That Adam was at first made fit and able, and received strength to keep it, in that perfection which was required: but he lost it. For Adam was like an evil 〈◊〉〈◊〉, that receiving money of his Master to do his busines spent it riotously, 〈◊〉〈◊〉 became drunk by the way, and so was not able to perform that work which his Master expected: yet the Master might lawfully exact it of him, because he had before enabled him unto it: So God gave us ability at the first, to do what he command∣ed, but we having lost that ability vainly, God may lawfully exact of us, what he let us to do.

But against this some object, that seeing man lost this ability, not efficienter, but* 2.308 〈◊〉〈◊〉, by Gods penal act depriving him of it, it can no more stand with Gods justice* 2.309 and wisdom still to require the same obedience without new abilities, then for a Magi∣strate, having cut off a mans feet for some offence, yet to require him to go to such a place, and then to punish him for not going: and therefore it may be said, that God never requires any thing of us, but he either gives or is ready to give ability to do it, if we be not wanting to our selves. And therefore as God requires obedience under the gospel, so he enables us by his grace, or is ready to enable, if we seek to him to do what he requires: as to avoid every known and wilful sin, and to perform the substance of every good duty, though we are still subject to sins of Infirmity, which we must labour against, and though we come short of perfection in some degree, yet we must aim at it, and not rest in a perfection of parts. Thus euery Christian may and ought to keep the law of God, as it is qualified and moderated in the Gospel, so as to be free from all raigning sin, and to perform every act commanded in sincerity, and as this is possible by the grace of the gospel, so it is necessary to salvation in all after their conversion, and Repentance. As for that absolute perfection or freedom from all sin, it is commanded too, but not as actually necessary to salvation: but onely in our true and constant endeavour, as that which we must aim at, and come as neer to as we can, though we do not attain it in this life. And thus it may be truely said, that the Law, though it cannot be kept in that absolute and exact manner, which is required in the Covenant of works, that is with∣out the least omission, or intermission, in which sense God doth not now require it of us to salvation, yet as it is required in the second Covenant according to the equity and moderation of the gospel, it may by the grace of Christ be kept, and must be kept by every true Christian, so far as God requires it of us now: and this is 〈◊〉〈◊〉 Christian per∣fection which the Scripture often 〈◊〉〈◊〉 to, and the Catholike Church of Christ ever acknowledged. God having made a second Covenant, wherein there is a Law to be

kept as well as promises to be beleeved, requires obedience now not by vertue of the first covenant which is void, but according to the second which is still in force, whereby he is alwayes ready by such means and various dispensations as are agreable to his wisdom and justice to enable us to do what in this covenant is required.

But an answer to the first question, and that more fully, you shall have in the words of the Apostle Romans 8. 3. What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likenesse of sinful flesh, and for sin con∣demned sin in the flesh. That the righteousnesse of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit. In which words are two things principally to be observed.

• 1. That the Law cannot now, nor ever could justifie men: yet he layes not the fault on the Laws weaknesse (it being most perfect) but on our corrupt flesh. It is the flesh that cannot do that which the Law requires.
• 2. The second ariseth out of the former: that is, seeing that neither the Law could justifie us, nor we perform what the Law required, God, (rich in mercy and goodnesse) sent his Son into the world, that being incarnate here should die for us, and by that means take away the guilt and dominion of sin in us, and enable us to keep his Laws by faith and love, which is the perfection and fulfilling of the Law.

To shew more plainly how Christ did this, and that was two wayes.

• 1. By fulfilling whatsoever was promised and prefigured, in the Law and the Prophets, As semen mulieris, the seed of the woman shall bruise the head of the* 2.310 serpent: and, In thy seed shall all the nations of the world be blessed: with diverse* 2.311 other of the like nature. He also fulfilled the ceremonialls of the Law, while he be∣ing Priest offered himself as a sacrifice. Besides, he spiritually circumciseth beleevers, by substituting Baptisme instead of Circumcision. He is our Passeover, and appoint∣ed the Eucharist instead of the Paschal Lambe: and indeed, he is the full comple∣ment and perfection of the Law and the Prophets.
• 2. Christ fulfilled the Law by satisfying in most absolute manner the will of God; being the holy of holies, without spot or sin at all, for in him is the love of God most perfect, and righteousnesse most absolute. And this in regard of the merit and satisfaction thereof, he communicates gratis freely to us most imperfect, to us, I say, if we beleeve. God was in Christ (saith Saint Paul) reconciling the world to him,* 2.312 not imputing their trespasses to them: for he hath made him to be sin for us, who* 2.313 knew no sin, that we might be made the righteousnesse of God in him. So Abraham* 2.314 beleeved and it was imputed to him for righteousnesse. For by faith we rely upon Christ, whom we beleeve to have made satisfaction most fully to God for us, and that God is so pleased with us in Christ, that he accepts us, as now become the Sons of God.
• 3. But this faith, by which we beleeve in Christ is not by our nature or merits, but is wrought in us by Gods grace, through the Spirit given into our hearts. And this, abiding there, enflames them with love of Gods Law, and desire to expresse the same by good works: which though we do not perform as we ought by reason of the infirmity of our flesh, yet God allowes our endeavours in Christ. Nor did ever any of the Saints (though he strove and resolved to keep the Law as far as he could) trust or rely upon his own merits but upon Christ. Saint Paul did not, for he com∣plained, Who shall deliver me out of this body of death: and presently addeth,* 2.315 I thank God through Jesus Christ our Lord, that is, I thank him that he hath re∣deemed me from death by Jesus Christ. And it follows, There's now no condemnation* 2.316 to them which are in Christ Jesus, &c. So that a faithful man moved by Gods Spirit to do that which is good, as far as he is able, and as the second covenant requires, and that out of love of God, and not onely for fear of the Curies threatned in the Law, may be said to fulfill the Law in such manner, that God in Christ accepts of him. So much in answer to the first question.

To the second, why God would promise life to them that should keep the Law,* 2.317 seeing no man can keep it in a legal and exact manner, we answer.

1. First, besides that, it may be doubted, whether God doth offer or promise life now otherwise then upon the conditions of the Gospel, which may be kept, some do further answer, that God sheweth hereby, that he abides the same, and the Law still the same, though we be changed from what he made us. 2. Secondly, Hereby man

seeth his own weaknesse, and is driven out of himself to seek Christ. For (as the Apostle saith) if there had been a Law given, which could have given life, verily righteousnesse should have been by the Law, But the Scripture hath concluded all men* 2.318 under sin, that the promise by faith of Jesus Christ might be given to them that be∣leeve. 3. Because Christ took on him our nature, and dying for us, hath purchased the promised inheritance, to be communicated to us, by faith and new obedience or sanctification. 4. Lastly, Though man cannot keep the Law exactly, yet upon his faith in Christ, and his resolution and indeavour to keep the Law, and actual keeping of it, by the assistance of Gods grace, so as is above declared, God accepteth of him in Christ, and takes the will for the deed, in some things, and accounts him righteous, and makes good the promise unto him.

CHAP. XVIII.

Of the preparation before the giving of the Law. 1. To make them willing, by con∣sideration of 1. his benefits; 2. Gods right, as Lord; 3. Their relation as Crea∣tures, 〈◊〉〈◊〉. 4. that they are his people. His benefits past and promised. Three 〈◊〉〈◊〉 to love. 1. Beauty. 2. Neernesse. 3. Benefits: all in God. 2 To make them able, by sanctifying and cleansing themselves. That ceremonial washing signifyed our spiritual cleansing. How we came to be polluted. How we must be cleansed. Why they were not to come at their wives. Of the danger and abuse of things lawful. 3. That they might not run too far, bounds were set. Of curiosity about things unnecessary.

Now concerning the Preparation to the hearing of the Law.

THough in the Preface something hath been said concerning the preparation of the Catechumeni upon the words venite & auscultate, yet before we come to the particular explication of the Law, we shall further adde some thing in this place about our preparation to the hearing of it. For we can receive no benefit at Gods hands, if we be not prepared for it.

God himself commanded the people to prepare themselves before the hearing of* 2.319 the Law, and so of the Gospel also. Prepare ye the way of the Lord, saith the Bap∣tist.* 2.320 And to these adde, that the primitive Church appointed Vesperas diei Dominici, Vespers of the Lords day, and so they had for other holy dayes, and solemn feasts, and to the solemnest Sunday, Easter day, they prepared fourty dayes before. And forasmuch as the Sacrament is an appendix of the word, and the seal of it, surely we cannot be excused, if we prepare our selves for the one, and not for the other. The* 2.321 Preacher gives this advise; Keep thy foot (look to thy self) when thou goest into the house of the Lord. And again we ought to know that preparation is as necessarily required of the Hearer, as of the Speaker.

Now this preparation consists of three things or means.

The first means to preparation, is to make the people willing to hear the Law,* 2.322 and that is grounded upon the speech of God to the Israelites in Exodus. Ye have* 2.323 seen (saith he) what I have done unto the Egyptians, and how I bare you on Eagles wings. And a little after, Go to the people and sanctifie them to day and to morrow, and let them wash their cloathes. And let them be ready against the third [ 10] day. And, Thou shalt set bounds unto the people round about the Mount, saying, [ 11] Take heed unto your selves, &c. In which words there are three things prescribed, and [ 12] the fourth is implyed by circumstance.

1. The will in every action is to precede, the people were to be made willing to hear and receive the message that was to be delivered. And therefore to make them willing God (in the first place) gives them a catalogue of his Benefits and goodnesse. So that one way to stir us, and our will to embrace Gods Law is the meditation and consideration of the benefits, which either We, or our Countrey, Parents, Friends, or kinred have received at his hands, for the remembrance of them will stir up a love in us, and love will make us do our duties with delight.

2. Another way to prepare us, is by taking notice of the right and interest God hath in us, as he is our Creator, and so hath power to command us absolutely.

We are as Pots in his hands, either to be made or broken as he pleaseth: we are his servants or born subjects, and he may command us to do what he pleases, for which he needed not to reward us, if e had not tied himself by promise to reward us as the Subjects of Nebuchodonozor, who if they performed his will, had no re∣ward,* 2.324 if not, the fornace was heated seven times hotter. We are Dei Vernae, Gods bond∣men, and as the Poet saith, Quae premiae Vernae, what rewards may bond-men expect? we are bought with a price. Thers nothing that takes so deep an impression in us,* 2.325 as the consideration of Gods benefits to us, and interests in us, and dominion over us.

3. If we consider our selves, as we are his Creatures. The Dragons, the snow,* 2.326 winde, storm, hail, are (as it is in the psalm) to praise him; so that if it had pleased God, to have made us but winde or snow, yet being his Creatures we were bound to praise him; how much more then, for that he hath given us a living soul, and secondly the vse of natural faculties in every member, the value or estimate whereof may be made, by the want of an eye, or an arme, for the supply whereof, how much would we think our selves beholding to any that should restore us the use of them: and therefore seeing God gave us all our Limbs, how much more ought we to be thankful to him for the use of all. But thirdly, when we shall enter into considera∣tion, that God hath given us a reasonable soul, it should procure a third degree of thankfullnesse. The value of which is such, that as Saint Augustine saith, that every man had rather 〈◊〉〈◊〉 cum ratione Lamentari to Lament ever with understanding, then ridere sine ratione, to laugh without reason.

4. But the fourth transcends all the rest. If we consider the goodnesse of God in choosing and preferring us above all other people to be his Church, and to pertain to him in the New Covenant, and the death of his Son, all other benefits will seem as miseries without this. And this benefit we shall the better value. If we consider the Saints of God (who were wiser then the sons of men) how they have Laboured to be of the number of this Church, Gods elect people, enduring infinite calamities,* 2.327 and rejecting the preferment of this world, and (with Moses) rather induring to suffer affliction, then to enjoy the pleasures of sin for a season. Again, we may divide Gods benefits, as God divideth them himself in the verses before mentioned. Into them that are past, and them that are promised; 1. Deliverance. 2. Eagles wings.

• 1. Them that are past. Deliverance. For this we need no other argument, then that which God himselfe 〈◊〉〈◊〉. Ye have seen what I did to the Egyptians. In which as in a Type we have seen how God hath delivered us from the spritual E∣gypt, the kingdom of sinne and Satan, and this deliverance from the shadow of death, ignorance, blindnesse, and Gods judgements, doth incomparably passe, that from 〈◊〉〈◊〉 and his servants. And though the Hunter hath set a snare: yet the Lord hath* 2.328 delivered us from it, and all his snares, as from the noysome pestilence, a terrore noctur∣no* 2.329 & sagitta diurna, from terrour by night, and the arrow that flieth by day, multi undique ceciderunt, nos autem stamus, many have fallen round about us, but we stand.* 2.330 A thousand fall beside us, and ten thousand at our right hand, and yet the danger comes not neer us.
• 2. I have not onely delivered you from the Egyptians, but I have carried you on Eagles wings, saith God. In the Revelation, saith he, to the woman (that is to the* 2.331 Church) that he gave her two wings of a great Eagle: which, according to the in∣terpretation of the learned, are,

1. His providence 2. His especial grace. Dei providentia in 〈◊〉〈◊〉 seculo, ala una gratia dei specialis ala ecclesiae altera, his providence in this life, and special grace, which brings us to a better life, are the two wings whereby God protects his Church.

• 1. His providence is thus proved. That he being infinite and eternal, yet con∣discendeth to care and provide for every particular thing we need. He is said to make our bed. And in the Gospel to number our haires. He hath allotted to us* 2.332 poor worms, being but ashes (as Job speaks) the most excellent guard of Angels,* 2.333 commanding them to wait upon us. Lastly, he hath created this goodly Theater of* 2.334 the world, and all creatures therein for our use, and hath made us Lords thereof.* 2.335 And this providence of his, is 〈◊◊〉〈◊◊〉 bonitatis, a fountain that can never be drawn dry.
• ...

• 2 For his especial grace, preventing, and following appears 1. In vouchsafing his onely Son for the worlds redemption, and remission of sins. 2. In giving us a measure of Sanctification, and vertue in some degree to live well. 3. In giving us the ministery of his Word and Sacraments, as seals of his promises, which the Pro∣phets, Apostles, and Saints esteem so highly. 4. In giving us pulsationes spiritus,* 2.336 standing at the doors of our hearts, and knocking, inspiring into us good motions to do well, So that if we would in particular weigh these good guifts of nature and grace, which God hath bestowed upon us, we could not but think, that he who doth thus for us, must needs love us, and that if he love us, he will command us nothing, but that which shall be acceptable to him, and profitable for us.

But to make his providence appeare full, adde to these the benefits promised, which are yet to come. We have them in the fifth and sixth verses. If ye will heare my voice, ye shall be &c. and as they had their promises under the Law, so have we under the Gospel better promises for the life to come. In respect of which all the rest are as nothing: When we have the kingdome of heaven, and the blisse thereof, no more can be added to us. These cannot be valued by the Eye, nor by the ear, nor by the heart. The Prophet tels us. The eye hath not seen, nor the ear* 2.337 hath not heard, nor can the heart under stand, the joyes that are provided for them that seek God. Now we know, that the eye may see much, for our Saviour saw* 2.338 all the kingdoms of the world at once; and the Eare may hear many things; but the heart may conceive infinite things in comparison of the senses for apprehension, yet not all them so much as this: therefore the joyes of the world to come must needs be infinite: we usually call that which we cannot value or reckon a Nemo 〈◊〉〈◊〉. This is that name, which S. John speaks of in the Revelation, that no man knoweth, but he* 2.339 that receiveth it.

And whereas the heaven and earth are too good for us, yet he promiseth to create a* 2.340 new heaven for us, as if this present were not pay good enough for our service. Now the consideration and remembrance of all this, is to this end, to stir up a love in us; for love will make us to do our duties, with ease, diligence, delight, and perseverance, all these will follow love.

There are but three things that are motives to love. 1. Beauty. 2. Neernesse of nature, or kinred. And 3. Benefits: and these three do even make the brute and savage Beasts to love. Now these three are in God eminently.

• 1. For his excellency of Beauty, it appears most gloriously in those things, which he hath made, the world, and the inhabitants, and creatures therein, which being so beau∣tiful in themselves argue a far greater in him. The Prophet Zachary admiring it,* 2.341 breaks out into these words, O how great is his beauty.
• 2. For neernesse in Nature, what neerer Relation can there be, then that of the Creator, and the Creature? Parents are but instruments of our Creation, yet we ac∣compt them the neerest: but God is our Father indeed, not onely by Creation, but* 2.342 by a second bond of Adoption, we are his adopted sons. You know that David* 2.343 made it a great matter to be son in law to a King; but we are neerer: sons indeed.* 2.344
• 3. For benefits: if those which God hath bestowed upon us, and are mentioned before, be not sufficient, take one more. Such was his love to mankinde, and delight to do us good that he spared not his onely son, but made him come down from heaven, to dye for us. So that if these benefits make us not willing to do his will, well may the saying of the Prophet 〈◊〉〈◊〉 be taken up. Obstupescat* 2.345 coelum, be astonished O ye heavens. And so much for the first means of preparation, willingnesse.

The second means of preparation begins at the tenth verse. God said to Moses,* 2.346 Go to the people and sanctifie them to day and to morrrow, and let them wash their clothes, and let them be ready against the third day, for then will I come down, &c.

1. As the first was to make us willing, so the second is to make us able, fit, apt, and capable of his law, In the primitive Church they began their Liturgie with Sancta sanctis, munda mundis, so here none are capable of holy and clean things, but holy and clean persons: therefore we must san∣ctifie our selves, or else we are not fit to receive the Law of God. The reason is, because if we put an uncleane thing to a cleane, not onely the

unclean is no whit the cleaner, but the clean thing is made unclean by it. It is the Prophet Haggai's allusion. And our Saviour maketh it plain in the case of new* 2.347 * 2.348 wine and old bottles. If you keep not a proportion between the wine and the bottles,* 2.349 both will perish, as is said before: so if there be not a proportion between the word and the hearer, he is not fit to receive so holy a thing, and it will turn to the con∣demnation of the hearer, and the frustration of the word heard.

2. The time of preparation or sanctifying prescribed by God here, is two dayes, to day and to morrow, &c. to shew that a convenient time must be allowed for pre∣paration, not like Sauls preparation, who being to encounter his enemies called for* 2.350 the Ark and the Ephod, and would needs fall to prayer first, before the battel be∣gan: but hearing of the approach of his enemies, and fearing to loose time by prayer, layes all aside, and sets his people in array, and so his preparation was all in vain: for he did unadvisedly herein. God would have us to continue in our preparation, and therefore he wishes, O that my people would do thus alwayes: for the time* 2.351 that is bestowed and spent in prayer is not lost, nay it is the best time that can be be∣stowed of any.

3. The sanctification here, was at that time but a Ceremony, a washing, which being a figure to them of Israel, they are examples to us. And as the Apostle speaks,* 2.352 are recorded for our admonition: for every Ceremony hath its equity, to which we are all bound. And though we be not commanded to put our Clothes in the water, yet we must be careful to wash our souls.

The garments of the old Law, were Tunica, & stola, the inward and the out∣ward garment, which Saint John seems to allude unto: which have washed their* 2.353 robes white, &c. And Saint Paul. Cleanse your selves from all filthinesse of the* 2.354 flesh. We must be cleansed both in flesh and spirit. Now the best way to make our selves clean, is, to see how we became foul, that when we be once washed we may keep our selves clean. Now there is a two-fold pollution whereby we became foul, as in a garment. 1. Pollutio externa, outward pollution and aspersion, as spots, or 2. interna, grown within, as by Moths.

1. If a man (in the Law) did touch a dead corps, or one that had an issue, by that* 2.355 very touch he is made unclean; and by this is allegorized the pollution we receive of the World, by ill examples, ill company, or the like: there is uncleannesse that will defile us with the touch. And secondly, if a man have an issue in his own flesh, he is unclean, that is, the inward corruption which is within us, the concupiscence of our unruly affections, arising from the blindnesse of our mindes, and resistance of our will: and all these had need of washing, and separation. Therefore as the Apostle (upon the first place in Leviticus) speaketh, we must come out from among them, and be separate, and touch not the unclean thing: and it was the same Counsel* 2.356 which the Prophet Esay gave long before. For the second (within our selves)* 2.357 Saint Paul saith, that we are Templa spiritus sancti, temples of the holy Ghost:* 2.358 upon which S. Augustine saith, Quisque Christianus templum habet in templo, templum in domo, templum foris, ubique & semper templum ambulans, every Christian hath a temple in his temple, a temple in his house, a temple every where abroad, and ever a walking temple. And because there must be no pollution in a temple, none in Gods* 2.359 temple. Nihil inquinatum ingredietur in illud, there shall in no wise enter into it, any thing that defileth: we had need to be careful to wash us so, that all things may be clean unto us, and then all shall be munda mundis clean to the clean.

But if we be once cleansed, we must take heed that we be not defiled or polluted again. He that washeth himself after he hath touched a dead body, and toucheth it* 2.360 again, is defiled, saith Sirach. We must not therefore be like the Dog that returns to his vomit: nor like the Sow that walloweth again in the mire. How then may* 2.361 we be cleansed? Saint Augustine tells us, that there is balneum erectum a Christo, balneum sanguinis ejus, by the bath of Christs blood. And this is it, wherein both our aspersions and fluxes may be cleansed away. Of which bath, the water of Baptism is a representation. Baptismus abluit omnia peccata, saith the same Father, Baptisme washeth away all sins. Et Aqua illa non solum sordes corporis mundat, sed animam a peccatis liberat, that water doth not onely cleanse the spots of the body, but frees the soul from sin. And not onely by that, per Baptismum fluminis, but flaminis too,* 2.362 the Baptism of fire goeth with it to purge us, even the Spirit of God, which remain∣eth

with us to the worlds end, and wherewith we are daily baptized, for as fire scoureth and cleanseth mettal from drosse, so doth the Spirit of God the filth of our souls. S. Augustine saith, Spiritus sanctiopus est, & diligentes sanctificare, & sanctos costodire, to keepus, as well as to make us holy.* 2.363

But because the Spirit and fire may be quenched, there is another matter added to* 2.364 feed it, The cooperation of the word, ye are clean through the word, saith our Savi∣our:* 2.365 the hearing of the word is a cleanser too, it cleanseth like niter or fullers earth.* 2.366 The daily applying of the word checketh that which is amisse in us, and cleanseth our corruption. By this the Spirit purgeth us both within and without: for outwardly* 2.367 we must be clean too, or else we come short of a Scribe or Pharisee, for he maketh clean the outside.* 2.368

But the inward cleansing, washing of the heart and spirit is specially for Christians,* 2.369 because out of the heart cometh all uncleannesse; and if no concupiscence were, there would be no issue at all: so that he that can scour the foul, shall have no issue.

In this Chapter of preparation it is said, be ready against the third day: come not at your wives, which seems to be an addition to Gods commandment, and a counsel given by Moses: not that this was unlawful, or did pollute, but because it was in∣convenient at that time, and might perhaps have endangered them, from being so clean as they should be.

The Jews report, that beside the Law of God, the most ancient saying among them, (that is, of such as they called Dicta sapientum, the sayings of wise men) was facite 〈◊〉〈◊〉 legi, make a limitation to the Law. As when God com∣manded the Israelites not to enter league or covenant with the Gentiles, they (be∣cause* 2.370 they would be sure not to offend against that precept) would not so much as keep company with them, nor drink with them. And Job, (whereas the Comman∣dement* 2.371 was, not to covet another mans wife) made a covenant with his eyes, and not so much as thought upon a maid. So S. Paul in the Chapter which is called the* 2.372 Chapter of expedience, confesseth, that it is lawful to marry, yet it was better to forbear in that time of persecution; he made a hedge about the Law, abridging the use of a lawful thing, that they might not fall into unlawful.

Now God forbiddeth none of these in any place of Scripture: It was not unlaw∣ful to drink with unbelievers, nor to look upon a maid, nor to marry. Yet we see their counsel and Moses, here, come not at your wives. This teacheth us a good point of wisdom, not to go too neer the edge of the bank, lest we fall into the ditch, not to come too neer the pit, lest 〈◊〉〈◊〉 in.

And the ground of the equity of this command brings in a third reason, to shew, that we have need of inward cleansing. A clean thing may be defiled, not onely by an unclean thing, but by a thing that is not of as high a nature and degree, as it self, that is, not as good as it, though it be clean. As a holy thing being touched with that which not as good as it self, is unhallowed. If one hear holy flesh (its the Prophets* 2.373 question) in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oyl, or any meat, shall it be holy? and the Priests answered, No. And* 2.374 the Prophet Esay tels us of two things to the same purpose. 1. That their silver be∣came drosse, and their wine was mixt with water. Now the drosse defileth the sil∣ver, because it is nought, but water defileth wine, because it is not of so good a na∣ture as it self. So is brasse with gold. So we, if we set our souls upon inferiour things, and earthly, make a mixture; and though they be not unclean, nay, though they be lawful, yet there will be a pollution. And in what respect it comes to defile, the* 2.375 Author to the Hebrews sheweth, and makes a distinction; telling us, that we must not onely forbear sin, that besets us, but also lay aside every weight that hinders us in our Christian race. This weight is not properly sin, but an impediment, and because* 2.376 it hindreth, it must be laid aside. He argues thus. All things are lawful, but all things are not expedient: Lawful things, when they hinder, must not be used; if lawful things begin once to be unexpedient, a Christian is not to use, but eschew them. By the use of indifferent things we are sometimes brought under their power, they be∣come predominant over us: And therefore we are so to use them, as that we come not under the power of them, that we may forbear them when we will, and use them when we will. Though the use of mariage be lawful, yet because as S. Paul saith, it may be a hinderance to fasting and prayer, it is not to be used at such times

as those duties are required. For the Devil insinuates into us, and deceives us, not onely by evil things, but also by those which are good in their own nature; by Gods* 2.377 good creatures, by his gifts, and we are no lesse to take heed of him in indifferent* 2.378 things, then in evil. Our tables may be a snare unto us: And the thing which should* 2.379 be unto us for our welfare may be an occasion of falling. So Prayer (one of the most* 2.380 excellent duties of a Christian) may be turned into sin. The like may be said of Almes. These things are spoken to this purpose, that as Moses's counsel was, Come not at your wives, which is a thing lawful: yet if by circumstance of time or place, or the like, these lawful things make a man slow in the service of God, we ought to refrain them, and to follow the counsel of Moses.

The third and last point in preparation is set down in the 12 and 21 Verses, which* 2.381 was to set bounds and marks about the mountain, which the Israelites were not to passe. And the repeating of it, must needs cause us to conceive that there is some weighty thing in it of which we are to take notice. For the Scripture hath nothing vain or needlesse: but as Joseph said of Pharaohs dreams, that the doubling of them did shew the certainty, so the doubling here shews the danger if this command be not kept. And the command is to keep the Israelites within their bounds: for as the first part was to make them willing, and the second to make them able; so because a man may be overwilling, or rather curious, and may run too far, here he is abridg∣ed, this third means to preparation sets limits and bounds to our curiosity, that we passe not the marks which God hath set in knowledge of him and his will, but con∣tent our selves with the knowledge of such things as are needful for us, and revealed to us.

And here we may take notice of a foolish affection that we naturally have, in ha∣zarding necessary things, by our curiosity in those that are needlesse: and not onely in adventuring things necessary for those which are unnecessary, but with too greedy* 2.382 a desire of them, to break Gods Commandements. So we see in the beginning Gods prohibition gave the Devil occasion, to tempt Eve to be over-curious to know that she should not. And afterwards, a little before the Law given, Moses commanded,* 2.383 that none should reserve Manna till the morning, and yet some of them itched to try* 2.384 conclusions, and saved it; so it stank. And they were charged not to go forth on the Sabbath day to gather it, for they should finde none, yet some would needs go out, but they were deceived. The men of Bethshemesh would needs be prying into the* 2.385 Ark of the Lord, but they paid for it: for fifty thousand and threescore and ten of them died for their foolish curiosity. And therefore in this place God commanded, that on pain of death, nor man nor beast should passe their bounds.

God prohibited the people because they had murmured, not to go into Canaan,* 2.386 yet they would needs go up to the hill too, and were discomfited. It was no necessary* 2.387 thing to go up, yet go they would: and here they were not it seems so hasty to hear and to know, as to gaze: it was not the Law they desired to know, but the place and the Mount, and to be idlely occupied: and therefore God gave the charge three times: for curiosity is an odious thing to God.

And we see that this very affection of curiosity reigned afterwards in the sons of* 2.388 Adam in moving curious questions, concerning Heaven and Hell, how and where* 2.389 they be, omitting many needful things in the mean time; like the Athenians, that gave themselves to nothing but to tell or hear new things. The Apostles must needs be asking our Saviour, Lord, wilt thou at this time restore the kingdom? and tell us, when shall these things be? and what shall be the signe of thy coming, and of the end* 2.390 of the world? But as Christ answered them, It is not for you to know the times and seasons, which the Father hath put in his own power. So here Moses, Non est vestrum ascendere montem, It is not for you to come near the Mount, or to see what is done there, it belongeth not to you.

This then must be our wisdom, to be content with the knowledge of that which God hath revealed to us: and not to be too curious in prying after those things which he hath reserved to himself. Secreta Deo, aperta & revelata, nobis & filiis nostris, as Moses said, secret things belong to God our Lord; but those things which* 2.391 are revealed, belong to us and to our children. And this is the same which the Apo∣stle counselleth us to do, to keep within the limits which the Holy Ghost hath set us: Not to think of our selves more highly then we ought to think, but to think soberly,

to be wise to sobriety. This curious enquiring and searching after needlesse matters, hath been the decay of learning. And the Apostle saith, that such curious inquisitors,* 2.392 shall languish, and be sick with foolish questions, ever learning, and never able to come to the knowledge of the truth. Qui inventa veritate (saith S. Augustine) aliud quaerit, 〈◊〉〈◊〉 invenerit, He that finding the truth, seeketh further, shall finde a lye. We have a fearful example of it in Solomon: I gave my heart (saith he) to know* 2.393 wisdom, and to know madnesse, and folly: his too great curiosity made him stray too far, and by degrees to connive at most grosse idolatry. Qui scrutator est divinae maje∣statis opprimetur a gloria, they which are too inquisitive in seeking out things too high for them, shall perish in their folly. Therefore it is best for us to know our bars, and keep our distance. And thus much for the several means of Preparation.

CHAP. XIX.

The manner of delivering the Law. 1. With thick clouds. 2. With thunder and lightning. 3. With sound of a trumpet. The terrible delivering of the Law, compared with the terrour of the last judgement, when we must give account for the keeping of it. The comparison in all the particulars. The use of this.

THere is added also by the learned another point, not a point of Preparation, but a* 2.394 necessary observation in the delivery of the Law, fit for meditation, and it is ga∣thered from the manner of the delivery of it, in the before mentioned Chapter of Ex∣odus,* 2.395 upon which the Apostle seems to Comment. For whatsoever might seem* 2.396 terrible to man, God made it to concur with the delivery of the Law. The particu∣lars are these.

1. The Lord told Moses, he would come in a thick cloud.* 2.397

2. With thundering, with lightning, with the sound of a trumpet.* 2.398

Now all these as they are fearful sights and objects, so was it done purposely by God, that his Law might be received with the more reverence. And we see it took* 2.399 effect and wrought upon them: For upon the quaking of the Mount, and those ter∣rible sights, the people removed and stood afar off, and said to Moses, Speak thou* 2.400 with us, and we will hear, but let not God speak withus, lest we dye. Nay, the sight of these things was so terrible, that it wrought upon Moses himself, for there we read that Moses said, I exceedingly quake and fear.* 2.401

These sights and sounds affect us not, because they are past: but yet the Apostles argument may affect us. If the delivery of the Law was so terrible, how dreadful* 2.402 shall the account be how it is kept? And if the Law being delivered by the ministery of Angels (as S. Stephen said) were thus terrible, how dreadful shall it be when God* 2.403 * 2.404 in the power of his Majesty shall come to require account of it? Now this will ap∣pear more plainly, by comparing the circumstances in the delivery of the Law, with the day of judgement.

1. That which is first mentioned, is a thick and dark cloud. And the Prophet speaking of the day of judgement, saith, The day of the Lord is darknesse, and no* 2.405 * 2.406 light. S. Jude cals it, the blacknesse of darknesse. And the Prophet Joel gives the* 2.407 reason: because the Sun and Moon shall be darkned, and the stars shall withdraw their* 2.408 light.

2. The second, there were thunder-claps. And S. Peter saith, that when the day* 2.409 of the Lord shall come, the Heavens shall passe away with a great noise, and the ele∣ments shall melt with servent heat, and the Earth shall be burnt up. And no man doubts but these things are more terrible to the eye and the ear, then the noise of a thunder-clap.

3. The third is lightning or fire, which then was but upon the mount of Sinai only: but at the last day, it shall be all over the Earth. This fire was but as that in the Bush,* 2.410 which was not consumed by it, nor Sinai by this. But our God is a consuming fire,* 2.411 and such a fire as will torment for ever. S. John saith, the smoke of it shall ascend for* 2.412 ever, and the fire shall never be quenched.

4. The fourth is the sound of a trumpet, that pierced the ears of the living onely: but there shall be a more shrill trumpet, that shall be heard, not by the living onely,

but by the dead in their graves. The trumpet shall sound, and the dead shall be rai∣sed, saith S. Paul.* 2.413

5. Another thing (which was an effect of the former) was the shaking of the Earth, there but one mountain quaked; but at the last day it is said, Yet once more* 2.414 I shake not the Earth, but also Heaven. This removed not the mountain, but that* 2.415 shall remove both Heaven and Earth.

Thus we see the circumstances of both conferred; now let us compare the effects of them. The giving of the Law made onely Moses to shake and tremble, but at re∣quiring of an account of it, there shall be like trembling of all, the very just shall* 2.416 tremble too: but the wicked, they shall smite their knees together. They shall go* 2.417 into the holes of the rocks, and into the caves of the earth for fear of the Lord, and* 2.418 * 2.419 for the glory of his Majesty, when he ariseth to shake terribly the earth. And as our* 2.420 Saviour (quoting the words of the Prophet) speaks, They shall say to the mountains, coverus, and to the hils fall on us, and that to hide them from the wrath of the angry Judge. So that we see, by these comparisons, that the delivery did in some sort pre∣figure the requiring of it; but the terriblenesse of that day cannot be expressed. This sound may awake us now; and therefore let us say, as the people said here to Moses, let us hear it by the ministery of man: and as the Apostle saith, let us have grace to* 2.421 serve God with reverence and fear. For no doubt when Christ shall come from Heaven, he will bring with him a fiery Law, even fire and brimstone, like to the * 2.422 Law mentioned and foretold by Moses. So much for the circumstances and effects in the manner of delivering the Law.

CHAP XX.

The end of the Law as given by Moses. 1. It brings none to perfection, and that by rea∣son of mans corruption, as appears, 1. by the place, a barren wildernesse, a mountain, which none might touch, 2. By the mediatour Moses. 3. By the breaking of the ta∣bles, &c. 2. It brings us to Christ, because given by Angels in the hand of a Medi∣atour: It was to be put into the ark: Given fifty dayes after the Passeover: Moses had a veyl: The fiery Serpent: Our use of the Law, to know our debts as by a book of accounts, then to drive us to seek a surety to pay the debt, viz. Christ, and to be thankful and take heed of running further into debt.

THere is yet one thing to be considered, namely, the use and end of the Law,* 2.423 which we will collect from the words of the Author to the Hebrews. It bring∣eth no man to perfection. The Law (that is the Mosaical Law, or the Covenant of* 2.424 works, but not the moral Law considered as it is a part of the Covenant of grace) made nothing perfect; but it was the bringing in of a better thing. So that 1. It brings no man to perfection. 2. It brings us to a better thing, that is (as it is in another place,) the Law was our Schoolmaster to bring us to Christ; but the principal end of the Law,* 2.425 as it is delivered by Christ, and become a part of the Gospel, is to be a rule to direct us, and the way to leade us by walking therein to life and salvation, Mat. 5. & 6. & 7.

1. For the first end. Though it be a Law which carrieth with it the character of the Lawgiver, as those of Solon did, (which was mildenesle) and of Draco, which was cruelty. So this of God, holinesse, justice, goodnesse, &c. And though it be manda∣tum sanctum, an holy Law, in respect of the duties to God; and justum, 〈◊〉〈◊〉, in re∣spect* 2.426 of the duties to men, and bonum, good, in respect of our selves: yet by occasion of our corruption and transgression, it bringeth no perfection with it, which appears by seven circumstances.

• 1. The first is of the place where it was given. That was a vast and barren Wilder∣nesse yeelding no fruit: to signifie, that the Law should be so barren of fruits, that it should not yeeld one soul unto God.
• 2. The second is of the Mountain, which was Sinai. And this S. Paul acknow∣ledgeth* 2.427 to have relation by way of allegory to Agar. It is a mountain in Arabia, and therefore holdeth of Ishmael the son of Agar the bondwoman, and therefore to be cast out with her children, and not to receive the inheritance with Isaac. So they which think to bring forth fruit by their own righteousnesse, are like Ishmael who

• was born by nature, not by promise, as Isaac was, whose birth was supernatural: therefore the children of the Law are to be cast out with their mother, because they cannot be perfected by it.
• 3. Thirdly, none might go up to this mountain, none might touch it. And so concerning the Law, none hath gone up to it, none could so much as ever touch it, as he should. But the condition of grace, the Gospel, is otherwise. We must* 2.428 ascend to Sion, the hill of grace, and that with boldnesse. And many have gone up to it. The Prophet speaking of the Gospel of grace, saith: Many people* 2.429 shall go and say, Come ye, and let us go up to the mountain of the Lord, &c.
• ...

  4. The fourth is of the person that was minister of it, Moses. And if any man should have received perfection by the Law, no doubt but he that gave it, might. But we finde that he was a transgressour of the Law, before he received it, and* 2.430 therefore was never partaker of the promise of the Law, that is, to enter into the land of Canaan. Again, his miracles often were destructive, as to drown 〈◊〉〈◊〉, and to bring plagues, to shew Gods wrath and justice, and not to save. Whereas the Ministers of grace raised the dead, healed the sick, cast out Devils, &c. So we see it is the Covenant of Grace that must perfect and save.

  Lastly, when Moses came down from the Mount, his face did so shine, that* 2.431 no man was able to behold him, unlesse a veil were put over his face: which* 2.432 shews, that the cleannesse and perfection of that Law is rather to dazle the eyes, then to enl ghten them: but Christ came into the world with so milde an aspect and countenance, as needed no veil.

• 5. The next is of the Law it self. The Tables were broken before they could be delivered, which the Fathers expound to signifie, how that covenant should be made void, and another come instead of it.
• 6. Of the Time. In that very time that the people should have received the Law, they were in the greatest transgression of it that could be, namely, in idolatry and wor∣shipping the golden Calf, and in that respect, very unfit to receive a Law, and so it was broken before it was given.
• 7. Lastly, of the Manner. It was delivered by the terrible blast of a trumpet, to terrifie the people; shewing thereby, that it was a Law of terrour, and would require terrible things at their hands. But the delivery of the Gospel was clean contrary; for that was delivered in a comfortable song, by a Quire of Angels, praysing and giving glory to GOD: a song of peace and joy: whereas the trumpet serves ra∣ther to denounce war.

For the second end. It was to be 〈◊〉〈◊〉 ad Christum, a Schoolmaster to bring* 2.433 us to Christ; which will be shewen by these five circumstances of the Law.

• 1. It was delivered by the ministery of Angels. It was ordeined by Angels in the* 2.434 hand of a Mediatour, saith the Apostle. Now we know that a Mediatour hath power to end matters as he pleaseth, either to establish or abrogate a Law. So Christ our Mediatour, because for our salvation it could not be otherwise, took upon him in his own person to satisfie God, and abrogate the old Covenant, to establish a new. So the Law brings us to this Mediatour.
• 2. There was a charge given to Moses, that the two Tables should be put into the* 2.435 Ark of the Testimony, which was but a signe of Gods presence with them: which* 2.436 signe was perfected in Christ, in whom God is present with us, for he is our Emanuel, God with us indeed.
• 3. Moses must have a veil, which was but a Ceremony, to shew the mitigation of* 2.437 the rigour of the Law by Christ; for by him the veil is removed. The veil also signifi∣ed the ceremonies of the Law, which referred to Christ, and by him are done away.
• 4. The time when the Law was delivered, was fifty dayes after the celebration of the Passeover, the time of first fruits. And at that very time, the same day, fifty dayes after, at Pentecost came the Holy Ghost in the Gospel. And though we cannot per∣form all we should, yet because those fifty dayes are the time of first fruits, we may offer up our first-fruits, and inchoatam obedientiam inchoate obedience accepted by Christ. And this inchoate obedience we shall have, when we shall have new hearts, not of stone, but of flesh. A new heart will I give you, &c. as the Prophet speaks,* 2.438 which as the Apostle expounds it in the New Testament, written, not in tables of stone, but in the fleshly tables of our heart, whereby we shall be made able to offer up* 2.439 our first fruits
• ...

• 5. Lastly. By the protestation which the people made against God and Moses* 2.440 that they would not hear them, we see a plain dissolution of the Law. 〈◊〉〈◊〉 sunt 〈◊◊〉〈◊◊〉 & Mosen, they spake against God and Moses. Presently upon their murmuring came a type of Hell. The Lord sent fiery Serpents among them, and in [ 6] the next 〈◊〉〈◊〉 follows their humiliation, 〈◊〉〈◊〉, we have sinned: and the [ 7] verse after followes a declaration of the Gospel, concerning the coming of Christ. [ 8] Make 〈◊〉〈◊〉 a fiery Serpent, faith God, which Serpent Christ applyeth to himself. As* 2.441 Moses lifted up the Serpent in the wildernesse, so must the Son of Man be lifted up. Besides, the 〈◊〉〈◊〉, had their types of the Sacraments in the Gospel, as the* 2.442 passing through the Red sea foreshewed Baptism, their Manna, and the water out of the Rock, the Lords Supper, And thus we see that the Law was 〈◊〉〈◊〉 ad 〈◊〉〈◊〉, a Schoolmaster to lead us to Christ.

To make this more plain. Christs wisdom in the Gospel must be ours: for he saith, a man must call himself to account, how he hath used his talent; for God is one that* 2.443 will take account of his servants how they have imployed the talents which he hath delivered them, and we must expect to be called ad calculum, to account for our talent, and not hide them in the ground with the foolish servant.

This is the first use of the Law, that it is tabula supputationum, our book of Debitor and Creditor; the tables that we must make our account by, and lets us see, how we stand in case of profit and losse; and in that respect it is remedium igno∣rantia, a remedy for ignorance. Now because it sheweth us, that our debt is* 2.444 greater then we are able to pay, and so becomes our sting to death, shewing* 2.445 us our miserable condition, with a memento unde excideris, a putting us in minde whence we are fallen, from the image of God: As also the horror of Hell, in∣to which we shall fall: the first of which will procure grief, and the other ter∣rour within 〈◊〉〈◊〉. And when it hath brought us to this, that wee may bee con∣demned in the whole summe, when God and we have reckoned: then hath he* 2.446 his 〈◊〉〈◊〉, the Conscience to 〈◊〉〈◊〉 the debt, which brings in another use of the Law; that it will be our humiliator, humbler, shutting us up in prison, then it is remedium 〈◊〉〈◊〉, a cure of our pride.

Then cometh in another use of the Law. That seeing our condemnation to be most just, and that wee are never able to discharge so great a debt: there can be no other way for us, but to seek out a surety to discharge it for us, and that leadeth us as it did the Israelites to the brazen Serpent, that is, to Christ. So that the one will keep in our remembrance, our debt, and deliverance; and the other will teach us to say with the Psalmist, Quid retribuam, &c. and so be conver∣ted to his testimonies, and work a care in us, that we lay no more debt upon Christ, then we needs must, by reason of our infirmity.

So much for the Preparation.

Notes

• * 1.1

  Psalm. 34. 11.
• * 1.2

  Pro. 4. 1.
• * 1.3

  Cic. pro M. Cae∣lio.
• * 1.4

  〈◊〉〈◊〉.
• * 1.5

  Lib. 7. cap. 17.
• * 1.6

  de divinat. 4
• * 1.7

  Offic. l: 1.
• * 1.8

  Ad Herenn. 4
• * 1.9

  Exo. 10. 9.
• * 1.10

  Mat. 19: 13.
• * 1.11

  〈◊〉〈◊〉. 18. 15.
• * 1.12

  Maa. 15. 9.
• * 1.13

  Psalm. 119. 9.
• * 1.14

  Exod. 12. 27.
• * 1.15

  〈◊〉〈◊〉. 6. 21.
• * 1.16

  7
• * 1.17

  Prov. 20. 11.
• * 1.18

  1 Sam. 2. 25.
• * 1.19

  2 Reg. 2. 24.
• * 1.20

  Rev. 20. 12.
• * 1.21

  John 13. 〈◊〉〈◊〉.
• * 1.22

  Luk. 2. 46.
• * 1.23

  mat. 21. 15, 16
• * 1.24

  Psalm. 8. 2.
• * 1.25

  John 21. 15.
• * 1.26

  〈◊〉〈◊〉. 5. 4.
• * 1.27

  Math. 28. 〈◊〉〈◊〉
• * 1.28

  In ep. 〈◊〉〈◊〉. tract. 3.
• * 1.29

  〈◊〉〈◊〉.
• * 1.30

  2
• * 1.31

  〈◊〉〈◊〉. 34. 11.
• * 1.32

  The Etymology
• * 1.33

  The 〈◊〉〈◊〉. Clemens.
• * 1.34

  Matth. 22. 〈◊〉〈◊〉.
• * 1.35

  John. 〈◊〉〈◊〉. 16.
• * 1.36

  〈◊〉〈◊〉. 12. 13.
• * 1.37

  Acts 20. 21.
• * 1.38

  Hebr. 6. 1.
• * 1.39

  2. Tim. 1. 13.
• * 1.40

  〈◊〉〈◊〉. 6. 17.
• * 1.41

  12. 6.
• * 1.42

  〈◊〉〈◊〉. 22. 37.
• * 1.43

  2. Pet. 3. 〈◊〉〈◊〉.
• * 1.44

  1. Cor. 14. 20.
• * 1.45

  Eph. 1. 13.
• * 1.46

  〈◊〉〈◊〉.
• * 1.47

  John. 5. 〈◊〉〈◊〉.
• * 1.48

  2
• * 1.49

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 3, 〈◊〉〈◊〉.
• * 1.50

  Gen. 18. 17.
• * 1.51

  19.
• * 1.52

  17. 1.
• * 1.53

  18. 18.
• * 1.54

  22. 18.
• * 1.55

  Gen. 24. 63.
• * 1.56

  12.
• * 1.57

  27.
• * 1.58

  33.
• * 1.59

  〈◊〉〈◊〉 14.
• * 1.60

  〈◊〉〈◊〉. 6. 〈◊〉〈◊〉.
• * 1.61

  Deut. 6. 8.
• * 1.62

  9.
• * 1.63

  Psal. 34. 11.
• * 1.64

  Pro. 4. 3. 4.
• * 1.65

  1 Chro. 28. 9.
• * 1.66

  2. Reg. 12. 2.
• * 1.67

  Susan. 3.
• * 1.68

  L. 1. Antiq.
• * 1.69

  Rom. 2. 18.
• * 1.70

  Eph. 6. 4.
• * 1.71

  1. Cor. 14. 19.
• * 1.72

  Luk. 1. 3, 7, 8.
• * 1.73

  Act. 18. 24.
• * 1.74

  25.
• * 1.75

  2. Tim. 3. 15.
• * 1.76

  Gal. 6. 6.
• * 1.77

  Mat. 36. 12.
• * 1.78

  1 Pet. 3. 15.
• * 1.79

  1 Jon. 4 1.
• * 1.80

  1 Cor. 11. 28
• * 1.81

  2. 13. 5.
• * 1.82

  Ro. 15. 14.
• * 1.83

  Eph. 6. 14.
• * 1.84

  Ro. 12. 1.
• * 1.85

  John. 17. 3.
• * 1.86

  Deut. 11. 21.
• * 1.87

  〈◊〉〈◊〉. 6. 21.
• * 1.88

  1 Cor. 15. 4.
• * 1.89

  Gal. 2. 2.
• * 1.90

  2 Cor. 6. 1.
• * 1.91

  Jer. 6. 29.
• * 1.92

  Esa. 55. 10. 11.
• * 1.93

  Esa. 49. 4.
• * 1.94

  Luk. 10. 6.
• * 1.95

  2 Cor. 2. 15.
• * 1.96

  Mat. 13. 23.
• * 1.97

  in 〈◊〉〈◊〉.
• * 1.98

  The Duty of the Catechized
• * 1.99

  psalm. 122. 1.
• * 1.100

  Esa. 2. 3.
• * 1.101

  psalm. 84. 10.
• * 1.102

  Esay. 29. 13.
• * 1.103

  11
• * 1.104

  Mar. 8. 2.
• * 1.105

  Act. 20. 7.
• * 1.106

  psal. 105. 31.
• * 1.107

  Act. 17. 22.
• * 1.108

  Luk. 23. 8.
• * 1.109

  Act. 2. 46.
• * 1.110

  Pro. 8. 34.
• * 1.111

  Ephes. 5. 16.
• * 1.112

  Mat. 22. 5.
• * 1.113

  Gen. 25. 7.
• * 1.114

  Exo. 32. 6.
• * 1.115

  Leo.
• * 1.116

  Hier ad Deme∣tr.
• * 1.117

  Esa. 29. 10.
• * 1.118

  Mat. 22. 13.
• * 1.119

  2 Chr. 29. 34.
• * 1.120

  1 Chr 29. 17.
• * 1.121

  Mat. 3. 3.
• * 1.122

  〈◊〉〈◊〉. 12. 47.
• * 1.123

  Amos. 4. 12
• * 1.124

  Act. 11. 23.
• * 1.125

  Psalm. 119. 9.
• * 1.126

  Luke 12. 1.
• * 1.127

  1. Cor. 5. 6.
• * 1.128

  Deut. 29. 18.
• * 1.129

  〈◊〉〈◊〉. 5. 1.
• * 1.130

  Gen. 28. 17.
• * 1.131

  Psalm. 2. 11.
• * 1.132

  5, 7
• * 1.133

  Proverbs. 1. 7.
• * 1.134

  19. 23
• * 1.135

  psalm. 85. 9.
• * 1.136

  pro. 23. 17
• * 1.137

  Psa. 〈◊〉〈◊〉.
• * 1.138

  1. King. 8. 9.
• * 1.139

  Dan. 9, 3.
• * 1.140

  20.
• * 1.141

  1 King. 3. 9. 10
• * 1.142

  Act. 10. 9. 11.
• * 1.143

  in Math.
• * 1.144

  1 Pet. 3. 12.
• * 1.145

  Psa. 119. 18.
• * 1.146

  37. 25.
• * 1.147

  Rev. 3. 〈◊〉〈◊〉.
• * 1.148

  Ro. 12. 11.
• * 1.149

  Gal. 4. 18.
• * 1.150

  Psa. 119. 40.
• * 1.151

  131.
• * 1.152

  in psalm.
• * 1.153

  in Ezekiel.
• * 1.154

  Ps. 107. 9.
• * 1.155

  Psal. 24. 4. 5.
• * 1.156

  19. 8.
• * 1.157

  2. Cor. 6. 15.
• * 1.158

  Hug. de. 〈◊〉〈◊〉.
• * 1.159

  Mar. 9. 23.
• * 1.160

  1 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.161

  〈◊〉〈◊〉. 11. 6.
• * 1.162

  Ab. 2. 4.
• * 1.163

  Ro. 5. 2. 9. 32.
• * 1.164

  Psalm. 81. 3.
• * 1.165

  〈◊〉〈◊〉. 2.
• * 1.166

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.167

  Act. 5. 42.
• * 1.168

  〈◊〉〈◊〉. in serm. 24.
• * 1.169

  〈◊〉〈◊〉. 14. 35.
• * 1.170

  Ex. 29. 13.
• * 1.171

  Psal. 40. 6.
• * 1.172

  Esa. 32. 3.
• * 1.173

  Exod. 5. 17.
• * 1.174

  〈◊〉〈◊〉. 8. 18.
• * 1.175

  de singularitate 〈◊〉〈◊〉
• * 1.176

  〈◊〉〈◊〉 in psalm. 45.
• * 1.177

  Deut. 17. 13.
• * 1.178

  Act. 2. 43.
• * 1.179

  Heb. 17. 28.
• * 1.180

  Col. 〈◊〉〈◊〉.
• * 1.181

  2 Cor. 9. 7.
• * 1.182

  Lev. 6. 143.
• * 1.183

  Mat. 26. 40.
• * 1.184

  Act. 20. 9.
• * 1.185

  serm. de appe∣ritione.
• * 1.186

  Eccl. 3. 7.
• * 1.187

  Es. 41. 1.
• * 1.188

  Zach. 2. 13.
• * 1.189

  Ab. 2. 20.
• * 1.190

  Act. 〈◊〉〈◊〉.
• * 1.191

  Act. 1. 11
• * 1.192

  Luc. 4. 20
• * 1.193

  Job. 〈◊〉〈◊〉. 1.
• * 1.194

  Deu. 28. 1, Esa. 32. 3.
• * 1.195

  Pro. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.196

  17. 24.
• * 1.197

  Luk. 11. 28
• * 1.198

  Kev. 1. 3.
• * 1.199

  〈◊◊〉〈◊◊〉 1
• * 1.200

  2 Pet. 1. 19.
• * 1.201

  Exo. 7. 23.
• * 1.202

  Deu. 6. 6.
• * 1.203

  Pro. 1. 4.
• * 1.204

  2. 10. 11
• * 1.205

  John. 5. 39.
• * 1.206

  Es. 8. 19.
• * 1.207

  Act. 17. 11.
• * 1.208

  Lam. 3. 49.
• * 1.209

  Eccl. 1. 13.
• * 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.211

  Job. 29. 16.
• * 1.212

  1 Pet. 1. 10.
• * 1.213

  1 Tim. 4. 15.
• * 1.214

  Phil. 4. 8.
• * 1.215

  〈◊〉〈◊〉. 24. 63.
• * 1.216

  Psal. 119.
• * 1.217

  〈◊〉〈◊〉. 3. 16.
• * 1.218

  Agge 2. 11.
• * 1.219

  Mal. 2. 7.
• * 1.220

  Luc. 2. 46.
• * 1.221

  〈◊〉〈◊〉. 27. 9.
• * 1.222

  1 〈◊〉〈◊〉. 13. 8.
• * 1.223

  Luc. 10. 42.
• * 1.224

  Prov. 1. 28.
• * 1.225

  〈◊〉〈◊〉. 3. 4.
• * 1.226

  1 Sam. 2. 25.
• * 1.227

  Ephes. 3. 4.
• * 1.228

  〈◊〉〈◊〉. 7. 24, 〈◊〉〈◊〉.
• * 1.229

  1. Cor. 3. 10.
• * 1.230

  Heb. 6. 1.
• * 1.231

  〈◊〉〈◊〉. 6. 48, 49.
• * 1.232

  Heb. 11. 6.
• * 1.233

  Psal. 4. 6.
• * 1.234

  De civ. 〈◊〉〈◊〉. l. 19. c. 1.
• * 2.1

  Amos 6. 4, 5, 6
• * 2.2

  Apage 〈◊◊〉〈◊◊〉 late∣bras querit, A∣way with such happinesse as hides it self in corners.
• * 2.3

  〈◊〉〈◊〉
• * 2.4

  〈◊〉〈◊〉. 30. 15.
• * 2.5

  2
• * 2.6

  Job 1.
• * 2.7

  〈◊〉〈◊〉. 12. 20.
• * 2.8

  〈◊〉〈◊〉. 59. 5.
• * 2.9

  〈◊〉〈◊〉 Matth. 〈◊〉〈◊〉.
• * 2.10

  John 4. 13.
• * 2.11

  Psalm. 16. 11.
• * 2.12

  〈◊〉〈◊〉.
• * 2.13

  1
• * 2.14

  By Reason
• * 2.15

  〈◊◊〉〈◊◊〉.
• * 2.16

  〈◊〉〈◊〉. 10.
• * 2.17

  By Faith 1.
• * 2.18

  de utilitate cre∣dendi ad Hom∣rat. c. 10.
• * 2.19

  Esa. 7. 9.
• * 2.20

  Act. 17. 18.
• * 2.21

  Rom. 1. 19.
• * 2.22

  Esa. 28. 26.
• * 2.23

  2. Pet. 1. 5.
• * 2.24

  〈◊〉〈◊〉.
• * 2.25

  Object. 1.
• * 2.26

  Answ. 1.
• * 2.27

  Object. 2.
• * 2.28

  Answ. 2.
• * 2.29

  Josh. 10. 12.
• * 2.30

  Luk. 23. 33.
• * 2.31

  de usu 〈◊〉〈◊〉.
• * 2.32

  9 ad 〈◊〉〈◊〉.
• * 2.33

  Acts 17. 28.
• * 2.34

  Object. 1.
• * 2.35

  〈◊〉〈◊〉. 1.
• * 2.36

  De natura 〈◊〉〈◊〉.
• * 2.37

  〈◊〉〈◊〉.
• * 2.38

  Gen. 9. 22.
• * 2.39

  14. 21.
• * 2.40

  27. 41.
• * 2.41

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 16. 17.
• * 2.42

  〈◊〉〈◊〉. 26. 28.
• * 2.43

  Gen. 3. 11.
• * 2.44

  Object.
• * 2.45

  〈◊〉〈◊〉.
• * 2.46

  〈◊〉〈◊〉. 9., 36.
• * 2.47

  〈◊〉〈◊〉. 66. 〈◊〉〈◊〉.
• * 2.48

  Athen.
• * 2.49

  Extrop
• * 2.50

  〈◊〉〈◊〉.
• * 2.51

  4
• * 2.52

  1
• * 2.53

  Job. 1. 9.
• * 2.54

  2.
• * 2.55

  Hebr. 12.
• * 2.56

  Luk. 12. 24.
• * 2.57

  Psalm. 147. 9.
• * 2.58

  Psal. 104. 22. 23.
• * 2.59

  In his 10.
• * 2.60

  Serm. de pro∣videntia.
• * 2.61

  Meanes or Nature.
• * 2.62

  Ezec. 4. 16. 5. 16
• * 2.63

  John. 6. 32.
• * 2.64

  Psa. 17. 14.
• * 2.65

  Aggai. 1. 6.
• * 2.66

  Gen. 1.
• * 2.67

  John. 9. 6.
• * 2.68

  2 Kings 2. 19.
• * 2.69

  Gen. 39.
• * 2.70

  See the Epi∣tome. folio. 63.
• * 2.71

  1 Sam. 14. 42.
• * 2.72

  Jon. 1. 7.
• * 2.73

  pro. 16. 33.
• * 2.74

  Psalm 8.
• * 2.75

  1. 〈◊〉〈◊〉. 8. 5., 6.
• * 2.76

  1. 4 De Civ. Dei.
• * 2.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 2.78

  1. Cor. 8. 6.
• * 2.79

  De civ. Deil 4
• * 2.80

  Obiection.
• * 2.81

  Answer.
• * 2.82

  out of an an∣thor not now extant, named Sanchuntathon.
• * 2.83

  In Iside et Osyride.
• * 2.84

  Object.
• * 2.85

  Answ. 1.
• * 2.86

  de civ. l 4. c 26
• * 2.87

  In Apolog.
• * 2.88

  Esay. 53. 6. 8.
• * 2.89

  Psalm. 22. 18.
• * 2.90

  zach. 9. 9.
• * 2.91

  Daniel 9. 26.
• * 2.92

  Math. 11. 3. 2, 7.
• * 2.93

  Dent. 17. 15.
• * 2.94

  Gen. 49. 10.
• * 2.95

  Deu. 9. 25.
• * 2.96

  〈◊〉〈◊〉. 2. 20.
• * 2.97

  〈◊〉〈◊〉. 2. 9.
• * 2.98

  Esa. 60. 22.
• * 2.99

  Daniel. 9. 24.
• * 2.100

  Esa. 9. 7.
• * 2.101

  Luc. 2. 25. 38.
• * 2.102

  Mark. 15. 43.
• * 2.103

  Lib. 16. 17. 18.
• * 2.104

  Luk. 4.
• * 2.105

  Mat. 11.
• * 2.106

  Luk. 19. 3.
• * 2.107

  Amos. 2. 6.
• * 2.108

  〈◊〉〈◊〉. 12. 3. 10
• * 2.109

  Amos. 2. 6.
• * 2.110

  Nica. 5. 2.
• * 2.111

  An. Marcellus.
• * 2.112

  〈◊〉〈◊〉
• * 2.113

  Esa. 44. 18.
• * 2.114

  Sect. 1. c. 8. 15. 15.
• * 2.115

  chap. 〈◊〉〈◊〉
• * 2.116

  chap. 35. 52. 54. 62.
• * 2.117

  Chap. 3.
• * 2.118

  23.
• * 2.119

  Chap. 16.
• * 2.120

  Chap. 92.
• * 2.121

  Chap. 15.
• * 2.122

  2. 〈◊〉〈◊〉 1. 19.
• * 2.123

  De 〈◊〉〈◊〉 adversus 〈◊〉〈◊〉.
• * 2.124

  Lib. 16.
• * 2.125

  Lib. 4 de prae∣par Evang.
• * 2.126

  Lib. 2.
• * 2.127

  Acts 17. 23.
• * 2.128

  2 Cor. 1. 19. 20.
• * 2.129

  Daut. 31. 26. 17. 18
• * 2.130

  Jam. 1. 17.
• * 2.131

  Diod Sie.
• * 2.132

  〈◊〉〈◊〉.
• * 2.133

  Mat. 14. 4
• * 2.134

  Esa. 1.
• * 2.135

  Psalm. 51. 17.
• * 2.136

  2 Tim. 3. 8.
• * 2.137

  〈◊〉〈◊〉. 9. 27.
• * 2.138

  Lib. 10.
• * 2.139

  de Civ. dei c. 32.
• * 2.140

  Ro. 8. 3.
• * 2.141

  1 John. 1. 1.
• * 2.142

  Lib. 2. c. 15.
• * 2.143

  Lib. 2. c. 25.
• * 2.144

  Niceph. l. 1. c. 17.
• * 2.145

  Tero. c. 5. in Apolog.
• * 2.146

  Eus. l. 2. c. 2.
• * 2.147

  Mat. 5. 28.
• * 2.148

  Mat. 10. 17.
• * 2.149

  Mark 13. 11. 〈◊〉〈◊〉. 34.
• * 2.150

  Hier.
• * 2.151

  Ep. ad Aug.
• * 2.152

  In Apolog.
• * 2.153

  〈◊〉〈◊〉. 5. c. 18.
• * 2.154

  Addition 1.
• * 2.155

  concerning points clear and 〈◊〉〈◊〉.
• * 2.156

  2 Pet. 2. 20.
• * 2.157

  3. 19.
• * 2.158

  1. Cor. 12. 10.
• * 2.159

  12. 10. 14.
• * 2.160

  Vide 〈◊〉〈◊〉 in 1 Cor. 12 & 14.
• * 2.161

  1. Cor. 12. 11.
• * 2.162

  Lib. 10. c. 7.
• * 2.163

  Tit. 3. 11.
• * 2.164

  2. Tim. 3. 9.
• * 2.165

  lib. 2 de doct. Christ.
• * 2.166

  homil. 3 in 2 Thes. c 3. de locis Theolog.
• * 2.167

  〈◊〉〈◊〉 2 heres. c 46, 47.
• * 2.168

  de doct. Christ. 〈◊〉〈◊〉 2 〈◊〉〈◊〉 8.
• * 2.169

  Heb. 5. 10.
• * 2.170

  1. Tim. 1.
• * 2.171

  l 2 c 45. 47.
• * 2.172

  de doct. Christ. l 2.
• * 2.173

  Addition 2. of peoples sub∣mitting to the judgement of the Church.
• * 2.174

  Deut. 17.
• * 2.175

  Math. 18. 17.
• * 2.176

  Eph. 4. 11. 14.
• * 2.177

  Hec. 13. 17.
• * 2.178

  Epl. 4.
• * 2.179

  Epl. 1 1.
• * 2.180

  Gal. 2. 10
• * 2.181

  Matth. 16. 18
• * 2.182

  De spiritu san∣cto. e 27.
• * 2.183

  de trina 〈◊〉〈◊〉.
• * 2.184

  Addition 3.
• * 2.185

  Of the Chur∣ches power to interpret scri∣ptures.
• * 2.186

  〈◊〉〈◊〉. Cor. 11. 28
• * 2.187

  Addition 4. that the mo∣ral Law is an essential part of the gospel or second 〈◊〉〈◊〉.
• * 2.188

  John 1. 17.
• * 2.189

  1. Cor. 13. 10.
• * 2.190

  〈◊〉〈◊〉. 5. 17.
• * 2.191

  28. 20.
• * 2.192

  Gen. 3. 9.
• * 2.193

  Gen. 17. 1.
• * 2.194

  22. 18.
• * 2.195

  Deut. 18. 15.
• * 2.196

  Act. 7. 37.
• * 2.197

  Esa. 40.
• * 2.198

  C. 1.
• * 2.199

  Mat. 3. 7.
• * 2.200

  Mat. 23. 12.
• * 2.201

  Heb. 6. 1.
• * 2.202

  Gen. 42. 18.
• * 2.203

  Psa. 19. 12.
• * 2.204

  Gen. 2. 17.
• * 2.205

  John. 1. 29.
• * 2.206

  2 Pet. 〈◊◊〉〈◊◊〉.
• * 2.207

  The action.
• * 2.208

  〈◊〉〈◊〉
• * 2.209

  Resp.
• * 2.210

  Rom. 2. 14, 15
• * 2.211

  De Trin. l. 14. c. 15.
• * 2.212

  John 1. 5.
• * 2.213

  Gen. 11. 31.
• * 2.214

  35. 2.
• * 2.215

  35. 4.
• * 2.216

  31. 34.
• * 2.217

  24. 3.
• * 2.218

  31. 53.
• * 2.219

  2. 3.
• * 2.220

  Exod. 16. 23.
• * 2.221

  Gen. 27. 38.
• * 2.222

  41.
• * 2.223

  9. 6.
• * 2.224

  38. 24.
• * 2.225

  34. 31.
• * 2.226

  44. 7.
• * 2.227

  38. 17.
• * 2.228

  20.
• * 2.229

  Gen. 20. 3.
• * 2.230

  12. 17.
• * 2.231

  Gen. 17. 1.
• * 2.232

  Amos. 3. 3.
• * 2.233

  John. 14. 15.
• * 2.234

  Esa. 1. 16.
• * 2.235

  17.
• * 2.236

  Psa. 34. 14.
• * 2.237

  Jer. 5. 8.
• * 2.238

  Esa. 1. 11.
• * 2.239

  Tit. 2. 12.
• * 2.240

  Gen. 3. 5.
• * 2.241

  6. 2
• * 2.242

  The manner.
• * 2.243

  Gen. 31. 6.
• * 2.244

  〈◊◊〉〈◊◊〉. 5. 18.
• * 2.245

  Gen 6. 22.
• * 2.246

  7. 5.
• * 2.247

  Gen. 6. 9.
• * 2.248

  3.
• * 2.249

  Reward.
• * 2.250

  4.
• * 2.251

  Punishment.
• * 2.252

  Exod. 9 27.
• * 2.253

  Gen. 4. 7.
• * 2.254

  Reward to the well 〈◊〉〈◊〉 Gen. 39. 3.
• * 2.255

  5. 24.
• * 2.256

  Exod. 9. 27.
• * 2.257

  1 Pet. 3. 19.
• * 2.258

  1 The action.
• * 2.259

  Soph. in Stob.
• * 2.260

  Serm. 27.
• * 2.261

  rob. serm. 6.
• * 2.262

  De Civ. l. 4.
• * 2.263

  31.
• * 2.264

  2.
• * 2.265

  3. and 4.
• * 2.266

  Reward and Punishment.
• * 2.267

  〈◊〉〈◊〉. 1. 10.
• * 2.268

  〈◊〉〈◊〉.
• * 2.269

  Answ.
• * 2.270

  Matth. 13. 25.
• * 2.271

  〈◊〉〈◊〉. 3. 5.
• * 2.272

  Hab. 1. 16.
• * 2.273

  〈◊〉〈◊〉. 1. 22.
• * 2.274

  Esa. 42. 8.
• * 2.275

  2. Reg. 23. 10.
• * 2.276

  Mark. 7. 11.
• * 2.277

  Exo. 31. 18.
• * 2.278

  32. 19.
• * 2.279

  34. 1.
• * 2.280

  Ezech. 20. 7.
• * 2.281

  Psa. 19. 7.
• * 2.282

  82
• * 2.283

  1 Toti.
• * 2.284

  Deut. 6. 5.
• * 2.285

  2 Totum.
• * 2.286

  5. 29.
• * 2.287

  12. 32.
• * 2.288

  3 Semper.
• * 2.289

  5. 29.
• * 2.290

  11. 1
• * 2.291

  2 Kin. 5. 18.
• * 2.292

  3 Reward.
• * 2.293

  1 Tim. 4. 8.
• * 2.294

  John 5. 29.
• * 2.295

  Act. 26. 7.
• * 2.296

  4 Punishment.
• * 2.297

  Jer. 48. 10.
• * 2.298

  Deut. 27. 6.
• * 2.299

  Gal. 3. 10.
• * 2.300

  Deut. 28. 15.
• * 2.301

  〈◊〉〈◊〉. 66. 10.
• * 2.302

  〈◊〉〈◊〉. 9. 44.
• * 2.303

  James 3. 2.
• * 2.304

  Psal. 19. 12.
• * 2.305

  Pro. 24. 16.
• * 2.306

  Job 9. 2.
• * 2.307

  Psal. 140. 2.
• * 2.308

  Addition 5.
• * 2.309

  Of mans pow∣er to keep the Law of Christ.
• * 2.310

  Gen. 3. 15.
• * 2.311

  22. 18.
• * 2.312

  2. Cer. 5. 19.
• * 2.313

  21.
• * 2.314

  Rom. 4. 3.
• * 2.315

  Rom. 7. 24, 25
• * 2.316

  8. 1.
• * 2.317

  2.
• * 2.318

  Gal. 3. 21, 22
• * 2.319

  Exod. 19. 10.
• * 2.320

  Matth. 3. 3.
• * 2.321

  Eccl. 5. 1.
• * 2.322

  〈◊〉〈◊〉
• * 2.323

  Exod. 19. 4.
• * 2.324

  Dan. 3.
• * 2.325

  1. Cor. 6. 20.
• * 2.326

  Psal. 148.
• * 2.327

  Heb. 11. 25.
• * 2.328

  Psal. 91. 3.
• * 2.329

  5.
• * 2.330

  7.
• * 2.331

  Exod. 19. 4.
• * 2.332

  Psal. 41. 3.
• * 2.333

  Matth 10. 30.
• * 2.334

  Job. 30. 19.
• * 2.335

  Heb. 1. 14.
• * 2.336

  Apoc. 3. 20.
• * 2.337

  Esay 64. 4.
• * 2.338

  Matth. 4. 8.
• * 2.339

  Apoc. 2. 17.
• * 2.340

  Esay 65. 17.
• * 2.341

  Zach. 9. 17.
• * 2.342

  Gal. 4. 5.
• * 2.343

  Eph. 1. 5.
• * 2.344

  1. Sam. 18. 18
• * 2.345

  Jer. 2. 12.
• * 2.346

  2.
• * 2.347

  Agg. 2. 12, 13.
• * 2.348

  Matth. 9. 17.
• * 2.349

  Luke 5. 37.
• * 2.350

  1. Sam. 14. 18.
• * 2.351

  Deut. 5. 29.
• * 2.352

  1. Cor. 10. 11
• * 2.353

  Apoc. 7. 14.
• * 2.354

  2. Cor. 7. 1.
• * 2.355

  Lev. 15.
• * 2.356

  2. Cor. 6. 17.
• * 2.357

  Esa. 52. 11.
• * 2.358

  2. Cor. 6. 16.
• * 2.359

  Apoc. 21. 27.
• * 2.360

  Ecclus. 34. 25
• * 2.361

  2. Pet. 2. 22.
• * 2.362

  Lib. de 〈◊〉〈◊〉 c. 1.
• * 2.363

  1 Thess. 5. 19.
• * 2.364

  John 15. 3.
• * 2.365

  Jer. 2. 22.
• * 2.366

  Mal. 3. 2.
• * 2.367

  Mat. 23. 25.
• * 2.368

  15. 19.
• * 2.369

  Exod. 19. 〈◊〉〈◊〉.
• * 2.370

  Deut. 7. 2.
• * 2.371

  Job 31. 1.
• * 2.372

  1 Cor. 7.
• * 2.373

  Haggi 2. 12.
• * 2.374

  Isay 1. 22.
• * 2.375

  Heb. 12. 1.
• * 2.376

  1 Cor. 6. 12.
• * 2.377

  Psal. 69. 23.
• * 2.378

  109. 7.
• * 2.379

  Matth. 6. 5.
• * 2.380

  2.
• * 2.381

  3.
• * 2.382

  〈◊〉〈◊〉. 3.
• * 2.383

  Exod. 16. 19.
• * 2.384

  25.
• * 2.385

  1 Sam. ó. 19.
• * 2.386

  Num. 14 44.
• * 2.387

  45.
• * 2.388

  Acts 17. 21.
• * 2.389

  1. 6.
• * 2.390

  Mat. 24. 3.
• * 2.391

  〈◊〉〈◊〉. 29. 29.
• * 2.392

  1 Tim. 6. 4. 2 3. 7.
• * 2.393

  Eccl. 1. 17.
• * 2.394

  The manner of delivering the Law.
• * 2.395

  Exod. 19.
• * 2.396

  Heb. 12. 18.
• * 2.397

  Vers. 9.
• * 2.398

  16.
• * 2.399

  Exo. 20. 18.
• * 2.400

  19.
• * 2.401

  Heb. 12. 21.
• * 2.402

  25.
• * 2.403

  Acts 7. 53.
• * 2.404

  Heb. 2. 2.
• * 2.405

  Amos 5. 18.
• * 2.406

  19.
• * 2.407

  Jude 13.
• * 2.408

  Joel 3. 15.
• * 2.409

  2 Pet. 3. 10.
• * 2.410

  Heb. 12. 10.
• * 2.411

  Apoc. 19. 3.
• * 2.412

  Mark 9. 43.
• * 2.413

  1 Cor. 15. 52.
• * 2.414

  Heb. 12. 26.
• * 2.415

  Luke 21. 11.
• * 2.416

  Nahum 2. 10.
• * 2.417

  Esay 2. 19.
• * 2.418

  Hos. 10. 8.
• * 2.419

  Luke 23. 30.
• * 2.420

  Apoc. 6. 16.
• * 2.421

  Heb. 12. 28.
• * 2.422

  Deut. 33. 2.
• * 2.423

  The end of the Law.
• * 2.424

  Heb. 7. 19.
• * 2.425

  Gal. 3. 24.
• * 2.426

  Rom. 7. 12.
• * 2.427

  Gal. 4. 24. 25.
• * 2.428

  Heb. 4. 16.
• * 2.429

  Esay 2. 3.
• * 2.430

  Numb. 20. 12.
• * 2.431

  Exod. 34. 33.
• * 2.432

  2 Cor. 3. 13.
• * 2.433

  2.
• * 2.434

  Gal. 3. 19.
• * 2.435

  Deut. 10. 2.
• * 2.436

  8.
• * 2.437

  2 Cor. 3. 14.
• * 2.438

  Ezek. 36. 26.
• * 2.439

  2 Cor. 3. 3.
• * 2.440

  Numb. 21. 5.
• * 2.441

  John 3. 14.
• * 2.442

  1 Cor. 10.
• * 2.443

  Mat. 25. 19.
• * 2.444

  1 Cor. 15. 56.
• * 2.445

  Apoc. 2. 5.
• * 2.446

  Cal. 3. 23.