I. Scripture-light the most sure light ... delivered in three sermons on 2 Pet. I. 19 : II. Christ in travel ... in three sermons on Isai. 53. 11 : III. A lifting up for the down-cast ... delivered in thirteen sermons on Psal. 42, 11 : four several sermons ... / preached by William Bridge ...

SCRIPTURE-LIGHT, The most Sure LIGHT: Compared with Dreams and Voyces.

Sermon II.

2 PET. 1.19.

We have also a more sure Word of Prophe∣sie, whereunto ye do well that ye take heed, as unto a Light that shineth in a dark place, until the day dawn, and the Day-star arise in your hearts.

[Instance 2] AS for Dreams and Voyces; the Scripture, or the written Word of God, is more excellent than those; and the Light of Scripture, is the best Light in compare with any Light that may come from them. For,

[ 1] First: In many Dreams there is much va∣nity, Eccles. 5.7. In the multitude of Dreams,* 1.1 and many words (saith Solomon) there are also divers vanities; but fear thou God: It seems then, that the fear of God doth not consist with these. Here is a check

upon our attendance on the••e: But saies the Apostle, Let the Word of God dwel in you richly; there is no check on that.

[ 2] Secondly: Dreams are uncertain: Some are Natural, and some are Supernatural.* 1.2 It's an hard thing to know whether the Dream be Natural, or Supernatural. In case it be Supernatural: Supernatural Dreams, are either Diabolical, from the Devil: or Divine, from God: and it's an hard thing to know whether it be of God, or from Satan. Some think, that if Dreams do greatly afflict and trouble the mind with some sharp impression, then they are of God, Because (saies Pilates Wife) I have suffered many things this night in a Dream: and this Dream of hers (say they) was of God. But others think rather, that it was from Satan, who would have hundred the death of Christ, and so the great Work of Mans Redemption. But if ye look into Job, 7. ye shal find that he saith to God, Thou skarest me with Dreams; yet it was Sa∣tan that did it: for as before, when Satan by his Instruments, took all from Job, he saith, The Lord hath taken away; so here, when Satan vexed and skared him with Dreams, he saith to God (acknowledging his Providence) Thou skarest me with Dreams; and yet I say it was Satan: for he was put into Satans hand, and whatever affliction he met with, it was from Satan, and his Instru∣ments: So that the trouble, and suffering of the Dream, doth not argue that it is from God. It is a very hard thing to know whe∣ther it be of God, or from Satan: And in case that the Dream be of God, yet it is an hard thing to know the meaning, and Interpre∣tation of it: for Pharaoh had a Dream; but al his Magitians could not interpret it; that was a work for Joseph: And so though Nebuchadnezzar had a Dream, and that might be o•• God; yet neither he, nor his wise men, could tel the Interpretati∣on thereof; that was a work for Daniel, the work of a Prophet. A wicked man may have a Dream from God; but it requires the Spirit of no less than a Prophet, to give the Interpretation thereof. But now, Are we at such Uncertainties in reading the Word? Can none but a Prophet understand the Scripture? The Priests and Levites gave the Sence of the Word to the People ordinarily; yet they were no Prophets. The Word of the Lord, is a Light, and Lanthorn unto al our feet, plain and easie to be understood, in al those things that are absolutely necessary unto our Salva∣tion.

Quest. But may not God speak unto us by a Dream now, if he will?

[Answ.] Wi••hout doubt he may, if he please; God is free. But where do we find in Scripture, that Dreams are an Ordinance of God now, wherein he hath commanded us to wait upon him for the expectance of any Mercy?

And if God should speak to me by a Dream, yet if I make that a sign of mine own Godliness, or of Gods Love to me, then am I under a delusion; for even wicked men have had their D••••••ms from God, Balaam, and Pharaoh, and Nebuchadnezzar, and others. Do I therefore dream a strange Dream, and conclude that therefore I am in Gods Love, because he thus speaks to me? then am I deceived, What wise man is there in the World, that wil, or dare lay, and venture his Soul, and Salvation upon a Dream, or the Interpretation of it? But you may, and must say, and venture your Souls and Salvation upon the Scripture. Surely therfore the light of Dreams is not to be compared therewith.

[Quest.] But suppose that I have an immediate Voyce; is not that to be compared with the Scripture?

[Answ.] An immediate Voyce, say you! Either that immediate Voyce, is from Hel, or from Heaven: If it come from Hel, to report, and certifie you of the Torments thereof, that you may repent of your Sins, then hear what our Savior saith of that, in compare with the Scripture; Luke, 16.31. they have Moses, and the Prophets, And if they hear not Moses, an•• the Prophets; neither will they be perswaded though one rose from the dead. And if that Voyce which you have, do come from Heaven; then either it is the voyce of an Angel, or of God himself: If it be the Voyce of an Angel; then see what the Apostle saith of that in compare with the Word and Scripture, Gal. 1.8. Though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have prea∣ched unto ••ou, let him be accursed: And this is th•••• Gospel which we have now written in this Book of the Gala••ians. And if the Voyce which you have, do come from God hims••l••, then see what the Apostle saith here of that, in compare with the Scripture, verse 17. There came a Voyce to Christ, from th•• excellent Glo∣ry, saying, This is my beloved Son; and this ••••yce which came from Heaven, we heard, verse 19. And we have also a more sure Word of Prophesie, which is the written Wo••••; for saith he, no Prophesie of Scripture, &c. So that ye see, this written Word of God, or the Scripture, is beyond al Dreams, and immediate Voy∣ces. It may be some wil say, But may not God ••peak by an im∣mediate Voyce to a Soul now? To which I answer: What God may do, is one thing; and what he doth in the way of a setled Ordinance, wherein we are to wait on him, and expect from him, is another thing: ye read in Heb. 1.1, 2. thus: God, who at sundry times, and in d••vers manners, spake in time past by the Prophets, hath in these last daies, spok••n by his Son: In time past, he spake by Visions, Dreams, and Voyces. If there be such

an Ordinance stil, wherein we are stil to wait on God, why doth the Apostle make this difference between times past, and the pre∣sent time of the Son? Nay, saies Luther, but there is such a suffi∣ciency in the Scripture, That th••ugh some men should have Visi∣ons, Dreams, and Voyces, yet the Scripture is so ful, that nec curo, nec desidero, I neither care for, nor desire them. I read of a certain Woman, a Religious Lady of the Emperesses ••ed-Cham∣ber, whose Name was Gregoria, that being much troubled about her Salvation, did write to Gregory, that she would never cease importuning him til he had sent her word that he had received a Revelation from Heaven, that she should be saved: To whom he returned this Answer; Rem difficilem postulas, et inutilem; Thou desirest an hard matter, and unprofitable; hard for me to obtain, and unprofitable for thy self to have. And so say I; If any should come to me, desiring to implore God for such a Voyce, or Dream, or Revelation; I must answer, Man or Woman, thou desirest an hard work for me to do, and a thing unprofitable for thy sel•• to have. Thou hast the Scriptures, go search the Scriptures, wait thou upon God therein; for in them are the words of Eter∣nal Life, they are a sure, and a safe Light, more sure, safe, and certain, than al Revelations, Visions, Dreams, or immediate Voy∣ces. And thus I have done with the Second Instance.

[Instance 3] As for Impressions made upon the Soul, whether by a particular Word, or without it; the Scripture, or the written Word of God, is more sure than those, and the Light thereof; the best, and most excellent Light, in compare with the Light of Impressions. For,

[ 1] First: Impressions (though good) are not our dayly food. Aqua vitae, or strong Water, is good in a quothing, fainting fit; but it is not good to make it our dayly Drink. So here, In case the Soul be in a fainting fit, it's good to have the Impression of some particular Word, or Scripture. But this Impression is not dayly Food; the Word of God written, is our appointed Food, our dayly Food, whether it come with Impression, or without Impression; this is that Food, and Heritage, which under God, we must live upon. Psal. 119.111.

[ 2] Secondly: If al that Light and Comfort, which men have from Impressions, be d••rived from the Word, then the Scripture must be more excellent; for that which makes excellent, is more excel∣lent; that which makes comfortable, is more comfortable. But look whatever Light and Comfort a man hath from the setting on, or Impression of a particular Word, is from the Word it self: For if any Impression, have not the Impression, and stamp of the Word upon it, it is Adult••rate Coyn.

[ 3] Thirdly: There may be much danger in walking, and living by Impressions, whether with, or without a Word. Good People are very apt, and prone to walk, and live by Impressions; but it is a dangerous thing so to do: thereby some are nussed up in Igno∣rance, and seek for no other Knowledg in the study of the Scrip∣ture, by comparing Spiritual Things with Spiritual: thereby some are alwaies kept unsetled in their Spiritual State and Condition; for if a Word come, then they have Comfort; but when none comes, then doth their Comfort fail: thereby also some are mis∣led, and carried from the good Waies of God, and his Ordinances; for I pray, what is the reason that so many in these daies of ours, have departed from the Ordinances of Christ, but because they took up Truths by Impressions, Ordinances of Christ by Impres∣sions, and the good Waies of God by Impressions; and so when false Impressions came, they presently swallowed them, and have proved Apostates; yea, and how many are there, who lie sucking the sweetness of the Impression, do lose the sweetness of that very Word which is impressed: As with a Lamb, or Child that is suc∣king; though the Child suck the Teat, or Breast for a time, yet if you draw away the Breast, or Teat, and give it a dry Finger, it doth suck that. So it is with many; first they suck the sweetness of some particular word that is set on the soul: but when they live, and walk by Impressions, what do they then but suck the dry Finger, the very Impression? and so do lose the sweetness of the Word it self. But now take the Word of God written, and there is no danger in living, and walking by it; it is our Duty to walk, and to live thereby.

[Quest.] But is there no use then of Impressions, with, or without a Particular Word? Is there no Light that doth shine through them?

[Answ. 1] Yea, much: For they comfort in time of Temptation, De∣sertion, or Affliction: In case a man be in the dark, and God doth give out some particular Word, setting it with power on his soul, it is much Comfort to him.

[Answ. 2] Or in case a man be in some streights, not knowing which way to take. Two waies may be before him, both Comfortable, both Lawful; yet a man is troubled, and would sain go that way where∣in he may do God most Service. If a particular Word be set up∣on his heart, whereby he is enclined one way, rather than another, it may be some guide to him.

[Answ. 3] Or in case that a man doth see his way cleer before him, yet knows that he shal meet with many difficulties, and much opposi∣tion; if now God do give out a particular Word to him, it will

strengthen his heart, and hands much, as in that case of Joshua, Chap. 1.

But though God do speak much by Impressions somtimes, and there is much Light and Comfort, riseth in the Soul by them; Yet,

[ 1] If I do make an Impression the certain Judg of Doctrines, then am I much deceived. This is the great Priviledg of the Scripture, saith the Protestant, against the Papists, to be the only Judg of Doctrines, and Controversies. Indeed God may please to open a place of Scripture to the Soul in the imprinting of it; but to make an Impression the certain Judg of a Doctrine, is without doubt, a great Error: for where do we find that ever God hath appointed an Impression unto this Chair. You read of Mr. Fox, that bles∣sed man, who wrote the Book of Martyrs, That he had so great, and deep an Impression made upon his Soul, concerning the mea∣ning of a Scripture, that he thought he could not be deceived there∣in. He tels the Story twice; once in the History of the Ten Per∣secutions of the Primitive Times; and once in his Commentary on Rev. 13. The Scripture opened, and sensed to him, was verse 5. of that Chapter; And he shall continue forty two months: Wri∣ting (saith he) the Story of the Ten Persecutions, I was so much affected therewith, that I even expostulated with God, why he would suffer his People to suffer such cruel things; and why he would not tel his Church, and Servants, when the time of the end of their trouble should be: whereupon (saith he) being in this sad conflict in my own soul, I heard a Voyce, saith the English Relation,* 1.3 but the Latin thus; Sine Voce tamen; only I did not hear a Voyce, but had vehementem cogitationis impressionem, a vehement impression of mind, which whispered thus to me; O thou fool, count these Months by Sabbaths, as the Weeks of Daniel, are counted by Sabbaths; which I did (saies he) with the help of some Godly Merchants, and found the Yeers to be two hundred ninety four, just the time of the Ten Persecutions: doubtless therefore, this is the time of the Beast, and herein I was fully satisfi∣ed. Yet this cannot be the true meaning of that Text, as is confessed by al hands; for this Beast that is to continue forty two Months, doth receive his Power from the Dragon; therefore it is not the time of the Dragon, but the red Dragon; that is, the Heathen, Roman Emperor, did persecute the Woman, Rev. 12. standing before her, to devour the man Child, the Seed of the Church, as soon as

she was delivered, verse, 2, 3. Yet this good and holy man thought, that that must needs be the mea∣ning of the forty two Months, because the Interpre∣tation came to him with such an impression. Possi∣bly therefore, a good man may be much deceived by Impressions, especially when they come with a par∣ticular word. But where do we find in al the Scripture, That we are to judg of Doctrines by Im∣pressions? No, but by the written Word of God: that is the only Rule, whereby we must judg, com∣paring Spiritual things,* 1.4 with Spiritual things, and one Scripture with another.

[ 2] Though there may be much comfort found in the way of Impressions, especially coming with a word; yet if the word be not set upon the heart, according to the true sense and scope of it, we have cause to fear that the Impression is not of God, but an illusi∣on of Satan: For where do we find in Scripture, That ever God did set a Word upon the Soul, but in the true sense and scope of it? The Devil brought a word to Christ, and appli∣ed it, not according to the true Scope thereof; Cast thy self down (saies he) he shall give his Angels charge over thee: this was not according to the Scope of the Scripture. But if God set on a Scripture with a deep Impression, it was alwaies according to the true sense and scope of the Scripture. For example: Nehemiah being at Prayer, as ye read, Chap. 1. God gave him a word, with a sweet Impression, and it was according to the true sense thereof. So Acts, 4. the Apostles were at Prayer, and God gave a word to them out of Psal. 2. and it was according to the true scope thereof. Where do we find that ever God did set on a particular Word, but according to the true meaning of it? Have I therefore an Impression with a Word? yet if the Word be not set on my Soul, according to the true meaning and scope of it, then have I cause to fear, that it is rather a delusion of Satan, than the Impres∣sion of God.

[ 3] Though the Impression be of God, yet if the Application be be∣yond the Impression, I am stil in an Error. There is an Impressi∣on of a Word, and there is the Application of it: the Impression may be Gods, and the Application may be mine own. The Lord gave Abraham a Word, that his Seed should be as the Stars; but he made a false Application thereof, when he went unto Hagar for the fulfilling of that Word. So the Lord gave a Word to Eliphaz, Job, 4.12. Now a thing was secretly brought to me, and mine ear received a little thereof, fear came upon me, and trembling, verse 14. Then a Spirit passed before my face, it

stood still, but I could not discern it: then I heard a Voyce, saying, Shall mortal man be more just than God, verse 15. Here was an Impression with a Word, and this was from God; but he applies this to, and against Job, Chap. 5.1. the Impression was of God, but the Application was his own. Possibly then a man may have an Impression from God with a Word, yet the Application may be his own; but though the Impression be never so ••ul, and deep, yet if the Application be beyond the Impression, he is stil in an Error. And therefore, seeing that it is an easie thing, and usual, even for the Children of Abraham, to make Application beyond the Impression, the safest, sure I way, is to keep clo••e to the writ∣ten Word of God, which is both the Judg of al our Doctrin••s, and the only Rule of al our Practices; and therefore above, and beyond al Impressions, whether with, or without a Word. And thus I have done with the Third Instance.

[Instance 4] As for that Light, and Law of Grace, which is in the Saints, the Light of the Scripture is beyond, and more excellent than that. For,

[ 1] The Light, and Law within us here, is imperfect; for we see but in part, and know in part, 1 Cor. 13.9. Now we see through a Glass darkly: And lest any man should think, that Paul spake this only of some Babes in Christ, he speaketh out yet more ex∣presly, putting himself into the number, ver. 12. Now I know in part; and this in part, is set in opposition to what is perfect; for saies he, verse 9. We know in part, and prophesie in part; but when that which is perfect is come, &c. verse 10. So that whate∣ver Law, or Light, or Knowledg is within us now, is imperfect; but the Word of God written, the Scripture, and the Light there∣of, is perfect; for saies the Psalmist, The Law of the Lord, is per∣fect, Psal. 19.

[ 2] The Law of Grace within, and the Light within, is not able to convince others. If I feel a Light, and Law within me, and say this must needs be so, for I find it thus within me, I have a Light within me for it; this wil not convince another. But the Scripture by the breathing of the Spirit of God with it, wil convince another, and is able to convince another: Tit. 1.9. Holding fast the faith∣ful Word, that he may be able by sound Doctrine, both to exhort, and convince gain-sayers: How are gain-sayers to be convinced then? what by the Light, or Law within? No: but by sound Doctrine fetched from the faithful Word.

[Quest.] Is there then, no use of the Law, and Light, and Spirit within us? doth not God speak, and direct thereby?

[Answ. 1] Yea: The Spirit of a man (saith Solomon) is the Candle of the Lord, searching al the inward rooms of the Belly. When God doth set up a Light or Candle in the Soul, he may thereby go in∣to al the inward Chambers of the Soul, discovering those heaps of sin that are in the Soul.

[Answ. 2] Yea, This inward Law, and Light, doth not only discover evil, but it doth incline to good, and strongly incline the Soul thereun∣to; therefore it is called a Law: not because it is a Rule to us (for the body of death and sin, is called, the Law in your Members) but because of its power and force to incline the Soul unto what is good.

[Answ. 3] Yea, It doth not only incline a man unto what is good, but it enables him thereunto. It is that Principle, upon which al his good actions grow, and from whence they spring. All true good must proceed from a good Principle; and this Law, and Light, and Spirit within, is that Principle, whereby a man is enabled un∣to what is good. But,

[ II] Secondly: Though the Law, and Light, and Spirit within us, be a Principle of good, yet it is not the Rule of our Goodness, or Lives. For,

[ 1] If the Law, and Light, and Spirit within, be our Rule, then what need the Scripture, or the Word without, any longer? But the Scripture, and the Word of God written, is a Rule stil; it is setled in Heaven, and doth endure for ever, Psal. 119. For ever, O Lord, thy Word is setled in Heaven, verse 89. And saith Paul to Timothy, I charge thee, in the sight of God, that thou keep this Commandement until the appearing of our Lord Jesus Christ, Epist. 1. Chap. 6. Ver. 14. Timothy doth not live in person to the appearing of Christ; but those that succeed him, do, and shal••, unto whom this charge is made: And if ye look in∣to Chap. 3. ye find that Paul saith to him; These things write I to thee, that thou mayest know how thou oughtest to behave thy self in the House of God: yet Timothy had a Light, and Law, and Spirit of God within him. So that though a man have the Spirit, Light, and Law within him, he is yet to be ruled by the Word of God written; the Scripture, and the Word written, is yet to be a Rule unto him; and as many as walk according to this Rule, peace shal be upon them.

[Object.] But if the Spirit that is in me, be the same Spirit with that which did write the Scripture, what need I wait on, or be ruled by the Word without, or the Scripture any longer?

[Answ.] Because when the Spirit comes, it takes of the things of Christ; and opens them to you; it is sent to open the Scripture to you,

not to take away the Scripture from you; it is not sent to be your Rule, but to be your help to understand the Rule.

Because, although ye have the same Spirit which did write the Scripture, yet you have not the same Inspiration of the Spirit. All Beleevers in Pauls time, had the same Spirit that Paul had; but not the same Inspiration of the Spirit; that is very divers: 1 Cor. 12.11. the Apostle speaking of diversities of Gifts: But (saith he) all these worketh, that one, and the self same Spirit, dividing to every one as it pleaseth him. So that though a man have the same Spirit wherewith the Scripture was written, yet he may not have the same Inspiration. But because People under∣stand not this, therefore they think that if they have the same Spi∣rit, they may lay by the Scripture, as to their Rule. But

[ 2] If the Law, and Light, and Spirit, that is in me, be my Rule; then I may do any thing without Sin; I may whore, be drunk, steal, or any thing without Sin; for it's no sin to do what the Rule commands me: and if the Spirit, Light, and Law within, do command me to do it, it is no sin to me, because my Rule commands me to do it, and Sin is a transgression of a Rule: but the Law, Light, and Spirit, may command me to do such things as these, if it be my Rule; for it may command any thing but Sin; but it can∣not be Sin if the Spirit do command; for the very commanding of the Spirit, takes off the sin of the Action, because the Rule com∣mands it. O! what abominable Practices wil this Doctrine lead a man into, viz. That the Law, Light, and Spirit within, is his Rule.

[ 3] Yea, Thirdly: If the Law, and Light, and Spirit that is in me, be my Rule, then am I my own Rule, and so I am God; for he that is his own Rule, is God: But if the Law, and Light, and Spi∣rit within me, be my Rule, then am I my own Rule: And what is al this, but horrid blasphemy? Surely therefore the Law, and the Word without me, is not my Rule. Though the Law, and Light, and Spirit in me, be my Principle; yet it is not my Rule, that is the Word and Scripture only.

[ 2] Though the Law, and Light, and Spirit within, be a great help unto us in our way to Life, yet it must be tried by the Word writ∣ten: For if it be not tried by the Scripture, then it must be tried by nothing: But John, 1.4. he saith, Try the Spirits, whether they be of God, or no. 2. That Law, or Light, or Spirit within you, is Christ in you: but Christ in you, is to be tried, and exa∣mined, 2 Cor. 13.5. Examine your selves, whether you be in the Faith, prove your own Souls; know ye not that Christ is in you, unless ye be Reprobates? And if Christ without us, Christ in the daies of his Flesh, did submit himself to the tryal of the Scriptures; Search the Scriptures (saith he) for they testifie of me; then

surely the Spirit of Christ in us, wil not refuse the same: Christ in us, is not more priviledged than Christ without us; but Christ without, was tried by the Scriptures, therefore Christ within us much more. And if al that Light, and Law, and Spirit within us, be to be tried by the Scripture, then surely the Light of the Word written, is a more excellent Light, than that Light which is within. And thus I have now done with the Fourth Instance.

[Instance 5] As for Experience, Christian Experience; the Word of God written, and the Light thereof, is more excellent than Experience, and the Light of it simply considered. [ 1] For so much Light as there is in Experience, is borrowed from the Scripture, and the Word of God written.

[ 2] It is short of the Scripture; for Scripture-Light extendeth un∣to al our Actions, a light unto our Paths; there is nothing hid from the Light thereof, no Duty incumbent upon us that is hid from the Light thereof: But though I have much Experience in this way, yet I may have little or none in another; my Experi∣ence cannot say, nothing is hid from me, and from my Light.

[ 3] Though Experience be a great help to our Faith, yet take it alone, abstracted from the Word, and it cannot heal our Unbe∣lief. The Staff that is in a mans hand, is a good help to him; but it cannot heal his lameness. So is this Staff of Experience, though it be a good help in my way, yet it cannot heal the lameness of my unbeleeving heart; but the word can, and the Scripture doth.

[Quest.] Is there then no use of our Experiences? Is there no Light therein?

[Answ. 1] Yea, much: for it b••ingeth forth Hope, Experience worketh Hope, Rom. 5. Tribulation worketh Patience; Patience Ex∣perience; and Experience Hope; verse 4, 5. Here is the Genea∣logy of Hope; but the next Parent of Hope, is Experience. So the Poor hath Hope, Job, 5.16. How so? He counteth up ma∣ny Experiments, and when he hath done, he concludes thus; So the poor hath Hope; it is Experience then which doth work Hope.

[Answ. 2] But though Experience be the Parent of Hope, yet it is not the Ground of our Faith; it is an Help unto Faith, but not the first Ground of our Faith. The Scripture, and the Promise under Christ, is, Rom. 15.4. Whatever things were written afore time, were written for our Learning, that we through Patience, and Comfort of the Scriptures, might have Hope. So that the Scripture, and the Word of God written, is the first Ground of our Faith, and Hope.

And though we have much Experience, yet if we do not trust in the Word of Promise under Christ, over, and beyond al our Experience, we do evil.

And if al our Experience is to be reduced to the Word written, then the Scripture is more excellent than al Experience; but all our Experience, is to be reduced unto Scripture. Surely there∣fore the Scripture, or the Word of God written, is more excel∣lent than al Experience, and the Light thereof. And thus I have done with the Fifth Instance.

[Instance 6] As for Divine Providence; the Scripture is a more sure Light than it. For,

[ 1] God doth somtimes try us by his Providence, he doth somtimes lay a Providential Dispensation before us, to try, and see what we wil do. So he led the Children of Israel in the Wilderness forty Yeers, to try them, and to know what they would do, and to humble them. But the Scripture is the Rule of our doing, and therefore a more safe, and sure Light to walk by.

[ 2] And if the Providence of God, extendeth unto al our Actions, good and evil, and to evil, as wel as unto what is good; then there is no certain Rule, or Judgment to be made up from thence. Now so it is, that the Providence of God extendeth unto al our Sins: the Jews crucified Christ, Gods Providences did extend unto that, Being delivered up by the determinate Counsel, and fore-know∣ledg of God, ye have taken, and by wicked hands, ye have cruci∣fied him, Acts, 2.23. When Jonah fled from God, there was then present, a Ship that was bound for Tarshish: here was a Providence. And when Josephs Brethren sold him into Egypt, there came by certain Merchants, who did trade into Egypt: here was a Providence. Now if the Providence of God, do thus extend to our very Sins, then we cannot make up our Judgment, our Rule from a bare Providence: but you may make up your Judgment and Rule from the Scripture, and the Word of God written.

[Quest.] Doth not God speak by Providence? guide, and direct by Pro∣vidence somtimes?

[Answ. 1] Yea, He doth somtimes guide us with his Eye, as the Psalmist speaks. Thus when the King could not sleep, he called for the Records, and ••ound therein, that Mordecai had been faithful to him; the Providenti••l Eye of God, did guide the King to do somthing for Mordecai. And when Abrahams Servant prayed, and the Damsel came forth to meet him according to his Prayer, The Providence of God, did lead, and guide to that Marriage of Isaac and Rebecca.

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[ 2] But though the Lord doth somtimes guide us with the Eye of his Providence; yet if I make the Providence of God, the Rule of Lawfulness, or Unlawfulness; then am I in a great error, and ex∣posed thereby unto al sin; for then may I say, if I be tempted to kill, or murder my self, the Providence of God is the Rule of Lawfulness, or Unlawfulness. Now here is a Knife, a Rope, a Pond, or an Instrument of Death, which fals in my way by un∣expected Providence; therefore I wil, and must now murder my self: Understand the thing rightly therefore I pray you, thus: In case that two things are before me, and both are Lawful; Pro∣vidence opening a door to one, and shutting the door upon the o∣ther, it doth direct to that one, and not to the other: but the Pro∣vidence of God, doth not make a thing Lawful, which is in it's self unlawful; it doth direct us in doing of a thing Lawful, but it doth not make a thing Lawful; it is not the Rule of Lawfulness, or Unlawfulness: but the Scripture, and the Word of God is, it is the only Rule whereby I may, and must make up my Judgment of Lawfulness, and Unlawfulness; it is that only which doth stamp Lawfulness upon an Action. Surely therefore the Light of the Scripture, is more excellent Light, than Divine Providence. And thus I have done with the Sixt Instance.

[Instance 7] As for Humane Reason, and the Light thereof, Scripture-Light, is more excellent than it. For,

[ 1] Though Humane Reason be a Beam of Divine Wisdom,* 1.5 yet if it be not enlightened with an higher Light of the Gospel, it cannot reach unto the things of God as it should; it is Panis pauperum, the poor mans Bread, compared by some to the Dough, which the Israelites brought out of Egypt, which was prepared with much Labor, and then called Panis Pauperum, Deut. 16.3. But the Word of God in the Scriptures, is compared to Manna, called the Bread of Angels; for the Gospel did come down from Heaven in a special manner; for though Rea∣son be the Gift of God, yet it doth proceed from God as he is God, and General Ruler of the World: But the Gospel, and the Light thereof, did proceed from the Father, by the Son, to the Church, Rev. 22.1. And he shewed me a pure River of Water of Life, cleer as Crystal, proceeding out of the Throne of God, and of the Lamb. John, 1.17, 18.

[ 2] Though Reason be the Gift of God, and a Beam of the Wisdom of God; yet it cannot sufficiently discover a mans Sins unto him; not his secret sins,

not his Original Sin, not his Sin of Unbelief, and against the Gospel; but the Word of God, the Scripture Light can, and doth.

[ 3] And as meer Humane Reason cannot make a sufficient discovery of Sin, so it cannot strengthen against Sin, and Temptation: Temptations answered by Reason, wil return again; it cannot con∣vert the Soul. But the Word of the Lord, is perfect, converting the Soul, P••al. 19.

[ 4] Though the L••ght of Reason be good, yet it is not a saving Light. How many are there in the World, who have strong Rea∣son, yet shal go to Hell, and miscarry to al Eternity? But the Light of the Scripture, Gospel-Light, is saving Light: Surgunt indocti (said a great Bishop, and learned man) et capiunt Calum et nos cum omni Doctrina nostra trudimur in infernum. Poor men arise, and take the Kingdom of Heaven by force, when we with al our Learning, are thrust into Hell. Why so? The poor receive the Gospel; not many wise, not many Learned. Father, I thank thee (saith Christ) thou hast revealed these things to Babes. 'Tis Revelation-Light from the Gospel, that doth bring to Heaven: meer Humane Reason cannot do it.

[Quest.] Is there then no use of Reason, and of the Light thereof?

[Answ. 1] Yea, much: Not only in Civil things; but in the things of God, comparing Spiritual things, with Spiritual.* 1.6 Did not Christ himself make use of Rea∣son to prove the Resurrection: There is a Resurre∣ction (saith he) for God is not the God of the dead, but of the living: If God be the God of Abra∣ham, then Abraham must rise again;* 1.7 but he is the God of Abraham, for he is not the God of the dead, but of the living. Here he makes use of Reason: so the Apostles after him. Surely therefore, we are not so to adhere to the Letter of the Scripture, as to deny the use of our Reason in finding out the true sense and meaning of the Scripture; for then we must hold with the Papists, That the Bread in the Lords Supper, is turned into the Body of Christ; for the Letter saith, This is my Body. Reason is of great use, even in the things of God: and wel hath he said, Contra Rationem nemo sobrius; a∣gainst Reason, no man is sober; against Scripture,* 1.8 no man is a Christian; and against the Church, no man is Peaceable. But,

* 1.92. Though th re be a good use of Reason even in the thing of God yet Reason is but a Drawer of Water, an Hand-maid; and therefore ••f Hagar wil p••••k above her Mistriss, the Scripture, she must be ••••••ned out of doors.

And ••ough you do make use of your Reason in the th ng of God; yet if you wil not yield unto Scripture Truth, and Gospel Truth, ••••l you can see Reason ••or the thing beleeved, and how in a way of Humane Reason such a thing can be, then you are in a great Error. For as Luther pe••ks, in the matter of the Gospel, we must shut our Eyes, and go blind∣fold into the Commandements of God, The wisdom of the World (saith the Apo••••le) looks upon Gospel Truths as foolishness; and as none know•• the things of a man, but the Spirit of man; so n n•• knows the things of God, but by the Spirit of God therefore not by Humane Reason only. The Sun is not seen, but by the Light of the Sun; nor Christ, but b•• the Light of Christ. This l••••••••e first, ••••e•• the ••postle in this Text, though you do at••e d to the word of Prophesie, yet you must ha••e the Spirit of God, not Humane Reason only: Why? For as it was written, so it must be understood; ••ut all Prophe∣sie of Scripture was written by the Inspiration of the Spirit, and did not come from man. The School∣men speak wel; Reasons before Faith, lessen, and diminish it; after Faith, they strengthen it.

3. Though you do make use of Reason in the things of God, yet your very Reason is to be morti∣fied, crucified; Crucifigamus istam pestem, quare, saies Luther; we must crucifie that Pest, and Plague, Why? Deus non vult, non esse quaristas, vel ratio∣nistas: God would not have us that are Christians, to be Quarists, or Whereforeists: naked, simple o∣bedience, is best in the Eyes of God. With man (saies he) we must consider, Quid, what it is that is Commanded; but in our Obedience to God, we must consider, Quis, who it is that commandeth: And this is to be the Ground of our Faith, and Obedience; as we must renounce our Will, so we must deny our Reason: But we must not deny the Scripture, nor crucifie the Scripture, nor renounce

the Scripture. Surely therefore, t••e Light of the Scripture, and the Word written, is beyond, and more excellent than al humane Reason, and the Light thereof. And thus I have done with the Seventh Instance.

[Instance 8] As for Judicial Astrology. That is another thing that is cryed up as a great means of Light in these dark times of ours. Thereby men wil undertake to tel how things may be found, that are lost; what Persons shal be joyned together in Marriage; what shal be the is∣sue, and end of Suits in Law, and Diseases; what ends men shal come to, in reference to their Lives; and what Plagues, and Mor∣talities in Common-wealths; and what not? This is, I say (this Judicial Astrology is) cried up as a great Light in these daies of ours.

But is in Truth, a Work of Darkness; for where do we find in Scripture, that God doth command any of his People to attend upon Astrologers, or Star-gazers (as the Word cals them) for a∣ny such things as these. We are forbidden to learn the way of the Heathen, in fearing the Signs of Heaven; Jer. 10.2. and Deut. 18.9. Thou shalt not learn to do after the abominations of those Nations: Wherein? Verse 10. There shall not be found a∣mongst you, any that maketh his Son to pass through the fire, or that useth Divination, or an Observer of Times, or an Inchanter, or a Witch, or a Charmer, or a Necromancer. The Observation of Times, is one of these things: the e were the waies of the Nati∣ons, these things were abomination to the Lord, these things can∣not stand with a perfect heart, verse 13. Thou shalt be perfect with the Lord thy God.

[ 2] This destroies Prophesie; for if a man can foretel future things by the Stars, then what need of Prophesie? The Lord tels us in Esai. 47. that he wil bring evil upon his People, which they with al their Astrologers, should not be able to foresee, and hide themselves from, verse 11. Therefore shall evil come upon thee, and thou shalt not know whence it riseth: No! but we wil (might they say) go unto our Astrologers: Do so, saies God, verse 12. Stand now with thine Inchantments, and with the multitude of thy Sorceries, if so be thou maist be able to profit: and verse 13. Let now the Astrologers, the Star-gazers, the Monthly Progno∣sticators, stand up and save thee: Behold they shall be as stubble, verse 14. I•• A••••rologers, and Star-gazers, can foretel the several Changes in States, and Common-wealths, and what great things

shal come to pass therein, and how they come to pass; then why doth God say here, that in spight of al them, thou shalt not know whence this evil comes? verse 11. Surely therefore, such things as these, are not to be read in the Book of the Heavens.

[Quest.] But is there no Light of Knowledg to be had from the Stars? and do not the Heavens teach and declare the Lords handy∣work? will ye condemn all Astronomy?

[Answ. 1] Astronomy? No. There is much difference between Astro∣nomy, the Lawful knowledg of the Stars; and Judicial Astrolo∣gy, whereby men would foretel al Events. I g••ant, First, Th••t there is a teaching Work in the Heavens; The Heavens declare the Glory of the Lord, and so do al th•••• ••••••••tures; yet this ••ea∣ching is not able to convert the Sou•• 〈◊〉〈◊〉 therefore when the Psalmist had said in Psal. 19. The ••••avens declare, &c. he comes to shew where the true converting teaching is to be found, even in the Scriptures, verse 7. The Law of the Lord is perfect, converting the Soul. Secondly, I grant also, That the Stars are for Signs: So the Word saith, Gen. 1.14. Let there be Lights in the Firmament, to divide the day from the night; and let them be for signs, and for seasons, and for daies, and for yeers. But how for Signs? of the Weather: As the Sun when it setteth with a red Skie, foresheweth a fair day to follow, Matth. 16.2. Yea, and somtimes they import, and are signs of Gods Displeasure, Luke, 21.25. Ordinarily they are for Signs to know when to sow, and plant, and prune, and reap: And are Signs to sail by, for the Marriners at Sea. Yea, Thirdly, I grant that the Stars have a great influence upon these Sublunary things, even upon the Bodies of Men and Women.

[Answ. 2] Secondly: But though the Stars have a great influence upon this neather World, are signs of weather, and have a teaching pow∣er with them, as al other Creatures have: Yet if a man shal under∣take by the Stars, to foretel future Events, which are accidental, depending on the Wils and Actions of Men, he doth plainly step into the Chair of God: this is Gods great Prerogative; therefore saith he, Esai. 41.23. Shew the things that are to come hereaf∣ter, that we may know that ye are gods. Those men therefore, that wil undertake to shew the things that are to come hereafter, would be known to be gods. But though they would be gods themselves, yet why should they not let God be God stil? Qui fa∣tum ponit, Deum tollit; he that sets up a Fate, doth destroy God; and if al things come to pass by Influence of the Stars (else they cannot pretend to foreknowledg of them) then al things must come to pass by a Fate. Yea, what doth this practice otherwise,

than (as Austin observes wel) make God the Author of all the Sin in the World?* 1.10 For if these Astrologers can foretel future things, which depend on the Will of man, and that by the Stars, then the Stars, and their Influ∣ence, must be the cause thereof. For as Aquinas observes, If such a Constellation be a Sign of an Event, then it must be the Ef∣fect of it, or the Cause of it; the Effect it cannot be: And if the Influence of the Stars, be the Cause of al sinful Actions, then God must be the cause of al sin, for he hath made the Star, and given it such an Influence. This doth so cleerly follow, that Austin (telling the Story of a mans converting from this wicked Art) saith, the man did confess that whilst he practiced that Art, he with others held, that Adulterium non faci••bat volun∣tas propria sed Venus; A mans own will was not the cause of Adultery, but the S••ar Ve∣nus; a mans own wil, was not the cause of Murder, but the Star Mars. Thus, saith h••, doth this Art of Judicial Astrology, lay the Sin of al the World upon God himself; and it must needs do so: for the Cause of the causes, in things necessarily subordinate, must be the Cause of the caused: But can our hearts bear the thoughts of such Blasphemies as these? or can we think that a man can tell by the Stars, what shal come to pass hereaf∣ter, when the Scripture saith, Who can tell what a day will bring forth? And Eccles. 10.14. A man cannot tell what shall be, and what shall be after him, who can tell? Again, Chap. 8.7. For he knoweth not that which shall be; for who can tell him when, or how it shall be? These Astrologers do indeed hit the matter somtimes, and have foretold that which hath come to pass, and where such a thing lost, may be found again: But I'le tel you how; The Devil doth assist them therein, and as they erect their Scheam, he doth suggest unto them, and leaves his Impressions upon their hearts con∣cerning the matter, it being easie for him to

make discovery of those things which pass through his own hands.* 1.11 Now because they do not go pro∣f••ss••ll to the Devil, they think that they have n••t••••ng to do with ••h•• Devil; whereas the thing is wholly rom the Devil, and not from the Stars: and i•• this Light then? or is the knowledg of this Mystery to be called Light? No, it is darkness, and a work o•• darkness. But the Light of the Sc••ipture i•• a pure Light, a cleer Light, a Light without any darkness, a Light which doth come from God, and l••ad us unto God, not unto the Devil. Surely there∣fore, this Light o•• S ripture, is the best Light, the most excellen Ligh; more excellent than that of Revelations, and Vnions; more excellent than that of Dreams, and immediate Voyces; more excellent than that of Impressions; more excellent than that of the Law and Light within; more excellent than that of Christian Experience, or that of Divine Providence, or that of Humane Reason; more excellent than this pretended Light (but in truth darkness) of Judicial Astrology. Surely there∣fore, it is the most excellent, safe, and sure Light in the World. Shal we then forsake the Scripture, and cleave to pretended Lights, and lying Vanities? No: but if the Scripture be the best Light, the most safe, & sure Light, then it is the Duty of al the Saints to take heed thereunto, and that especially in their dark Times and Seasons, which is the Fourth Ge∣neral Thing propounded. And thus I have done with the Third General, viz. That Scripture-Light is the most safe, sure, and the best Light. The Fourth followeth.

Notes

• * 1.1

  Somnia ne cu∣res nam f••llunt somnia plures.
• * 1.2

  Gregor. Moral. Lib. 1.

  Somnia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gravi∣ter animos som∣niantum ferie∣bant, quod di∣vinitus inimisso∣rum somniorum est quasi propri∣um. Gerard in Gen. Cap. 40. p. 706.

  Somnia Divi∣nitus inspirata vehem••nter mo∣vent somnian∣tem, habent im∣pressiones valde acres, quale fuit Pharaonis, in quo tanta fuit consternatio a∣nimi et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut sentiret esse Divinam quan∣dam admonitio∣nem.

  Luther in Gen. 31.

  Circa cogni∣tionem humanae mentis duo o∣portet conside∣rate scil. repre∣sentationem, re∣rum et judicium de rebus repre∣sentatis si cui siat Divinitus re••resentatio a∣liquarum rerum per sim••litudi∣nes imaginatias non est talis censendus Pro∣pheta nisi illu∣minetur ejus mens ad judi∣candum.

  Aquin. 22. Q. 173. Art. 2.
• * 1.3

  Nomen illius qui responsum accepit non hic edo, nec opus est: fluctuanti in hunc modum h••minis animo multumque se∣cum cogitanti do his rebus, tan∣dem ••f••licior quaedam Divini (ut reo••) neminis gratia, quae arcano quodam admonitionis ••••bilo velut respondens sine vo∣ce tamen at non sine vehementi cogitationis impressione, subito in mentem eis suggerit vel in∣crepat potius stulte numera hos menses quemadmodum Daniel numerat suas hebdomadas per septenarium numerum anno∣rum, qui anni si rite supputen∣tur faciunt 294. rem ipsam ita ut igesta est vera, simplicique narratione adnotandum duxi, Deus mihi testis nec m••ntior nec singo nec muto quicquam, nec postulo ut quisquam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fidem ad∣hibeat nisi velit qui non velit, ipse de sua tripode, adferat me∣liora, mea quidem ita fert ra∣tio ut credam Christum nec mortuum esse nec mutum, quor∣sum in Ecclesia Templum Dei aut in Templo oraculum cum p••opitiatorio si nemo in caelis sit qui in dubiis Scripturae locis vobis interpellantium res∣pondeat.
• * 1.4

  Foxus in Apoc. 13. p 216.
• * 1.5

  Morn. praefat. Lib. de vera relig. prefat. Lib. de Euch.

  Ames. de traductione pecca∣toris ad vitam et de lum. nat. et Grae. Dr. Vort. de ratione hu∣mana de rebus fidei.

  Alting. Loc. com. pars 1. Loc. 2 dg.

  Tunc solum vere Deum cog∣noscimus quando ipsum esse credimus supra omne id quod de Deo cogitari ab homine possibile est.

  Aquin. contra Gent. Lib. 1. Cap. 5, 6.
• * 1.6

  Dr. Voeti, p. 5, 6, 7. de ratione humana in rebus fidei.
• * 1.7

  Rationis in Theologia usus Alting. pars 1. loc. 209.
• * 1.8

  Conrra Rationem nemo so∣brius, contra Scripturam ne∣mo Christianus, contra Eccle∣siam nemo Pacificus.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mar. Q 107.

  Q••id Athenis et Hirofoly∣mis? quid Academia et Eccle∣sia? quid Haereticis et Chri∣sti••nis! nostra institutio de Po••ticu Salomonis. Tertul. de Prescript.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. v••lde stulti sunt, qui rationibus m xime pe••mi••tunt quae non licet invenire nisi per fidem, ex Philosophia res Divinas vel∣le intelligere est condens ferrum non forcipe sed digitis contre∣ctare. Chrysostom. 1 Cor. Hom. 5.

  Au••e•• Argumenta ubi fides queritur. Ambros. Lib. de fide Cap. 5.

  Si quis potest intelligere Deo gratias agat, si non potest non immittat cornua ad ventilan∣dum, sed submittat caput ad venerandum. Anselm. Ep. de fide arvo. Pap. Cap. 2.

  Laudatu•• maria, quod ratio∣nem fide prevenit, et punitur Zacharias quod fidem ratione tentavit. Bern. Epist. 109.

  Rationes precedentes minunt fidem subsequentes augent.

  Dicimus nullam rationem hu∣manam esse principium quo seu per quod aut ex quo seu cur cre∣damus aut fundamentum aut legem aut no••mam credendo∣rum ex cunis prescripto judece¦mus, &c. Dr. Voct. de ratione hum••na in rebus fidei, Disp. Select. pars prima.

  T••anseundum est è navicula rationis Verulam.

  Apud A••istotelem argumen∣tum est ratio rei dubiae faciens fidem sed Apud Christum ar∣gumentum est fides faciens ra∣tionem. Altisodoren. prefat. sum.

  Si quis idiota tali Philosopho qualis Aristot. aut Pyth••goras fuit de rerum principiis obstre∣peret nonne audiret arrogans et insaniens at quanto major est insania, ideo non credere Di∣vinae Philosophiae quod mul∣ta non allequatu•• humanus in∣tel••ectus. Erasmus in Symb. Catech.

  T••ntum abest ut humana ratio fidei sit mensum ut ne Natu••ae quidem propter ignoranti••m et pravitatem esse possit. Morn. prefat. Lib de vera Religione.
• * 1.10

  Malti hoc dicunt, fatum mihi fecit, stellae me fecerunt, ita jam per circui∣tum ad D••••m volunt perveni••e, per cir∣cu••tum v••lunt pe••venire ad Deum accu∣••••••dum, qui nolunt de c••mpendio ve∣nire ad D••um plac••ndum, ••••dicunt fa∣tum mihi ••ecit, q id est fat••m? stellae mei c•••••••••• quid ••un•• stel••ae? certe i∣siae qu••s 〈◊〉〈◊〉 C lo pe••spicimus; et quis e••s feci••? D••us, qui eas ordinavit? Deus, er••o vides q••••d volu••tii dicere. Deus fecit ut peccatem, ita ille injustus tu justus, quod i••si ille f••cillet tu non peccass••s, tolle istas excu••ationes in pec∣catis memento illius Psalmi. Ne decli∣nes cor meum in verba maligna ad excu∣sanda peccata &c.

  Ad haec magni viri sunt qui defendunt peccata sua, magni sunt qui numerant s••dera. Et computant stellas et tempora et dicunt quis quando. Vel peccet vel b••ne vivat et quando Mars facit homici∣dium et Venus adulterium magni Docti viri videntur in hoc saculo sed quid ait Psal. Ne declines cor &c. Austin in Psal 31.

  Omne Corporale signum vel est effe∣ctus ejus cujus est signū sicut fumus sig∣nificat ignem a quo c usatur vel est, cum non potest autem dici quod dispositiones Caelestium Corporum et motus sint ef∣fectus futurorum et ventuum, nec pos∣sunt reduci in aliquam super••orem rem communem quo sit corporalis &c. Aquin. 22. Quest. 95. Art. 5.

  Seductus enim ab inimico cum esset fidelis d u Mathematicus fuit, seductus, seducens, deceptus, decipicus, illexit fe∣fellit, multa mendacia locutus est, con∣tra Deum qui dedit hominibus potesta∣tem faciendi quod bonum est et non fa∣ciendi qu••d malum est, iste dicebat quod adulterium non faciebar propria volun∣tas sed Venus justum non faciebat Deus sed Jovis et alia multa Sacrilega non parva, quam multis eum putatis Chri∣stianis nummos abstulille 〈◊〉〈◊〉 quam mul∣ti ab eo emerunt mendaci••m &c Austin in Psal. 71 post ••ract••tum cum Mathe∣maticus in populo monst••aretur.
• * 1.11

  Occulto instinctu instinctu fieri Spiritu••m n••n bonorum Austin de civit. Dei, Lib. 5. Cap 7

  Sunt haec Astrorum indicia ex n••cti cum aemonibus et in∣sti•• 〈…〉〈…〉 ••••um 〈◊〉〈◊〉 i••si no, qu••m 〈…〉〈…〉 m••n∣tes p••••in••t••••. Austin 2 Lib de Doctr. Christ ana.

  E•• omne huju••modi art••s vel nugatori 〈◊〉〈◊〉 vel noxi supe••stiti∣onis ex q••adam pesti•••• a socie tate hominum et daemonum. Ibid.

  P imà caus•• ist••rum p••edicti∣onam ••onn••nq•• m p••ovenit ex pacto et f••cie••••te quam inivit Astrologus cum daemone vel ex occulto ejus inst••••u et instin∣ctu Pererius in G••••es Cap 1. v. 14. 15. Lib. 2. de Astro∣m••ntia.

  C••lum est solum influens ge∣nerale cujus ratio particula••iza∣tur vel singular zatur aut à D••o solo au•• à dispositione materiae, si autem objicitur quod inveni∣untu•• predicere multa vera re∣spondetur, quod multo plura fal∣sa et ideo vera dicunt vel à casu, vel à multitudine to••um quo dicunt, vel ab observatione eo∣rum quae audiunt, aut fit ab mixtione operationis daemo∣num propter seducendos tam predicentes quam fidem adhi∣bentes in talibus, per damnabi∣lem curiositatem sciendi futura et ea quae pater solus habet in sua potestate.

  Gerson pars prima Trilog. A∣strolog Theolog. Prop. 11.