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DARKNESS DISCOVERED (SATANS STRATAGEMS)

By Jacobus Acontius

A FACSIMILE REPRODUCTION WITH AN INTRODUCTION BY

R. E. FIELD

SCHOLARS' FACSIMILES & REPRINTS DELMAR, NEW YORK, 1978

SCHOLARS' FACSIMILES & REPRINTS SERIES ESTABLISHED 1936

VOLUME 313

Published by Scholars' Facsimiles & Reprints, Inc.

Delmar, New York 12054

New matter in this edition ©1978 Scholars' Facsimiles & Reprints, Inc.

All rights reserved Printed in the United States of America

Library of Congress Cataloging in Publication Data Aconcio, Giacomo, 1492?-1566?

Darkness discovered. Translation of books 1-4 of Satanae stratagemata.

Reprint of the 1651 ed. printed by J. Macock, London, and sold by J. Hancock.

Reproduction of Wing A442. Bibliography: p.

1. Religious tolerance. 2. Religious liberty. I. Tit:e. II. Title: Satans stratagems.

BR1610.A35213 1978 261.7'2 78-9490 ISBN 0-8201-1313-1

1··

INTRODUCTION

Acontius (Aconcio, Aconzio, Conzio), Jacobus (Jacopo, Giacomo), engineer, philosopher and secular writer on con­troversial divinity was born either at Trent or at Ossana, in the Val di Sole, about 1500. The region is on the border with Germany and it gave several men to the Reformation. He practised law, but some time between 1549 and 1553 he left for Vienna, becoming attached to the court of Archduke Maximilian. In 1556 he became secretary to Cardinal Mad­ruzzo, at that time governor of Milan. It was at Milan that Acontius decided to leave for the Protestant territories, and in June 1557, a papal agent reported that he was living come Lutterano in Basle. Basle with its printing presses had be­come a crossroads for reforming humanists ever since Eras­mus had worked there, and after 1545 its spiritual and in­tellectual climate was greatly affected by the tolerationist, Sebastien Castellion, who came from France via Geneva. Acontius can hardly have failed to meet Castellion, since he joined two Italian refugees who were closely acquainted with him: the classicist Celia Secondo Curione and the apos­tate general of the Capuchins, Bernardino Ochino. 1 Acon­tius probably met the founder of Unitarianism, Lelia Sozzini (Socinus), on a visit to Zurich; there he certainly met the ex­abbot of Spoleto and deprived Regius professor of divinity at Oxford, Peter Martyr Vermigli, who put him in touch with John Jewel; and in 1559, a year after the accession of Eliza­beth Tudor, he made his way to England. His aversion to re­ligious controversy accounts for his acceptability to the gov­ernment. It was probably, however, in view of the knowl­edge he had somehow acquired of hydraulic and military engineering that on 27 February 1560, he was granted a pen-

1. There was also a more radical element at Basle, which included the Anabaptist, David Joris, and the syncretist, Guillaume Postel.

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vi INTRODUCTION

sion of £60. In May 1563, he requested a license to drain lands inundated by the Thames near Erith-this was granted and the project was in part successful-and in June 1564, his services were used in rebuilding the fortifications of Ber­wick. 2 When Acontius incurred the wrath of the Puritan bishop of London, Edmund Grindal, by interceding for a Dutch pastor who had allowed Anabaptists to join his con­gregation, the secular authorities seem to have protected him. It is possible that the Grindal affair precipitated the present work. 3 Acontius had been naturalised on 8 October 1561; he died in 1566 or 1567.

Up-to-date information on Acontius and his background may be found in Delio Cantimori, article 'Aconcio' in Dizio­nario biografico degli Italiani, i. (1960), and Eretici italiani del Cinquecento, 2d ed. (Florence, 1967); also in Peter G. Bietenholz, Basle and France in the Sixteenth Century: The Basle Humanists and Printers in Their Contacts with Francophone Culture, in Travaux D'Humanisme et Renais­sance CXII, (Geneva, 1971).

It is not known what Acontius looked like. Radetti sup­posed the portrait he published in 1944 to be a posthumous one. 4 The line-engraving attached to the present facsimile edition is imaginary.

The idea that a person has a natural right to freedom of be­lief was a response to the conflict of orthodoxy and sectari­anism which divided Europe politically and intellectually in the sixteenth and seventeenth centuries.

2. See Cal. State Papers Dom. 1601-03, Add. 1547-1565: 39, p. 495; 99, p. 538 f.; and Cal. State Papers For. Eliz. 1564-1565: 448 (2), p. 146; 472. p. 154; 481-2, p. 155 f. Acontius had also written a treatise on fortifica­tion, Ars muniendorum oppidorum; turning it in England out of Italian into Latin. See Giacomo Acencio, De Methodo e Opuscoli Religiosi e Filo­sofici, ed. Giorgio Radettl (Florence), Edizione Naziona/e dei Classici de/ Pensiero Italiano 6 (1944): 22, 348.

3. See F. de Schickler, Les Eglises du refuge en Ang/eterre (Paris, 1892), I: 117-21. Also Ca/vini opera, XVIII: 367, Ep. 3341 (14 February 1561); cf. p. 174 f .. Ep. 3241 (6 September 1560).

4. See De Methodo, ed. Radetti, frontis., and p. 7.

INTRODUCTION vii

The earliest systematic treatise on the idea of tolerance, Darkness Discovered was written in England in Latin and published at Basle in 1565 as Satanae Stratagemata. Books I-IV were translated into English and published in 1647.

Satans Stratagems, or the Devils Cabinet-Counce! Discovered. Whereby he endeavors to hinder the Knowledg of the Truth, through many Delusions. Wherein is laid open an easie way to end Controversies in Matters of Conscience, by setting down the right order of Disputation in Points of Religion, that so Truth may be known from Error. Worthy to be perused by all Christians of different Judgements, In this juncture of time. Together with Arguments to each Book, for the ease of the Reader. By Jacobus Acontlus, a Learned and Godly Divine banished for the Gospel. As also the Testimonies of some An­cient Divines, Together with an Epistle written by Mr John Goodwin. And Mr. Durie [sic] Letter touching the same. Printed by John Macock, sold by John Hancock .... London, 1647. 4°: One leaf unsigned (a) 4 A4 (one leaf '['1']' inserted be­tween A2 and A3)-S4

• [Thomason collection in the British Library, press-mark E.428 (19.); Wing no. 443. Thomason's al­teration of the date on the title-page from 1648 is authorita­tive; he purchased his copy on "Feb. 24," 1647 O.S.] CON­TENTS: One leaf unsigned, recto blank, verso engraving; (a1) title-page; (a2) "To the ... Lords and Commons .. .," signed "The Translator;" (a3a) "To ... Fairfax ... And ... Cromwel .. .,"signed "The Translator;" (a3b) "To ... John Warner, Lord Mayor .. .," Signed "The 'franslator;" (a4), A1 a "To the Reader.;• signed "J. Goodwin;" A1b, A2 "Testimonies;"["'] "Preface ... to Hartlib," signed "John Dury; "A3, A4 "The Author's Preface;" pp. 1-136, B4-S4 text.

The present facsimile is photographed from the reissue of 1651 by kind permission of the 'Irustees of the British Li­brary. (Thomason collection; press-mark E.634 [2.]; Wing no. 442. It may be seen that Thomason purchased his copy on 7 July.) The only alterations in this reissue were the re­moval of the translator's prefaces to Parliament, to Cromwell and Fairfax and to the Lord Mayor, and the addition of a new title-page-with a change of title to Darkness Discovered. Otherwise the reissue of 1651 was made up from sheets printed for the edition of 1647.

It has been decided to photograph this reissue because of its good condition, and its rarity. The other known copies are at the National (Advocates') Library of Scotland, Edin-

viii INTRODUCTION

burgh (press-mark 1.589 [6]) and at the Boston Public Li­brary, Boston, Massachusetts (press-mark XH.99.260). The Boston copy lacks the first two pages of the preface "To the Reader." The Edinburgh copy has torn leaves affecting print­ed matter on six pages, and it lacks an engraving. The missing Books V-VIII omitted in the edition of 1647 and in the reis­sue of 1651 were translated into English for the first time by Walter J. Curtis and published in San Francisco in 1940 by the Sutro Branch of the California State Library as the fifth of its Occasional Papers, English Series, with an introduc­tion by Charles D. O'Malley. Acontius's work has always been known as Sa tans Stratagems in English and that is how I shall refer to it.

Original as Satans Stratagems is, several of its insights into the nature of religious controversy are derived from Erasmus, whose works are the common inheritance of the humanists. Acontius shares Erasmus's dislike of the complex doctrinal, disciplinary, personal and political disputes that arose from the separation of the Lutherans and the rise of the sects, and he follows him in distinguishing between be­liefs fundamental to a man's salvation (fondamenta) and unessential opinions and observances ( adiaphora). 5 At the same time, Satans Stratagems is closely based on Sebastien Castellion's two discussions of tolerance, the Preface to his French translation of the New Testament (1551} and the De haeriticis an sint persequendi ... (1554); it is also the means by which they became known in England and more widely known on the Continent. Castellion exerted a powerful in­fluence on Acontius by his grasp of the history of persecu­tion and by the rationalism with which he handled the pre­judicial notion of "heresy":

[A]fter a careful Investigation of the meaning of the term here­tic, I can discover no more than this, that we regard those as heretics with whom we disagree.

But M. Buisson was wrong to regard their inspirations as "absolument identique."6 Castellion was also a mystic and

5. See, e.g., Erasmi Epistolm, edd. P.S. and H.M. Allen (1906-1958), t.V 1334 of 5 January 1523 to Jean Carondelet.

6. Sebastien Castellion, sa vie et son oouvre .... (Paris, 1892), II: 293.

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INTRODUCTION ix

an idealist, and Acontius does not share these characteris­tics; his rationalism is more pervasive. He does not, as Cas­tellion did, allow his logic to issue in emotive conclusions. Nor does he wish to imitate Castellion in writing a manifes­to for spiritual reform imbued with a sense of Christ's im­manence in every suffering soul. He realises that the time has come when the idea of tolerance requires not only moral earnestness but, even more, a clinical analysis of the reli­gious mind opposed in debate. Consequently, where Castel­lion wrote from the point of view of the oppressed, Acontius examines the mind of the oppressor as if from within. He leaves Castellion's suasion mainly to one side and concen­trates on showing that tolerance is more practical than in­tolerance. But the most important intellectual quality in which Acontius differs from Castellion is his capacity for methodical organization and exposition.

Method was the subject of Acontius's first publication, De Methodo, hoc est, de recta investigandarum tradendarum­que scfontiarum ratione (Basle, 1558). It would be beyond the scope of this introduction to explain the whole context of Renaissance interest in method initiated by Peter Ramus (1515-1572), but at least it may be pointed out that the aims of the De Methodo are shared by Satans Stratagems, for which it clearly prepared the ground. 7 By "method" Acon­tius understood "uniting maximum brevity with maximum evidence" in a continuous descant on the truth. 8 This de­scribes the characteristic texture of his later work very well, most notably I think in the passages on disputation -they are really the heart of the argument-in which he sustains a remarkable psychological verisimilitude. For Acontius to achieve this subtle fluency it was necessary for him to or­ganize his material stringently. Behind the argument's pro-

7. A Dutch Cartesian, Huelner, mentioned the De Methodo in 1641 as a unique precedent for the Discourse on Method (1637). He had not "found anything like it, except the little Book of Method, Compos'd by James Acontius, who besides that excellent Treatise, had also given a fine Speci­men of the Analytical Method, in his Book of the Stratagems of the Devil, which he recommends to the Perusal of all those who love the Peace of the Church .... " Quoted Bayle's Dictionary, the English translation of 1710. p, 71.

8. Cf. De Methodo, ed. Radetti, p. 85.

x INTRODUCTION

gressive movement of development and elaboration, sum­marization and repetition lies a thorough division of the sub­ject. Acontius has marshalled his paragraphs and his topics -such as the pejorative connotations of "controversy," "error," and "prudence"-so that they tell against persecu­tors as well as against heretics and demonstrate the insepa­rability of the problem of knowledge and the problem of tolerance. 9

The striking example of Acontius's control over his ma­terial is Satan. Satan is his device for turning the argument that the devil is busy inciting heresy into the argument that he is busy inciting persecution. Satan is also ubiquitously employed to demonstrate the corruption of zeal even in pil­lars of the Church. Acontius is careful to disavow the intent of making particular criticisms, but the reader who is fami­liar with the controversy surrounding the burning at Geneva in 1553 of the Protestant "heretic," Michael Servetus, will not wish to discount the possibility that Acontius is aiming his remarks about the common infirmities of anger, arro­gance and malice at the Genevan theologians as well as at the natural patron of theological controversy, Satan. The language used by John Calvin and Theodore Beza in their defenses of the judgement on Servetus is similar to the lan­guage cited by Acontius as the handiwork of Satan. The de­duction can only gain in plausibility when it is pointed out that these "defenses" by Calvin and Beza were also con­tumelious attacks on Castellion because of his advocacy of tolerance. Castellion's collection of the epithets that Calvin had used against him is of the greatest interest to the reader of Satans Stratagems, particularly in view of Castellion's importance to Acontius; it includes:

blasphemum, calumniatorem, malignum, canem latrantem, plenum ignorantiae et bestialitatis, sacrarum literarum im­purum corruptorem, Del prorsus derisorem, omnis religionis contemptorem, impudentem, impurum canem, impium, ob­scoenum,. tort! perversique ingenii, vagum, balatronem [&c.].

"May God destroy you, Satan!" had been Calvin's finishing touch to his controversy with Castellion, who had been de­scribed as an "instrument choisi de Satan" on the first page

9. See the indices to the Latin editions under "error" and "dispute."

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INTRODUCTION xi

of the revised version of Beza's Nouveau Testament. 1° Cer­tainly Calvin would have been the obvious exemplar of out­standing gifts possessed by partisan rancor, and it looks as if Book I of Satans Stratagems is an ironical summary of the passages from Calvin's magistral Institutio Christianae Re­ligionis ... (1536-1560) that make out a case for the total cor­ruption of mankind. Realising that the Genevans do not hold a monopoly on intolerance, however, Acontius wishes to keep Satan's options open; I have already remarked that Satans Stratagems may have been sparked by the author's friction with the English Puritans. The passage on the folly and inhumanity of plaguing a convicted heretic with exhorta­tions to recant, which corresponds with the final stages of Servetus's punishment, is also reminiscent of the hounding of Archbishop Cranmer at Oxford by Marian eccelesiastics in 1556. 11 Here, however, I have not wished to explore these historical parallels at length; I have only wished to suggest that the subtlety which tars persecutors with their own brush should not be underestimated.

* * *

Acontius's work did not become influential until the time of the struggle in Holland between the liberal Remonstrants and the orthodox Calvinists. A large edition of the Latin text, printed at Basle in 1610, was translated into Dutch at the Hague in 1611. The work was made newly relevant by the English theological conflict of the 1640s, encouraging the project of getting it translated and published in London in 1647. This appears to have been shared by Samuel Hart­lib, John Goodwin, and John Dury.

10. Calvin's Declaratio othodoxae fidei, "one of the most frightening treatises ever written to justify the persecution of heretics," had been published in January of 1554. In the Spring it was replied to by Castel­lion's De hooriticis an sint persequendi. ... Beza published his De hoori­ticis a civili magistratu puniendis ... in September. At the end of 1554 Castellion began circulating his Contra libellum Calvini ("when the people of Geneva killed Servetus, they did not defend a doctrine, they killed a man"). Calvin's ejaculation comes from the pamphlet Calumnioo nebu­Jonis cujusdam .... which he published in 1558.

11. Cf. Jasper Ridley, Thomas Cranmer (1962); p. 394 ff.

xii INTRODUCTION

Samuel Hartlib (ca. 1595-1670) emigrated from Prussia to England in 1628 and wrote a number of pamphlets on education.

John Dury {1596-1680) met Hartlib while minister to the English congregation at Elbing in West Prussia. For very many years he travelled extensively throughout Europe pro­moting the cause of Protestant union, and he was a prolific writer on the practice of religious tolerance. No one was more influenced by Satans Stratagems than Dury.

John Goodwin {1593-1665) was the Puritan rector of St. Stephen's, Coleman Street, London. Though a Puritan, he was also an advocate of intellectual freedom and religious tolerance; his Theomachia; or, the grand imprudence of men running the hazard of fighting against God ... {1644), shows the influence of Acontius. The appearance of Satans Strata­gems in 1647 is explained by Goodwin's connections with Independency (he was its leading spokesman) and with the Hartlib/Dury circle of eirenic reform. In the edition of 1647, two anonymous prefaces to Parliament and to Cromwell and Fairfax (signed "The Translator") make it clear that Hartlib, Dury, Goodwin and those associated with them wished to exert themselves on behalf of liberty at the time that the Independents were attacking the Presbyterian spirit of persecution. (These prefaces, and also the preface to the "Lord Mayor," were removed as superfluous in the reissue of 1651. It will be clear how the printer accomplished this from a comparison of the contents-list for the edition of 1647 given in the bibliographic description above, with this facsi­mile edition.) This circumstance also suggests the rea­son for the omission of the second half of the work. It is in Books V-VIII that Acontius comes nearest to saying tu quoque to Calvin and to bringing his implicit criticisms of Geneva home to English Puritanism. To have included these books would have been to affront the Presbyterians, and the point of the project had been the inculcation of tolerance. Books I-IV, on the other hand, are self-sufficient and they constitute the best part of the work; readers have always accepted them as Satans Stratagems in English.

The history of Satans Stratagems immediately after its publication is not uneventful, despite these efforts to gain it

INTRODUCTION xiii

a hearing. Francis Cheynell (1608-1665), a "zealous Presby­terian, exactly orthodox," thinking he was on the scent of anti-Trinitarianism, had already attacked Acontius in 1643 in The Rise, Growth, and Danger of Socinianisme. In 1648 he condemned Satans Stratagems and in 1650 his report on it was published in The Divine Trinunity of the Father, Son, and Holy Spirit. ... Acontius had the same intellectual and spiritual background as the Socinians; but like Ochino he never declared for anti-Trinitarianism and Cheynell's re­marks about his lack of orthodoxy are strained. All that is clear is that Acontius was not prepared to exclude anyone from the Christian communion who wished sincerely to ex­amine the Scriptures. To Cheynell, this savored of an enquir­ing and tolerant mind: or in the phraseology that he used, of "a sneaking Socinian;" Acontius's study of the profound psy­chological defects underlying mental rigidity did not touch him. The ban on Satans Stratagems that Cheynell was in­strumental in bringing about was lifted in time for the re­issue of 1651. Evidently the Independents were successful in obtaining a second hearing for the work.

My guess is that Goodwin added the italicized summaries to each book, as they are not in the original, but the assertion of the Dictionary of National Biography that he was the translator is unauthenticated. The translator was almost certainly a member ("friend") of the Hartlib/Dury circle, and he seems to have captured in English the Italian thought underlying the original Latin.

The influence of Acontius has made itself felt in the writ­ings of Joseph Hall (1574-1656), John Hales of Eton (1584-1656), Robert Sanderson (1587-1663), and William Chilling­worth (1602-1644). After John Dury, the author most affected by Acontius has been Jeremy Taylor (1613-1667), whose Dis­course of The Liberty of Prophesying, shewing The Unrea­sonablenes of prescribing to other mens Faith, and the Ini­quity of persecuting differing opinions, was published the year of the 1647-edition of Satans Stratagems. (Taylor would have had access to one of the Latin editions.) This measured and thoroughly-researched study became the central apology for religious tolerance in the years immediately fol­lowing the Restoration of 1660. John Davenant (1576-1641)

xiv INTRODUCTION

was reached through Dury; Andrew Marvell (1621-1678) and Edward Stillingfleet (1635-1699), through Dury and Tay­lor. Acontius's extended discussion in Satans Stratagems of the fundamental points of religion is a precedent for the "Re­ligious Common Notions" of Lord Herbert of Cherbury (1583-1648), the "father of Deism," particularly since Lord Herbert formulated his Notions in an effort to resolve religious anta­gonisms. In his dislike of controversy and in his concern with the role of language in the psychology of error, John Locke (1632-1704) may well have been influenced by Acontius's study during his sojourn in Holland-Locke's Letters con­cerning Toleration were published from 1689 to 1692 and the first edition of his Essay concerning Human Understanding in 1690. (The psychology of error has remained an important constituent of modern treatises on tolerance, such as J.S. Mill's On Liberty of 1859.) On the Continent, Benedict de Spinoza (1632-1677), in his Tractatus Theologico-politicus, echoed Acontius whose work would have reached him in Holland. The notice in Pierre Bayle's Dictionnaire historique et critique (1697-1702; English translation 1710), makes it clear that Satans Stratagems had become well-known. Among the modern historians who have accorded space to Acontius's arguments are Henry Hallam, Introduction to the literature of Europe, 3 vols. (1837-1839); J.W. Allen, A History of Political Thought in the Sixteenth Century (1928); W.K. Jordan, The Development of Religious Toleration in Eng­land, 4 vols. (1932-1940); William Haller, The Rise of Puri­tanism (1938) and Joseph Lecler, S.J., Histoire de la tolerance au siecle de la reforme (1955); English translation by T.L. Westow, Toleration and the Reformation, 2 vols. (1960). 12

* * * EDITIONS AND REISSUES OF SATANAE STRATAGEMATA

Satanae Stratagemata libro octo, J. Acontio authore, ac­cessit eruditissima Epistola de ratione edendorum librorum,

12. I should like to thank Dr. Brian Hillyard of the National Library of Scotland, and also my wife, Rosalind, for bibliographic help.

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INTRODUCTION xv

ad Johannem Wuolfium Tigurinum eodem authore. Basle, 1565, also 1582, 1610, 1616, 1618, 1620; Amsterdam, 1631; Oxford, 1631; London, 1648; Oxford, 1650; Amsterdam, 1652; Hoogenhuyse, 1661; Amsterdam, 1664; Munich, '1927.

In French:

Les Ruzes de Satan, recueillies et comprinses en huit livres. Basle, 1565; also Delft (Holland), 1611.

In German:

Basle, 1647.

In Dutch:

Graven-Haghe, 1611, 1660; Amsterdam, 1662.

For a full bibliographical description see Jacobi Acontii Satanae Stratagematum libri octo ... Editio critica. Curavit Gualtherus Kohler, [Munich], 1927.

OTHER WORKS BY ACONTIUS

Dialogo di Giacopo Riccamati Ossanese nel qual si scuo­prono le astutie con che i Lutherani si sforzano di ingannare le persone semplici, & tirarle alla Iara setta: e si mostra la via, che harebbero da tenere i Prencipi e Magistrati per istirpare de gli stati Iara le pesti delle heresie. Casa in questi tempi ad ogni qualita di persone non solo utile, ma grande­mente necessaria da intendere. Interlocutori ii Riccamati e Mutio D. Basle, 1558.

Somma brevissima della dottrina christiana di Giacopo Ric­cammati Ossanese. Basle, 1558.

De Methodo, hoc est, de recta investigandarum tradend­arumque scientiarum ratione. Basle, 1558.

Una essortatione al timor di Dio. London, ?1580.

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xvi INTRODUCTION

Delle osservationi et avvertimenti che haver si debbono nel leger delle historie. P.R.O. London, S.P. Dom. Eliz .• 34 n.53 (MS). Critical edition in: Acontiana. Abhandlungen und Briefe des Jacobus Acontius, edd. Walther Koehler and Erich Has­singer (Abhandlungen der Heidelberger Akademie der Wis­senschaften. Philosophisch-historische Klasse.) Heidelberg, Winter, 1932; pp. 88-94.

Satanae Stratagemata was placed on the appendix to the 'Iridentine Index of Prohibited Books from 1569, among the anonymous titles.

R.E. FIELD

London, England

ERRATA FOR DARKNESS DISCOVERED

p. 4, 1. 6: for way read may

p. 6, 1. 37: for kind, chuses himself read kind, himself chuses

p. 31, 11. 37£: light inking, read arguments too

minds

p. 47, 1. 11: for dgnity read dignity

p. 82, 1. 38: for and read a

p. 83, 1. 17: for no read not

p. 93, 1. 6: for prsereving read preserving

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...__ /;, &--:£~ and Herefies,and theirearsfallfuuta~ i:Jiiir~~.~~~.., all CJirifiian means and direClion~either for the difcovery and evietion of them to be fuch, or for the fnp­prtffion of them, being Co evieted. There is no qLtdl:ion to be mide, but cliac thcrt'.' arc many vile im111.i11atio,,1 of men, wbi,-/, l>:Alt thnnfa111u 1tgAin{f the k._,,uw/eag of GoJ; walkini up and down amorigR us• which their fathers and fiiends l1ave aptitcd by the names of Nm Lights: On the other haoo,aslittle qucfil. on there is, but that there are many ancient Tnnhs, alfo J?lt'.'ading tefiltation after :i long and iojuriom ejetlmen~. llnto their native Honors i Which becaufc they plead i7' forrnA f411/trlJ. cJ /ll#,,_, r1tm, . are not onely denied Chriftian audience to their 'Pleas, bnt reproodied alfo with the <lpprobrious terms , of o/J attHr[tJ brors ",,J H1refit1. Now whm men make no fcrupleor Con­fcitncc to binde np God and .Btli;i/ > Chrifi and the Devt1 rogc-­ther in one and tht fame bundle of condcnmatioit , becanfe they :are both alt'Kc croublefom and o~ufive unto them , do they not provoke both thepwmrof Ht1wm,, and thepowersof Helli ae

onc.e

onceagainn them? Or are fuch mm like to prof per in t~dr days! Jn vain do they blow " 'Tr11mpet to pnpare the Magt!l:r.ue to hmle again!\: Errors and Hert.fits, wh!lell: they leave th~ judg. mtucsand Confcienccs of men amu:d with ronfidenr..e ot Truth in thtm. If men would call more for light, anil lefsfcrfirt from Heave,,, their warfare againfi. Cuch tnc:mies wqukl be much fooner accompl1fui:d. For he that dl11icd the one , ha ch promifcJ the other, ( l'rov.:.3,4,). 1am.1.5. And :unong!l: all Weapons, t~re is none like unto light" to Eight againfi darknels. But whit\n men 3rtn thc:mfelves againfl: Satan, with the: makn:il (word , they do but infure hi$ victory and triumph.

They that ddirc to {erve as good {o11/Jier1 of Jef 111 ChriJ, ag:iinfi Errors and Herdies, mufi firfi confcil11ciouOy fludy the Chrifiian Art, :md Mi:t:hod of tlri~ W:u&~e; othcrwife, they filr! caG!y build up what they go about to ~l down, anl"i make Bt­JAam1 expedition (ytt upou worfe terms} who was font to rnrfe and yet m conclu!ion, blifeJ altogetJJtr, N ""'b :24. to. It l!i oo°t to fay, whetht't' that hand which. ddires to be lifted up aga~ Error and Hcrdie, with fucce!s, had more need cl fajimfs. u flrmgth. Few mens Errors findc: accefs to their judgments. but b1 clie way of their affed:ions,

He tbitt will the Judgment wi111

Witb th' Affedions mnft 6egi11.

Nor will it be e:llie for men to come 1lt them to dethrone them, but by makin$ their appri:>aches the fame way ; l mean, by rrukiiig frienils of. thru a1frd:ions, that they may not .fide with t~ir J udg­mmcs ag.unfi tkm.

I have not met with any Author comp1rabl~ to this now in thine hand, for a Chnftian genius and dtxwrity, io teaching th3c ddireable and happy Art , ~ well of compofmg diffrrences in matters of 1 udgmcnc, as far as a compofure in this kinde may with the honor of Truth be admitted; as of oppofmg that which is not meet co be admitted to compofition. He intituleth his Book Sm­fJt~em1tt" .'i11.th!4nc, Satans Stmagelllli : He might as properly with refpeet to the matter of it, have fiiled ic Str.it,cgm'-''~ ':hri.fti, the Stratagems of Chnfr. ioafinuch as the ivi{JmJ wbkb tJ rtW.tled from Hetwena for rhe countamining of Satan io his

attempts

To the Rtabr.

sictell}Pts U?On ~e pr;ciom fou.ls o~ men bf rnors and herdies, is t.ere dr:-:wn o: :t m Cb::.~ t"?PY d1re51ons :md infiruffions for trat P!lrfofe, th:it bd tf:ey tfr~ir weight an<i worth in praffife and due obedience, the Kingdom of Error and Ha-die would foon be 1hakeo.

If any man lifted in this w:irfare, being of leh11'1 complexion, cannot endure to march againfi his Enemy with a fobcr pace. and hadratherbetoifmgFireba/1 of qran.iJ0·1, then weilding the SwordQf the Spirit; this AUthor is like to find fm:il thanks from fucha perfon; ten to one but he wil *{mite him Ji>ith the tongut. •icr, 1.111 Tofuchanonelwotild.makencother Anfwer, but that of the man that had been.he:iledofblindnefs. to the Pharifecs conccm. mg ow: Lord; Whether ht be a finner or no, I k._now 11ot: '"' tbi11~ I know, tb~ whemu I )Plfl bli,,J, "''"' I[et.. WhtTCaS 1 was ignorant in many things which it concc:rped me to knoW:IJ about oppo!ing Errors and Here!; cs, I now underfiand them. * Pro-r. 8 . Reader, though I am none of thofe that are facile. * to jlri~r u ,., • ' btU:b,orbecon:efure~fortkbt, yet thus far I dare cng:i( for · • the T reatife in thy hand, that if thou wilt diligently J>Clllf:e t, it fhal tcCOm~ thee with a better thin!? then &pent11rtee fu thy pa~ fhe F 11ther of_ 14[.hts and God o"F Tmth according to tbt' unfearchablerlchcs c)f his Grace in Chrill bm1k..11p at Ian: n8 the fo11ntllins of the gredt Jup of Truth 11Dd open the wimlD"lr1 rf He;e11en, that kzimleag_ WAJ ]ii the Euth as w11ter1 ewer ih1 S111 ; keep thee and me from the danger and defilement of £rror and.Hcrclic; and vouchfafe us the honor of being in!lrnmolt$: .in his hand,, fix die prcfctVation of othet'S alfofrom the Um: mifcry.

ftom 111'/ Study C1/nn.inflreet , LoHDON. Ftb.j. 1647•

'Thine, to ferve thee in the Faith and Love

of J~fus (hrift.

J. Gooovv1N.

A

~,,.._.-.-..-------------....--------~~--

The Tdlimcnics of the famoufiy learned Petrol Ur.:c:, :i French Protelbm: M•n7r, flaio in

the M4[cm cf 'P~:i1 for the v1imefs cf f((ta: and of Mr (cc::;:cla (u let-.""1~d tnd godly Gmr:tnt Wrircr, now livir.g. tn.1 ell ete"..t r~c:te for his ltbors in the lle.

furmi'!tfo:i Cf Lc:rnfn~ ) ~ing the VloM « Ol.'t KUT ff OR.

1~1 . Be name of Jmcobus .Acontius

hath no"PJ ofo fong time heen fame, ouf!y k_no~n to the 1Porla Iv theexcellent Monuments of "'u Wit.

l tool\. great content to h~"'ar tel of the Humanity anJ Groce, together r;ith the various and _profound Arts of facobUI .Acontiut. P. Ramus in an E­piPle to our Author heing in Englantl, 'JVhich ii extttnl in a CoNeflion of Epi/lles and Orations of P. Ramus & Aud. . Tala:us in 8°.

Scripturientil

. Si':ripUA..Pient is ITJoflri te"Ji cacoethe of-fanft!-! f!asotNJ Acontiru, V ir. exceUen­titHmuo prfJvideri poffe optabae, &c .. th~~' 1atoln!3 Acontius, a moft excel­lent mt:n7 ojfentk~ ~t the.feriblin.g j£c{­nef.r of ottr Age, w,i/hed tb't!,t order might he ta~n J.&c· Joh~. And Cornme­.niu~ in the Preface fO his Idea or ep~­tomte of ;}(at· Phrlofophy, at the ~e---. . glnntng.

~. ~.~.·: ... ~ .. ··.;r:n0.· ··.~ls!<.:;r._tt'f~~.~:.:l . .:. ... rt.~..a~~~··. " ..... - -· ... • ... •• -·~ t4 --:-i\~1~~~.J~:.~,.... - ..-r:--~"'~"""~,.._,...,,..,,_,("C:~~- ...... ~"":~ .;;~iir~ffifv~i~tf~iu~~lu~vv~iffiriiivrr The. Tefl:imony of ccrt2in mo{\ eminent

French Divines conccrnins this Trcatife.

\\ ft.11th the reading ef Acontius \;· \/ his<JJfJo/teft/J~S~rat~gems

of Satan, l w111 not onb m.J felf exceetl.­ingb refrefhed, but having commended tlie fame to the reading of fame. of our

· vi 2 '])i'-,ines

•

Vivines of greateft Reputation and ~rning. they exceedingly ~ppro ... ved both the tnodetly of the language and the Prudence of the DifCour.fe it felf. 1 am pojf~f[ed with an earnef! long_.­ing to {now and perufa all Acont1us·. hu ))1riting~: Pet• .R.amus In BptRola 11nte titata.

~~t:tz~O=t!oc~~~C3;%t~~ff vfWVwiiviwvvvVJviwwvivfJifvftlvtfrtt

A

Letter of the learned and judicious Mr Du RY (one of the Affembly ofMini­

ficrs) to Mr S A M u E L HA RT L 1 E

touching the Author.

Vear Friend,

I Am. heartily glad that fome body bath taken the piins to tranf. late into Engli{h .Acontii Stratagm1.itA in thcfe times r:£

prife and. conf11jion: The Author was an t:«eUmt man, and throughly knowing in many Sciences ; his txctUt"'J did lie in the Jeptb and folidit) {)f° his Judgment b cvesy thing; and in the 'PirtJ and M1tkration of his fpirit in Mattm of Religion. At the breaking forth c£ the Gofpel, ~hen he did ilve, many that wereconvidedoftbeerrorsofthe Church of Romt, were fbs· geredat the Truth, and theproftffion thereof by the Reformed, Churches, btcaufc of the m.mifold difpntes and the difordm fourid among!.\ them, and· ever f mce continued b)' the fubtilcy r£ Satan, who not being able to hinder the breaking in of more lighr, doth endevorco make it either indlrtlual or hurtful to the falvation of mens fouls. As it w:is then, fo it is now, at cvery Periodofour Reformation; he dothmakeevery Truth a Mattct of Sttife; and what he cannot fupprc:fs by the power of ~ ranee, he endevors to pervert by the: evil ufe that meo nu~ of knowledg, to d1fappoint them of the end for which God h:ith given ir. This wife m:m in his time did difcover Sat11n1 aym; and wanied.&isGenerationfaithfully, and chidJy the' W11tcbttnn-, of the grand adverfaries defign againft them: Bue how much this Admonition is laid. to heait, doth appear by the Difiempers of all

[.,] placa,

---placts, whercol both the Caufes and Remedies are here dif covered aad o!frmi to ~ Churches,but minded alrr.oft by no~. ~W:Vef" fome thtte are,at all times,& wil be.who wil bealreded herewith; and God ~ aMt: by tb..:ir mtans to qualifie the fpirits of others,;md to d\ Satan under che feet of his Ekd and Faithful fervants, it .ilisown time. Thtrtfore ic is very uftful that fuch Te!limonies as thelc: thould be ex ram; and now to us, they are very feafonable, although perh3ps in hafie we llial fee no great.fruit thenof. But our comfort rs, that althone'h tfu Kingdam 'If Hea-re11 i,,111 " gr11.i.n of mu/f .u-d j(,J, yetic groweth at Jal\ to be a rnigh~ treat trft, fo that tlie fo1l'/s of hta71nt loJg ;,. tbt wancM Pf;ere­of. Therefore we mu.fl oo: be wny io wd doing; for we are fure that in Cowing this feed we Chai not lofe our labor; becaufe

qal. 6. 9. thepromife is, that in due time we fual reap~ if W( faint DQt,

To be carried along with the fheam, or tobefilent whenmatteXs are not can-ied according tp our minds is no bani maccer co a1_11 that hath any meafure C>f dilCretion; but Co row againft the tlream. to labor ~infi wind and cy<k. w the whole current of an ~t and that without offence unto any a and ~t tlrow..ly and indiltibly (~inbisA~ dca11tiH1 did) is not the work()fanot· dinary ~e; thettlore f llt'h as own him in .his. wiy 11tc the more to be cOmmcnded. l thal thmforc intrtat you to~ my love and fc:rvice to your fricod who h;lth tlkeo this profitahle painstotr:m!latet~ex'd/C'ntpi.:oucf L14rning, al.1d thank&im from me for it. I make no doubt but it wil l:k! CXJOvincing faflici­cndy to fuch~arefree from ha,dtufi •f H,p-t i11 the ways c£ &aioufuefs.0 and are not blinded with """IAC/ entlr, .in the pi'ok· CJtion of Religious C:OOttoverfies.

The Grao: Of God be withyou~andbkGyour fritnds fnde. vars. Ir~

l°Ol'r :F ~lf11l StrUNlt

i11 CH 11.JS7'.

John 'Duv.

Wi.BiWl~:~:JM!:t'£~ The }.uthors Preface.

mF mlJ.m.Jnjh"~I h11p!y wMJJt,. At t~ rr11fontfs orfaol­hardi,ufs of him, who hath b.prd 10 r11ceompiifo Ji endlefs a »'Dr~ '"to col/dl ""d cnnrnit 10 writing tht Sr11t,.gmu of Satan, whkh iJ ttll 01Je, 111 if ht WoNIJ 111rhtakt to Jraw the Oct">' drJ• I w111ld

hlfvt that mti11conftder ll'ith h:mfelf" littlt, lllhttl11r 1r no , by hiJW "1Hch the .Artr •f thi1 t#n1fi11/ e/J e/,e11ttr, IU't "'°"' n#mt­rom, vtirio6'r and mJftrriO#I; we 111ght not to t111<f tht gr11tter heed to J11ve 011r/elvt1 frm1 him ? ThiJ I f11~ofe ht will colffe/i: B11t ho'lll foal/ we t.ck..! httil, if thofe .Arts • Saran be Nt1f(zr11i>n i ./.fight we not jN/JIJ ftAr,th.1t there mi[,ht t m~ft d.inger, TPhere 'lrtl t1tft f•fpeUtriA1f}? Tb11t Whtre 1H tlid thiNJ(_:o tftape, there ')J't foq11/df11/l i11to Jomt hidtim {lflfrt' winch u tOI of11n fttn in ma"} ptrfi1111, 1111d tht) "'""1.the fimplw fort, ~#I n1et1 tlu ""ft tminmt in th' Ch#rchef G~ , Si~e tbt# it Jiu 111 ;,, IM#dto /110J:.. to oHr [(/vu, "R'hicb .,.,, ca11not Jo wir~ tllis i(_110J11/1Jg, .,.,, '1re nuejfllatnl to tr], if /Jy '"'} mtAHJ Wt WM) "ttAi11 thtf Alllt; a,,J to be-$ ef GoJ ( t"'""°"' """} tmwt ii e11fit) to be 0Nr 1tjj1ff11nt her 1111, Whofe htlp h1Wingfreq11e11t1J implorttl, Wt ho pt 1u h""' not loft INT l11'10#r, '1Nt thAt ""goo~ 111tn fo;1/i /Jlefs God ~ith "', for p11ttin1. thil thoNght into 011r mi#J, a#d gracioMflJ profpering O#r mtU4'&lllllrJ,01ft thint thtrt U,Which of• /011g tim(,hllth llJllCh •.fflilltJ "'}Spirit: fw t11n'} ,,,,.,, i1 fanfthlr, how mMch thr 'Wtl· f.tre of tht Chttrcht1 Jtft"dS 11po11 tboj1 tlMi 11reef tminmt It#·

1httrirJJ'1tblll if tht)j11111J,M/ thillf.stA11MIUt io ~ti/; ij they f 1111,ev1ry rn1hu l,,,dl mt bt O'V,,.,.,htlwuJ ill thtir ,.,,;,, : w JN 11e"

it is, IMI Satin dit1Jtschi1flJ, attil 11/rtJOft falelJ 11111.,,., leti.vjng ,,.thiilL U#All1mptt1l 11~b tll~ NftJ1, nurr 4~ ,·m-a1pt tlmn. Atul in ell{t m J# mt dlw11p IHft m1 l.bOIW )Nt jn-..iisws [.11i.111 tht Tlifhr7 O'Vtr tht•; tlmje S1r11t11gtr#I, itlHrtbJ ht "4th it, clllf· ,,,, /,., /Aid ntn , ""' 1/11 fttilmis ef tht 11111.r.'l"iflml rn#,ff likfw;ft It M,f cntrul, which Jjftwtr], h,-,, h"re/11/l

-.SSIS

THE PREFACE.

"thing it is "'!1 nM" r.Jll) t4[ilJ conctiVt• For M ~.rtprthenjio11 it ever. Ji1p1'r.[ing t• tkt '!atm•t of r.'.IUJ: fa u # thtn 1!.1f'· ciaOJ d1ffafltjnl, Tl'hm tt 11 ttnuf #al o:J l1tjik txpl1a1.fJJ1.. Ntm Tl'hat is thert '"" IJt "4nt mort Nlm'fllftetlJWJ lefs tXftEltll, thm for 11manto rtprtbmJ thofoTl'homd f..01dmenbAtlmirt 111111 ver.J much rtvtrenc. t ; to whom it foems to 11ppertain to prt­fcrilu L""s to .others, r~w thtn lo. J,,iv.t Laws jet 10 them: to (tacb al/ tntn ratbrr. tbtn to /~am ef II#} 4ne.l 7 ell_, /mt (Joll wil fa} )fuch mm wil 6t fa f AY fr"'11 tttk]ng "} o.ffetrce,rhat iJJ011 jh11J fh.eTP them""} failin,gJ, 0111 of tbtir hnm1nit] 11"'1 trNl!"'' the] wil gi1.1.1 JPll '11411) thi'.nq; imlml.tbat i.t 'Cl_] h~ rd ;, it" matter ef gr1attr.m.Dt11entl/nn m4' 11n (ightfJ nttr• qf, to. 1"tte11r tbdl-wil ofptr{ontof fncb autborit; 1U1'1rep11t111ti~n. Hap,­llrit, / 1111) ~"ch mt1re..tro11Wed to ermfid1r the ouer tagrr itr.din;1-rion1 off or::e 111t11e 'WboACco11n1J11c1' "' tht] bA11t once ~~llJf 10. d.nu're, tfl. be 111 longer mm b111 goJ.t. A[,tl.inft 111h1m1 iJ '! "1M

Jlmtk.}11.t It ll1~d. b. is /oo/wl.llplli A.I if he bluphettlf.J c;M.hiin­j t/fi Whdl fool/Id I a• i111biulf[H SliMIJJ, 1u1191J ill ttiO, farl.t.ir to Ji/covtr fMh /Mrt.1) 11.1. Sill-«'1 Jets to&11tibmeNin. #Of onlJ .to tlxrf" Dl"P,_, l111uhe whole Cht1l'(hPf Gpd'1 r11i11e ~ Whlll Wert ihi1/efsin f11.':. tht11.1,holde,eft4tr'!:?'ll'ith S1ttaft, 11nJ10 conl}irt their JeRr11f1ian. / I hisve }bewe,l 4IJ tb( fA11ar ·I w1/J1 '11'hicb w.u, to efr 111 mucb genslentfs IU I wild pqffdile; .I bAVI j}'Amlm1111 n•""'• oJ wnztimta a1J1 ~ht tbil!t,t ;~/11u, .'IP herein I ptr,nv'd the fure.1 of SiltA11 to lit hi4.. Ntm1, iffc ~1 111~ m•nfh-1 itiltrprtt himfaif injN:J"ttl, '1J th.1rtp.Nmp1111effllih tliing{ 'Whmhl hf tnA} .b' [o»U W"}I 'o.ncernrd. lei him ~.Ill think With h;,,!falf hnipefll.J """ ho11tftlJ 111 OJAI mik/ -«"} jH&b iltt1rpma 111: :Y eril],~ nMJ wit.htU mMCb re11fo11,j11Jfi/it tht UtMJIAi#U tf 'Dnmk..io:tb, A4#/t1rer:1,,H~c~J1 IVfdAil otbtr J.,:itilW Jtrf on1, ,.g11injl 1/tlfi whPfe dkt7 it ii,, m11tigb"l,ai11) tbi /,J""''"'""' '11114 wi&/r.!tln1f[11 ef ""''' ; thm 1'bkh Jfhlf t m#J l1t mwe 11bfarJ ! /JNI ( tboJI, 314ifl faJ) WhAJ if rhpfe tbitrgs tin# {Pt11ft!/f <1gP_i11jf) Jeftrvca .n.at. j'leh ~ reproef l SHTtlJt. if If?'} f 11cb rhinglu, whe11 l fh•l kJtvw Al J111Hb1 J fo4/ /Je. 'lln;J Jorrt far tn] C11trjigh1. For· ( IW. 1111 fuib f1$N1 u .t• 1hi111f..~b11t I'"""°' m-~ S11rel 11111, it bitth lm11M.M ef ,,U,,1 ;,,.. tt~ll ttthtr opmlJ.or tlpfo(J, tP pr.rp11/c.~,,,. Ajftltl/ ""} """'· J t4't/

hitn

"J( ingJ,m of bis ~\\'n 1ina til m~intain the fame, if nt1t ail <0[tbm (f1Jr that Were"" 1t:1poJ!iMething) Jtt I am perf"fl'~rkd fbe "''11· princip11f. And, t/illt tho/I 11'!eift 111011der( foal If aJ ,or rip)~" ,1 lhe­rmre tho11 jhdli ft1~d them m.1rjha/lea in Ji1rh order 11niJ tm:tb. od. tl1at fhou fb11/t find than to ma~ a certain kind of Arr. We h.lve Mdul ca11tion1 fo>" the 11v0Jdi11g of tl1em, a~d they are f11cb AS (if/ .ltn not 711ift11k.,m) Whofaever /bal not flight them, m.7.J have good ground til hol'_e,thttt tho11gh Sata,, plot nn,,er fo rn11cb. jtt he foal hut lofa hiJ !abor. liJf<Jmt~afo~Jn'U111f1t11re, Whtn ihe c'!"'tlon fm1udmttnifofl mo11gh ef it folj 6J tlx mle of. nn­Jr~.,.m~ We hllv1 f11rborn to p11t 011tfelve' It> lm~"f arJ /Ah1r. Some rhingi indeed tbtre 11re wbkh for want ef e:u1mplts ma} fa,,,, fomewhat 11bfc1tre·: Which rx11m?lr1 were therefore ~iti1d, ket1111fo./11thii1 wefor111~reaJ.y tr- om• hanJ, ~011/d 11tJt: (as ~" ai»r:ew,J) ~111llet!gerl w1ihour the ojfoJ:Ce if fame 't1Un. Whkh thing (left 011r /ahor might be fr11itlefs to thtm w11ra) "' 'ftlt~ eartJ11!1] to jh11n; in fame cafes we m4rl not eo11wn~ntlJ f dgn txamp_/11; i11 others, thortgh we might b11ve Jone it, pt wefMr• eJ, ltp th~ might 'D'cajion 'IJtW ctfltentions; W'hit:h I Wi/h We have nit toprn11ch ot:c.ifilmul, notwJ1hftlUkli11g·All 1JHr cue to tl1t 'ontrArJ. B11t if thou fh.iltrend the Diji:ot1rfa freqtUHt!J 11nd At'ttntive!1_1 there Willu nothing, Which thou jluilt not 11t /e.n[lh underft.m&I, even witho11t examples. Some \'ril Wifo thaJ thi1 .Arg111nmt h11d been hanJ/ed mort /gg11J, and th11't not "Witho11t j11{t c11ufa; to fttch,40 that I fo4/ anjwer i1thil,.th11t1 "'41'4' Jg,,, ~httt the time Wou/J permit m<; if I \\'""1d h1111e Jeferrtd tht impreffetm, the 'Work_ might havuppeared to the world, ttt leaft mote/,olifoetl and ex11th b11t forajm11ch Ill I co11ccived thAt it gre.it. 1 co11cer1ml the cotYJmon good of AH Chrifli111111 tb1et theje 'Srr.it11gem1 fho11ltlfae the /;ght With .UlpoJfible tpeed ~.u Wil .. Ing r.cther 11 fot At nought mine 011111 replit.ition, thm I~ Jeftr the Editi11n the lea ft tt1ome11t. If the Lord fbal 11./forJ me 11n1 /1efur:e, I foal e11de11'r!or that theJ tn"} hemrfttr .come forth more com­p! eat Ana better Adorned: In the mean tirM (gentle .&Aller) titler!" 1.1oil fATI t.hit Abortive /lirtb, .wd Pl''. th] godlJ pr'!)trS ti t11111e, th1tt tb~ Lord woHld '11 pleA[nl to farnifo 11'1 withjiJ11J1-'WhA1 bet er .end mvre projit~ble, thr11 Wh11t1for1Jn pr1fa111, I 11111.1 ult 16 pre[nt. •

S?lll s

A.~J.J.~~.~~~~~~~~J.J}.~~§.fJ.§.§.~~J~~~~~~ ~2~f~~~®fi§~®®@®~~~®fl f~?1iie?fliif,i9ir~J~vfifiiwwfifriJJ

Sarans Stratagems: The fir.fl: Book.

The Argument.

T HtentlSatan aimes11t.in11/l.hir Stratagm11. Tht N1m1r1

if hf an fi"ce the f.JI, how fit for S'J.tan tqWorJr..upon. Tbt Wap anJ means Sat'J.n ufas to .m11in bi4 cm/. HD11• tr~ op_ini11111 concerning religion corm to be cbangnlinrof11tfe. Dtecitf#I ud invalid .Argummts, P affiom anJ .Affet1ions of tht mind, .A go111I, opinion of th.fa that art crroniom, A11 evil o/inion of tho/tth11t lio/J the trtJth, {Jing jigns and Wonda-s \\'h.it farce thtJ hAv'1D changt mms J11d1,mmts fram truth ta Error. S'J.tansaevicts 1'1 m.iff.! difp1itt1 aHd !Ubatcs, intended for tht dtari.ng of tr1Jth, to {trvt hi4 own ends in tht advancement of £rror. M11nJ prim1 pcrfons, Tillars of tbt Church, whiles th'] Zt.do1tjl} AS thtJ thinf(__maintain tht caufo ofChrift, doi:L-ivt on and advance Satant Jpgns. A pttlfionatc indijcrtct oppojition, a grtat t11crc11fcrof SeEts. NiJ 1mmctf[1tr} Controvtrf} oughtto be raiflJ. An •pi· nion ought not to bt condmmcJ for appearing mw,bllt mup he tXA­mincd by tht WorJ. .A ver7 hard thing to embrace Trttth Whtn it h.1tb the appa;1r11ncc of .m Error. To rejtll wbat cvtr favo11r1 of Novelt], Wilcaufa, that remaining crl'ors foal t1t11tr be flll'gd 011tof tbc Chun·h. How trronio1u pcrfan1 arc to bt prtp!1'edt1 rerti'ilc a fight of their errors. · WhAt caution is to be ujcd tlut We oppofa not truth u11.kr rhc na111c of crro.r. What o•,ght to b1 -ccomJttd k.,nowlulg, Wht:t opinion. WhAI Ma11 is 1»0Jf Ii~ tf

B ~ntl:

Ji~tht Tr11th,;. .llfojl m.m fuppofa thq. m:' /rd '1.J. tht U:tml11r.J -.!pirit ttJ thitrl{.111 thq do in mamrs ef Rd1gm1, Whilu thrsr J11dg­tntnts arr /,iafad b.J AntiquilJ, tflimatirm of mms lrarni11b M11/. tit11tks of th~ t/JAt judgfa or fa &c-.Ht t/}{lt 'Wt1111d fuvr kM_JuJg. pJt11t frr.iJrd by Gods fpirit, 1:111ft pr-') rArmftlJ for the fpmt • An.I ell}/""' "f h.is c-onftd~ration Wh11tj'orvrr u not ofGod nor his Wort/,41 iftkrr Were no fuc-h thing in the world. He that hath 11tt11inea to a tlrAr t1ml ptrfrll /:.tJVll'frJg, cannot f11fj1EI himfolf of uror ;,, that point. Before A rtMn oppofo" trnrt IU rrroniom and impio111, ht ought forioHf/,] to c-onftlkr, WhAt AjfrmmC"t hr b1tth of tht error a11d imjitf.] of th1 f11id point. A l#an 111AJ p_r-'J long for the /rziow­lrdg ojtbe Truthhrforahr -Wifodom of Goa ma] thinlfittodifoo. wr the [a111# unto him. God i1 frrr to tlifiovrr thr truth_ tu m.111 When and bJ Whom hqlrafos, 1ra 67 him \'.vh11m ht oppofas 11111 fo­cluC"er. Jn controverjies of religion Sathan '"" plaJ thi: part hoth of opp1nrnt a11tl dtfmdant in rt/pell of onr 11nd thr Jame tmrt. We rn11ft fir.ft bear and rx11111ine 11 poi11t before Wt c-ondrmn it,ana 11tvrr fa]. it is·11n o/J Error and hath bin oft conf11tetl,for it ma.J bitvr /,;,, 11n old·tr(tth ill drfmdrd. Controverjies faon raifod, h11rJIJ '4iJ. Before Wt oppofa an uror we '11111.ft c-onjMrr of \\>hat mom111t it is. rain '}Htf1ion111nd te11rts not to be coitf11trJ, b11t Avoi~J. Satan /11bo11rs to prrfwadr,;i ""'"' that ever7 opinion hr ta/(fs 11p, ii 11 m()P fario111 ana Weighl] point, 'With()Ht tht kjrow/rJgW/.1rrof thrrt c11n ht no fa/vatirm. R11/rs to diftinl,!'ifo NlrioHI 1'11projit~hle q111JiiMI that llrt to be avoitkd, from f o'1er,ftriom, 1111J proftt.,'1/101us thP 111ght to he handled. The Entl of all Chriftian Dollri11e. Wha rver i4 p11Jita61e to that end i4 Hfaf11/ to be /r.tzown. .An e1111mrrif­

tion of 11ftfa/ Dollrinrs, .A Dot1riJzr thitt reahrs M further then fPm1/.tti()n, uvainr. Every DoElrine th11t anJ \ll11}1 tn.:1/:!sfor tht attainmmt of the aforrf(ria md, u not of f11c-h momeNt, M

tb.tt" controvrrjie fh1111/d be r11ifod ther.t'11111t, for11f muc-h M /mu t1ther Doflrinrs unq11rf1ioned m"} perform tht famt forvice. Pa[­jio11 iA the Pn{ons diff entint ma/r:.!111 p()int in c-ontroverjie fatm f11r Weightier then in tr11thit is, Which '""J. br fatil in tht r11grr bic­/i:!ring of the Ancimt Chrijlians ahont Eafier "4) am/ otlilr tnAt­ttrs if /ma/ mtmunt. Tht right Wa.J t11 bring m111 from vAilf 1111J 1mp-ofitallit q11eftions. >Plutt Min~l/ers, Profaffors in Vniver­Ji11t11 WTittrs of ln1ok.! ought to Jo tt1 th11t tlftl. To Jlt111dlo11l ll/-

011.

LIB. I.

,. ~.~)He heft .way to~ out the divcl:s Stnta­~~-;.':..~":,....._[.._,_""'...._""""'_i "'~ '-' germ, IS to n I c mto fcrious eonfidm.

C--~- ' -C. ( ,, tion, w~t the end is .at ~hicb all his "' ~6 - v, ) confultattonS aune, which IS not Very , ,~-,. (r , l':'.) hard to tcl. For, feeing that he is defi.. ~ . :'..:/ ,, , ; ned in Scripture AMAN-SLAYER from

~· ,/.._"' -;...:: , ')the very BEGINNING. what <:.anwe ~?'~'&~\...J think he fuould rather aime at th(Q the

DEATH tt MAN and that E.TE&­NA L. Being therefore as the oldeil: fo the craftid\: fox in the wmld, wee m1y a!f ure our fdves that nothing can efcapc his indca-­vours which may prove pernicious to mankind to be put upon ; and as certain it is that he enJeavours to divert them from, wbatfOCl'Ct may prove conducible to their Salvation. Now the Salvation~ Man-conGfis in obeying God, as his death 31ld mif~ in difobedi­ence. Wou/Jjl thou oht1tin life ( faid our Lord ) liJep the Com­mantlmrntr (by Commmdements or uw in this place we under,. fiand, whatfoever we are commanded not only to ao or not to do, but to beleive) whence it follows that the MAN-KILLERS grand ddign is to keep us from obeying the commands of God. Now the Commands of God may be violated as foon by tbofe that know them not as by thofe that know them, for though be be mucfi the greater delinquent who difobeys that command of God kiiown, then he that through ignorance tranfgreifoh ; y_et '1lal noc ignorance make any one guildefs, for it is almO!\: impollible that a­ny one ihould be ignorant without his own fault. Howfoever,Cfll­tain it is, the ignorance c-f Gods Law and the viol:ition thereof arc fo nearly allyed, that the one is munWly the others canfc. By not knowingthemindofGod,choudodhhat which moveshis ~ oft times when thou thinkefi: highly to pleafe him, for which cauG:. :unongft the ttft, thou m depnved of all light of found j~

B ~ and

.f S11'.ms Str.U"J'""· ---------------· .-and dayly oven.~hdmeJ with more grolS ~d. palpable d3r~ner~ If chon knowdl his hwaru dodl: not obey 1t, it w1lby the Jufl:JuJg­mmt of Go.! come to pifs, t h.1~ thou th'.1lc fall fiom the knowkdg thereof .anJ fiip inco r~ gt!3t errors.

This then b-:i:ig the end of allSath.m.r Counfds, forafmuch as it is MAi."'1-KIND h!! l:ibour$ tQ · undOC', thatwe way more eafily un­derfhnd his d~-ceits, let us dilig~·ntly co:lfider the nature of MAN. Though llfA N at the firt\: was created of a s~, right and every ways perfect Nature and tlifpo!ition, yet breaking the command of GoJ,hebeClmcof anotherNATUREquitecontrary> exc..--edingly corrupt and lyabk to all manner of vice. Hence it is, that ( 1) Ke loves himfdf immeaforabiy. but with a t-;nd ofblind and incemp.-­race affCC\:ion, wherewith being led, he loadis his true good, anJ fed<S his own hurt and dammage. ( z). As our fid\: Parents credt­ted che S erpmt whc:nhefaid, as foon3Syeilul tafieche fruitye ffial .be as it were GoJs kriowing good and evil; fo hath there ever fince Huck filch a perf wafion io Mankind, that every man takes himft'.lf to be a kind of Diecy. .which· dirpofitioo upoi1 th~ kill occalion, pr&ntly difcovers it Celf. For as foon as he is a little advanced ah dignity, or hath but fcraped together fome con­ftderable heap of Earth, he judges every bo.dy bOund to $ive him all the refpeCl: that may be, yea to feek his commo.iity with their own lofs. !f he gee a Lttle Leaming, prefendy he illl3gins he knows all thmgs, and he alone; fo that the .whole world ought to be governed by hi" wifcJom, leavin:; nothmz undone which miy bti?et Cuch an opinion of him, noc knowing or little caring how tu11ull: he is in fa doing. ( 3) Ht: is won1.terfully addiCl:ed to bo,ii­ly pleafures and exceeding intemperate in che ufc: of Cuch thing~ as are thertumo conducing. ( 4) He loves this life and thlTeal>ouc fpends all his choughcs, not fo much as chinking of che life to come. He dreams this life wil bfi for ev<.T, an1.{ though he fee daily milli­ons of men fall before his ey~-s, he camot be brought ferioii!ly to be~ waded, that himfdf cime inco the world upon like tenns.of ~rt:tlacy. {~) And fmce he fees chat riches wil fumilh.him wich what ever he &-!ires, and whale they do fo they mufi needs '\fill, and t~t :in infinite quantity is requafitc towards the expence oh an endlefs life, hence ic j~ chat he hath an infitiable dd"irc;toga-'· er wealth. So01e fuch conceit it was [Dgether with a firaiige

weak·

Satam Strlltagum.

weaknefs of mind, th:it made the Sovc:raignty of the whole world frem too too little for Ale . ...:and,r thegr('.at. ( 6) lnrefmnce to the knowledg of God and his wil, of his ow:i proper goo,{ and evill which confifis wholy in the favour or offence of God, he is altogc­thcr blind. thinking himfclfm the mean time as quick-lighted as an Eagle. To give alfenc unto truths of thisnatun:·, and co rejed the contrary errors is as repngn::mt co his difpo!ition, ~it is for heavy things co fall Heaven-ward. Not chat he hatts tmth as crnth, or 1s ddightcd with lies as lies, bnt becaufe of the corruption of his Judgment in things of chis nacure caking crnth for fallhood, and fallhood for cmth it frlf. ( 7) And look how he himfelf is difpo­fed, chongh he perceive it not, fo he imagins che bldf.:d God to be, wmlhipping him accordingly with Gold, Silver, Precious fiones and Jewds; with great, co!lly and magnificent buildings; yea and fom;tim:s with fnch things,'15 lhouU one m111 honour another wich, ic would be intt'lpreted a great rtproach and mockery. He wil needs have: him to be a vi!ible God, and therefore paints him and l11apcs him ont according to his own fancy. He cannot in good eamefi perfwadc himfdf that Go,{ knows, cares for, or moderates the affairs of m:mhind, that he· wil give rewards or inBia: pw1ilh­ments : whmce ic is, that neither by pious affi.ffion to God, nor through fear or punithment, c.1n he be drawn to forbear fuchpra­flifes, as are dc:clared offollive to him. (8) Each mans fight failes him wh~ he lhould fee thefe faults in htmfdf, bnc he needs JlO rpe­cta&s to fpit: them in anothlT. Other ffi!'IlSdoing.~ he.is ape to mifconfuue, being exceeding fufpitious ; yet if a man once oegin to think highly of, and atcribuce much to another man ( efpecially in m:mers of rdigion) therein he wil over-lhoot all bounds of rea­fon, and m1ke chat man a kind of a GoJ. Otberways he wllhes wel co none buc himfdf, and would have no body elfe excel in gJ.o.. ry. Wher1:upon if any profit or praife accrue to another, he be· comes envious and hinders what he can the increa(e thereof. He diminilh{s the prJifts and augmems die failings of another, ufmg calunmiacion. ( 9) If in any matter he be never fo little oppofed he is exceeding prone to wr:ich and hatred, neither can he.eafily re­mit his i1omach, but rather whees himfelf more and more to blood, flaughter and all kinds of crud revenge. Thus is man of his own na­ture above: me:ifure arrogant,high-conceited,intemperate,,awetroUS,

B 3 unfatiabk,

Satanr Stratagmu.

unfatiable, ddirous of what is another m:ms~ a fupplanter, Iy~> contentious, envious, revengeful, murderous, blind, ralh, oblli-1t.1te, llllgodly, :md born to all mifcheif. In a word, the naturr of man; ruch as now it is, is not much unlike the Nature. of the un­clean Spirits. Tme icis, notwithll::mding, that fu.ch vices :is we have or niighr have turned do not all alike appear m all men, but fome !hew thcmftlvC's mo~e in fome men then in others, and fome arc not at all feen in fo10e men, by reafon they want mea~ or op­portunity to praClifc them. Corutitution ofbody, educ:it10n, cu­.tlome, fiudy, :ind fuch like. are of gre:it mom~r, both ~o render a man prone Unto, and to wnhdraw· hnn from vices, yet 1s there not ~ny m:111 in whom the feeds ofall vices are not found. Ho~beit there are yet remainin!! in man fome foot-.fieps and prints of his 6rfr nature, asa kind of obfcure knowkdg of what is julland onjuft, l10nefi and dilbonefi, that good deeds deferve praite, and ill deeds punilhment. He feems to have a natural defire of knowledg and un­iierfianding. He bas in him a certain kind of ability, from things, }>erceived by the tenfe to arrive to the lmowledg of in le n!ible thin~ and fo to raife himfelf to a certain kind of knowkdg of the divine Nature it fdt. Hdath fome fufpition that there 01al be a life after this, which lhal. ever fall, attended with happines to the good, with mifery and torments to the wicked. This is manifdl by the I'oersfables, W'hofe difcourfrs bdng accommodated co the opini­ons of the People, make frequent mention of Cuch things. With this flight opinion of another life goes band in hand fome little de­ftre of Salv:ition, whcrewith provoked he enquires after the means ?f worlhipping and procuring the favour of God. But the truth IS, thcfe remainders of mans prifiine goodnefs, are kept under by fo great and manifold oppofitions of depraved nature, that in moft men they wholy vanilli and come to nought, :md though in fome they firongly refill: the corruption of nature, as may be feen in So­cr11us, Seneca and othtrs .. dcc in their fucngth never fo great, as wi~hout the affillance of Go to be of any moment to procure Sal­vation. Rather by the event it :ippears, Man is thereby led into greater darknefs. Now this is that which vexes S.ltha11, chat God cf bis infinite g~nds bearing an extraordinary affc:d1on to man­kind, chufes h1mfdf out of Mankind fervants, ever and anon, on whom he befiows the knowledg of his Law. and whom he fends

to

S11tan1 Stratllgems. 7

to in!huc'.t the Nations of the world.--------~--..!. Mans Nature, then l?eing \uch as we have lhewn. :tnd the End

of all Sathans confultauons d1fcovered, the next thin!! we have to cooCider, is by wh1t way he fetksto attain unto this,:, end. Two condici~ns there. are, in the one ~f which the people are always fouad, m the Light of truth, or m the D1rk of errors and Igno­rance. Neither is there ever fo much lighr, bunhat Come mills of ignorance ren11in ( which we thought necdfary to giv~ war~ of, kill: in fpeaki11g of that lightful condition of men, and making mention of error, we might be thought to handle ~hinos out of their place) Now when the people enjoy the Llght ofTi:itb,. s,,. th.w endeavours to ovetwhelm them with· darknefs; if they be al­ready in the darknefs ofError,his fcop: is thlt that darknds may fot ever remain. Now a man SIUy walk in the darknefs of ignorapce. either exerciGng no Rdigion, or a Col.Tllpt aod falfe one. A_gain~ - man ma>' be without Religion, either having never ~rd offucb a thing as we call Relicrion, and never h1ving once thought offucb ,_thing; orunderfhnding the notion, but denying that the!:~ is an'/ fuch mmer, as do thofe mo;1fl:~rs cf m~o, who either deny that thete is a God, or that he cares for the affairs of Mankind. Y ct that there lhould be any Natio11 fo bruiti1h, as OQt to think of God. fcems incredible ; but that there is never wanting a parcel of defpc­rate ftllows, that perfwade rhemfdvcs it is a vain aoj Glly thing to think of God, i~ more nunifcO then to need any proof,th~fe are the Divels dmdgl'S he makes ufe of forthe accomplilhment of :my> the moft abominable wickedne!f~.

Afccr that the mie Rdigio:i fr1th been extant in~ Natio.1, to the end tlut Nat;on fall therefrom into Errors, it is neceifll)' their judgments alter. Now this change is either obfc:rved by the peo­ple,or not obferved. If thty oblerve it, thi:re mllO: n~eds be fome. 1;aufe, why they fi1ould leave that D.:>.'lrine t~"Y had app~oved>- to embrace fom:: other falfeand impious. N.:>w the caufos tlut true; opinions in matter of Religion are ci1anged for i.tlfl", are falle argq­menrs, pal1ions and aifoCl:ions of mind, fuch as are 4·jir , w .. .l't ~, hatred; a good opinion of lu::h aserr, a bad opiniCJn of fiicbu teach the truth,- and lying figns or wondt"IS. Falfe argwlltllts NC account fuch, from which untruth is any way infcm:d, whic.i inay (OJlle. to pa!S divers ways. for citber aJ\.~t is alkdged is falr.:,

11$

8 S;ztans Stratagtms; ------~~~~~~~~~~~~~~~~~~-:--:-~~~

as in chis infrr~: the Ma'S ought co be retained, becaufe the Church of Rome hath ufed it ever fincc the times of the Apofllu,anJ. what e\rcr h:ith bin of ancient ufe in the Church of Rome, ought to be ~et:till~d : or that which is alkdged is in part true, and partly fulfi:: as in chis inference, becau(e the Apoffit'S ordinwcrs are to bepratl:1fed: _[~hich is ~1e] and confeffion o~a ~l".5 fins in ~he ears of a PrcJibs ::m ordmano.! of the Apomes mfi1tut1on [ whrch lsfalfe J therefore this cull-om· of confeffing !inns in tht• Priefu eare, ought robe retained. Again, all that is brought for proof may be true, and yet nothing to the purpofe; as if a 1mn lhould fay, we :ire bound to obferve dilfrrencc: of meats according to the prefcrip­tions of the Church of Rome, becaufe filbts, herbs, Roots, and the like do nourilh kfs. th~n fLlb and eggs. Or hfily, the argu.,. ments may be foch, as may (cem to prove much, when indeed they prove jufi nothing, fuch as the Arguments of Sophill:ers ufe to be. As ifa man lbould thus reafon, No Chrillian 1mn ought ro marry a Chrifiian wom:m, b~caufe every Chrillian woman is his filter, and for a man to marry hrs hlltT, is ucterl} unlav .. ful. .Now. the motions of mens mmds, wh.ich give occafion to cl-.ange true~ pinions into falle are divers; whereof fome are refrrred to the tea~ chers of truth, fome ro the teachers of mor, and the refl: to the J)od:rine it frlf, whether true or falfe. The dod:rine of truth is apt robe: haced, becaufe ic acwft'S a man, forbids him fuch thin~ as he is ddighrtd with, and commands fuch things as he mull: do a­g:unfl: his wil. Now that dotl:rine which a man hates he wil eafil,Y forfake. Contrarily,men arc aptto love falfe dod:rine, becaufe it gives reyns to their linful pleafures. It begets an ill opinion of th.e profe(fors of the truth, when they appear to give little credit towhat themrdves teach, which comes to pafs, when their life: oppofc:S their Dod:rine, and they feem to be ad:ed rather by their own co~ modicy and falfc interdl.s, thc:!lany l?ve to Rel~ion it felf. Likewife the teachers of truth loofc: their cred1r, when l.iod feems not to like ofthcir doCl:rineby loading them with calamitiesand affiid:ions but this is only with fuch as efl:imate things rather by their own na: mr:il judgmenr, chen c_h~ rule of G~ds Word. The Contrary to thefe, beget:i good ~pmronof erronrous teachers. Asforfalfe ligns they .are f ~ch as are either _rl'ported falily, or be_ing the contriv:mces :i~d 1ugghngs of men or drvw, are ·thought to be wrought by God himfl'lt.- Furthermore

furthermore fucb confider:itions as make men alter theit opini­ons, mct'l either come into mens minds of their own accord. O[

there mu!l: be fomc few feducers which propoWld them to the teft, :is ic ufually falls out ; otherwife impoffible it is any noublc change lhould happen. Now feducers do ekhcr te:tch openly a­gainfi the dofuine received, .,r priv:nely ; w!th, or without~ oppofition. But that any ihould be ablt publtqady to contradid the dofuine received, without any refiltancC", it is requifite that there be no dLIJi:rmce of wits among the people", which is impoffi­b!e. .And if fo .be that thole which oppofe fuch a tcachtr prove more potent then the favourers.they wilbe an hindcrance to the fe-­ducer. Neither is it to be doubted, but thar, whm as the crue wotfhip of God is amongft a People", if any one lhal fpread falfc te­nets, there wil be more oppofers then favourers ; Wllefs haply the whole mulcirude be very ill-affet'led, and the feducer ufe ffiuch cunning to that effe8:, as ifhdha.l firll: gain a great opinior. of his own wifedom or holindS, odh:il abufe the Authority offuch Ali are fo accounted of, which was the praffife of thofe ofold, who brought Wlto the Churches letters pretended to be fent by the A­pofiles, or thrnfl: · upon them other writings with lying titles, and by fach impoll:ures feduced the f unple. Of this fort was the Got=­pel of N iroikm111, the Travels of S • Peter and the like. Nor were: whole bool;s alone f.uhered upon thofc thac h:id no hand in them= but many were occaf100ed to complain, that their own~ writings wc-e depraved. So among che writings of .A•g#fli""• md many famous men bef ides, many b:Ulard tra& an: f<>ifted in .. and many places of their own works are co~ted. Yea fuch WM the impuJence of fome, that even whilll: the Authors were living, !licy inferted into their wo~ fuch tenents as themfelves woul! Lave to be bcleived, which was Origt1'1 Lot, as himfelf complains. Otherwife, it appears not how errors can be f pr cad abroad at lirll. favea~afew, andthat privately. And thoughfomefeduccr may privily wm away a few from the .Dofuinc received, yet an he not fo do by many without being difcovcred; whenccic comes to pafS th:it a fenfib1e mutation annot be m:ide without Contro­verfies. Now they that oppofc a feducer, do it either !>f Reafon nr ~Y. Autho~ty ;_ by Reafon, when a man by word of JllOQth or \Vtitmg, rnam~ the dofuinc nccivcd, and refills the llC\'t,

c \t!li\l\;

'JO Sat11ns Str;1t,rgmu. ~--~~~~~:--~~~~~-::~-:--:-~----

ufi ng to rn:it rod either arguments or tefUmonics; by Authority when thole that are th<' overfeers of the Churches, or the Church~ themfdves, do by common vote condemn that fame n~ do&ine as impious and repugnant to the word of Cod, and when the M~. gifirare fhal under pen:tl[y forbid the fame to be taught onnain. taim:d.

Now look a~ if feducers be in a right way refilled, all the Coon. cdsof Sarh,in are frullrate; fo moft likeic is that hereabout Sa-. than imploics all his crafrs, and makes ufe ofhis utmofr fubtilty to ca1.1.fo, that whatfoever lh~l be done by WlY of oppofiticin; lhll not only not hinder his def!@lS, but help forward and promote tht:m exceedingly. Wheretore it wil be 1abour wel bdtowed, to undedfand l:>y what firatagems J1e endeavours to br.ing this to pars. F.irll:, therefore in regard of Reafon which ufe$ to be oppo!ed t() feducers, by way of di(j>utation, either face ro face; or by ~vrit· ing; Cl-rtain it is, that fuch reafoning is then of force to refill the fut Ce doctrine, wJ1en it doth aptly lay open both the weaknefs <;f thofe fouudarions- upon which it is built, and the firength of the grounds which uphold the Dod:rine received : as alfo when tho(c who are dealt with, lh:tl with a quiet mind and uncortupted judg­ment diligently w~igh the fame. Unlefs, thenfore the: Reafons be fuch ;is we have faid, and the fpeech of the Arguers lh:il ha~ power to reduce the adverfaries to that fame tranquillity of mind, and foundnefs (that I m:iy fo fpeak) of judgment aforcfaid; ifit he fuch as lh:il rather work rhe contrary tffeds; fo far llul fuch reafoni11g prove from rdi.llin,g, that it wil in a ",:onderful manner favour the qdigns of Sathlf'lf, Now to weigh and meafureout, ~hat kind of reafoning is fuitable . to the adverfaries genius and Judgml'llt, and what not, no m:m JS able, unlefs he himfdf have his mind compoced :md fercne, remcmbring withal, that he is bound and that withal diligence to make fuch enquiiy. 'Since th~rrtore it j9 requilite to this purpofe that the opponent be c:ilm and compoli:d .in his fpirir, we mu!l not omit to iliew wl1at things they be that ufe to trouble the mind of fuch an one. And for the tnofi p:irt,, he wil be in a p:iffion, if it fl: and with hi~ privare in re­: ea, that there be: no change roade m the dofuine ttcx:iv.ed. which as true com:emipg all that excdu:e the otliccof Te:lchers, For a change of Doddne cannot be cffi:dedJ but their dignity and e!U~

maaoo

S.italtJ Str4tagem1. -------------------macion mult fuffer an edipie. as thoug,!ichc!y hadtau~bt falf~ ~ea and their profit wil bu rnu<:h imr.au-ed. ~in his love tr, his ow1J doetriue wi( make him f <:arce Qf :ib~ity parlemly to 01dure .a courradiaor-; and look how likenefs of mannel"$, fiudies,, opin1orn prevail much co beget lovt'; fQ all diffih1ilitudc i$ aJ>! to procure hatred. To all which if nproacht:s and accufatiom from tfie Ad­verf:uy Ibal be '1.dd~J, of m:odlitr the minds 'lf the opponents wil be llJ()'fed much more.

Neither Jhalt chou be tver able to any purpcr~ to wd:~ 11 falG'. affi:rtion, unleCs thou lid\ underfumd what it i~i now ht• ti-at does not with attention and patienct li.fien, th:lt does not furJX-nd his ju~o.Jt til the dtfrooanchavr fu1ifhcd ~ .iucour~, .canoot fof-6.cW:ntly undt!Illand what it is which he affirms~ but whiles :it c­nry word f Poke, he wil be divining at tire others meaning, and f utftrs his judgrn!nt to out-rwi his advttfaries words, he ffi3l n(>t confute his argum.tnts, but thole which by his own ralhnt'fs and falle intrqnetation he ha ch frigned to himft:lf. And the!e mlki'lr­rieges then fallout when we hitte our adverfary and when we c:on­terr111 him . fpecially. Now ~he principa~ and _almofi only ci~.r~ of contempt is whrn we take too much &light m our own abilitics, and .arrogate unto our fdves, a gre.:1ter lime of fcience or judg­ment then is fit, Aud if there be any vice Wlto whkh a Jll2ll is na­turally mclioeJ, it is am~aixe, which gachers tlrrugth and growth by Ji.vrrs nieara. As lirlt:. if many men have a Vlty grait opiniQO of any one. and ft:w there: be t~t thu1k ()t~wife of hi1n, and they of Vctr}~ mean acwum. Of kin hereunU> 1s, when a mm an::tics himfe;lf to have: givm fume ~t and c. ertain pr:oof of hii: own wif dom and .)udgmeru, whkh ~ lxfaJls thtin ~'ho always er very ()ften have ap~d oonqucn:rs it\ d\fputation.. and who ftequmt~ fpesiki~ inpubliquc btfure lhc~ple.s fddom ort1eVer meet with any that do o:intradia tlK!mi forurilds (udlmm watch tbtwnlillm with a ~ dtial of ~. it can hardly (Ofllt: to .,.U but that tNi "'ii thiok the.titftlvcs robe~ Ollly wife 1nm, Md Oighc, and fct-ar nought all vther.s 10 coaipanroo, lRat Pro­w:rb is fufficicmly Ni.own. Q/,fe'/!'i.MM '11;1ifos, -vtr:it111 ~ JA­rit, fbttf'f)'gains frcmds, Trudi makes fats: wlv:ntt1t comes to pa(~ thai dio!'e who.fe condition is!w:h. that ib:y Ci:tm able.to do~ nm gpod onlNll. to proeutC his alwrafir;y ~f hindclm~·

Ci M

u Sat"'" StrAtAt.mn. -------his honor or difgrace, farce 2llY body wil concradit<!: fuch men, rather multitudes wil flatter tbeni. Neither would I have thee think (rcadt:rJ that it is necdfary that thou become the Pope of &mt, that thou maill be fhttertd. For in as much as now a days not very many fiudy Religion, !aving f uch as have reColved to become Church-men, more mindful of their belly for the moll part then a. ny thing etfe ; tbofc men by whofe vote or recomil>endatioo, Church-impioyments are obtained (vi~. the Mimfkrs of every Patifu of moll note) t.'wugh etherwife they are of no great we:ilcJ.., · yet~ you fee them no ~ clawed and flattered by m<?fr men, then if they were to deal with that Idol of Romt, gapmg afttt the fattdl Benefices. What think yo11 they would do, iffom: great revenues w~ joyned with the power, fuchmen have ro preferre to livings or placo in the Church. Neither is it a light matter, that (asnowthec:afdlandsinmanypiaces) everymans life and reputation,.lies open to the lath of thofe they call Preachers; fo that if a man difpleafe them, 2lld fo come under. their cenfurc, he fual quite lofe his credit: whence it is that every mm had ti-> thet have them.his friends then his Enemies, andfcarcdlulyou 6nd any one that wil oppofe them, unlds by fome very urgrutcc. cation thereunto induced. To all which occafJOm, if'anycoi{i­derable learning be concurring, which of it felf alone, as 'P AHi ie. rufies, though not by itsownfault (fur ir: is a great gift of God) but through the cormptnets of mans natutt, is wont to puff a man ap ; without doubt Arroga11cc and Infoleoce wil be very much augmented. Whereupon, if fuch a man as ooe of thefc, OuI be fee to oppofe a feducer, unle& ~ warily confider with himfdf, what opc:ra~ions, Authority, Leaming, Wealth ( ifheberich! and reputation ufe co have, ic wil be little lefs then a miracle, if he behave noc himfelf infolently and arrogantly, charging his ad. vrnaty with what ever lhal come to his tongues end, arid yet ex· c:eedirigly taken with his own Jifcourfe,fo that he alone muft f~ oft times triumphing before he hath gotten the vi&ry. when« It may full out that a good caufe having got a bad champion, llul lofe fomewhat ofits reputation. Yea and we find by experi~ that when a man iscc:minly paf waded of a tb!ng, and hath reaflXI fo to think, he cannot but lhnd as it were in admiration, tlut theie lhould be anr one thu S..'l!lOt Ca: what he fees,, w~

Satans Strat.tgmu. 13

unlefs as foon as he h:lth in a word hinted his reafon~ his o~tt! grants him his faying , as though it were manifeft that he rifufed out of ~erfeoefs and obftinacy, he grows all in a choler, and ten to one if he come noc to reproach aud railing. Now for as much ai;

a mind moved and difiurbCd with paffion can neither underftand nor rightly judg of what is faid ; if the n-roneous P"fo"• over and bdides the weak, unfit confutation of his Error, fhal mve his mind difiurbed with evil la!\,nuage ( w<h is frequently done by thofe that find themfelves to hav\! the advanuge of the ground)much Ids wil he be able to acknowledg his Error. Such alfo is the difpolition of man, naturally prone to pridemd over great haughtiuefs of min~ that, if it were poffible, he would be thou~ht in t'Vcry thing to go beyond others. So that much P.~inft his wll it is to give the prehC. minerice to any, or to confers hii fuilings, & look;what thing a man bath la.ft mind to do,it wil be moftdifficulc to make himundcdlacf that it is his duty to do the fame. This may be fcen in thofe that f;O to law about any matter; how hard a thing is it to perfwade hiln that makes an unjuft chim to what is not hi& own, or tlut wit not puc with what is anothcr mans, that he deals unjufily? And look how much greater the heat of his mind is grown by contending, by Co mnch the more hard it wil be to make him give place to reafon and equity. So that if fo be, over and bdides,that tliou thalt uo:iptly and darkly by open and proye his error to the perfon trrint• that thou (hale dil\:uro his mind by cutting language, this inconvenience lhal be added, namely. th:ic thou fi1alt: unrearonably aggravate the greatnefs and foulnefs of his Error, wondring that any man rould ever be fo blockilh and fotcilh as to be fo foully ovmecn, witb facb like ~cffions;by thus doing thou fiult deprive him of the remain­der of his judgment and make him Hark mad.SO that he thal be able to do nothi1:is lefs then fo much as fufpcCl. much 1efs acknowlcdg and confers his Errw.

If therefore fuch things as there fl11l be ~llowcd in our dtbata: that, he which being in an Err~r l)imfdf hath feductd others, Ou1 not have his Error clearly demonilnted uoto him; he which takes upon him co~fe nut not undetfhnd what the fedum af .. firms and fo fha1 not n:fute ir, but what himf df by a Eilfe fufpi­tion hath imagined, and tha1 defend the do&ine rccrivcd not with fuch real0ns as he ought co do, but with Cuch Ctny ones 2S nfunefs and a mind madded with arigct c.ould coD.ta,, which IIJa1

Cl bC

14 Satans Str11tt1gt1111.

be eafily refc:lled ; and the trr0neous perfan lhal ha.ve C3U~e ;o rhink b1mfdf not vanquilbed, but with many :r.nd grievous IDJU• ries after an infolent manner abufcd : fuch difputes, however they ma.}' fecm intended to. refill: the Devil, yet .are they fo ~ar from frufirating any of lus plots, as that nothmg could be invented more expedrmt to promote his ddigns. For they do not fight .a• gainfl: Errort hue make them invincible ; they do not pluck them up but fpread them abroad ; they do noc ddlroy, but pro~te d1trn,and that in a wonderful manner. They render Errors mvm­cibk, becaufe when the perfon erring finds it ea.lie t~ a~oyd the dint offuch arguments as arc brought to oppofe him, it gaves htm great occafto~ to t:J:Unk that there cannot any thii1g more .fu~ig be objc:~eJ agamfi him; and when he flul fee confuted, uot his own reafons, but I know not what other arguments, fuch as he never fo much as once thought of, he may very wtl think thccau~to be, that not having any thing they could cppofr again!l. bis .argunrntS, and yet dcfrrous tofccm!o haveanfwcred them, they havC:avillcd at and mif-interpmed his words. Hereupon he is altogethercom­pdled to conclude with himfdf. that lll)t he. but rus oppofttc-s ire m the Error. And ifJ:here be joyned flurp, infokm_, and injurious (angu~e, yea aoa,it may be, threats too and fudi like

1 WMt can

he do othtr but!l:rongly perfwade.himftlf that his adverfariesbdng unable to dtfend their caufe by dint of Argumc:nt, have. gu:udea and fortified themlt-lves mecrly with force and infoknce. And fmce .hatred is bred of injuries, what is there that can f!!ttlc Ern1r1 wi~h ~re:tter percinacy? And when a man fiul leave M po.flericy, hefrsbothofhisErrorsandhisH..ue; it oomestopafs that they an nevn be rooted up out of the minds of men. Thus i:; the p:ople divided in~ Seds which hate one another with deadly feud, ib­ll:aining fro:n no. ku~d ofi.njudes, and raking the mote liberty unto themfelves m thIS kmd, m that men do not obferve how in fo do­iE_g tl1cy obey their own paff 10ns, but think the)· very much pleafc lliod; wberea~, in the mean time, by this means they inmr the w_:ath of God daily more and more, and become enveloped w.ith thicker clouds of darkncfs. Sach difpUte> do fprcad error.s abroad, bc:i::iiufc:. the clamours there made! the brawls thentt: arifing :Uford . much OCCllion -Of difcourte to mmy people, arul according to the .diyerficy of mens mind~ 11ruf 'nJl7PtTll'ntt:

Satan1 Str11t.igmn.

rrutters are very varioufly both reported and refented. And it is wont to fall our, chat if m1ny d10ike the Error, yet fome wil approve ofit, yea and fome wil !1S much dif:tpprove of the mea!lS ufed co re!ifi the Error, vi:r:.. infolence, reproaches and the like, as of the Error it felf, and wil thereupon begin lefs to like of chofe that fet themfrlves to oppofe the Error, whence it may come to pars that they m:iy the more eafily admit fome other Error afterwards. He th:tt likes the Error, can hardly refrain in his nar• rations to favour that pm he approves, {o as to add, leave out, c~ange ma~y. p1rfages at his pleafore, and thus by a kind of Conra­g1on che evil JS fpread far and near. In a word, by con:roverfies iU.. managed, errors are propagated and bred divers ways. For lirll,, he that oppofes himfdf againfl an Error, can hardly avoid but that he hiin(elflhal full into fome Error, either becaufe (as the Proverb fpeal<s) while he lhans Ch.tryMs; he flips i11to ScJILt, ignorant to kec:p the mean, as th:it man lhould do, who in oppo!ing thofe that attribute all to the Word of God, and the reading thereof. not marking the nece.ffity of the Spirit of God to be their guide and interprtter, to the right underlhnding; lhould endeavour ro reduo: the minds of Cuch men to the meer infpirations of the holy Ghofi; whereas the fpirit is fo far co be looked at, as that the written. word be not contcrnned and lore its dignity, as ifit w~ a matter ofhum211e inv~ntion, and. not of divine tradition; or be­caufe he wil grant fomtwhat to the Adverfary not to be granted. which fomeof the ancient F.t:hm peradventure did, whO in fuch a manner rdifted the Philofophcrr, as that theyddiled the purity ofChrillian unets, with Philofophical ratiocinations. Lil<ewife it may fall our, that whiks thou thinkeft to exrrefs thatDodrino which thou holdtfi for t1 u~h, with more fignificanc and clear a­pr~ffio~, t~tn ic is in Scripture exp~ed, and better to lhun oc­Caf10n o~ cavil (for the wit of man wil ever be more wary and witl'r then Go..i thou wilt ure fuch words or forms of a.prdlion, :is fiom whence another lefs true and godly tenet may fometimes be colle&..ed: Furthermore, whereas on both (iJ.f$ they are wont 'tO

prod~ m~_r. allegations, ea~. for his oWl1 judgment :I! the a~ r~l.(1l'Qs: ifltfi!! onr that ftr1vrng lh:tl lh1rpen and inflame tbcir minds, you. fhal f oon fee on both fidts .IDltlY matcm affirmed and denied,-wnithlnacalm mooJ they wouldncva:havc~

16 Satans Stratagnns.

denied • iu the Poet fpake, Furor 11rma minifr11t, R::.ge w~ns doth atford. Every dare accldenmlly offu-ed ~Clught hold on, fury {uffers not a mm to mark what an one it is: and what ever hath l2fhly fcap-t a man, efpecially in the interim of the difpute, Pride wil have it ratified and flnn, and thereupon new concroverlies a. rife, and new errors in like manner without end. Yea it is fem that by difputes both the matters themfelves and mens wirs are confounded, nuth is loft, and nuny are brought to that pafs, as to perf wade themfelves that nothing can be certainly corlcludt:d, :md fo to ca0:1.1wayall care of Religion. Yea and it feemsimpoffi­ble to fill out, but that whiles men are perpetually wrangling a­bout fome one point ofR.eligion!they wil (}jghc.and forget many o­thers, and they perhaps of the cl11efdl: note;and 1twil grow to a cu· nome, tha.t a godly ~~n lb.al be. di~_i1hed from an ungodly by tbisonething (behislife what1tw1l) m thatbefecmsroabhor, and exceed.ingty loath that Do&ine, which in fome one or two points is accounted heretical. 0 that we could but ft'C at one view, how many and how great <nm·thr(f}Jls Sathan hath given to the Kingdom of Oui!l:, what defolations he hath made by this one weapon of Co11trovtr/its; he muft be a man of iron that could chufe to weep. Nor Jo I now complain of thofefanatical fpirits, the emufaries of S11tha11, who never ceafe Cowing curious, vainc, and impious controvaf teS : (for from them, what other could a man~) butofthoferather, whobeing fuchas lovethctme worfh1pof Cod, deal unadvifedly in pointof C.OOtroverfic, and never obferve how through a cenain care of Gods glory, and chi: prefervation of found Do&ine, though very ralh and headlong, dicy do mmy thing.9. wher_eby whiles they think ~ do bravely 2dvance the caufe of Chrii\ chey fo far notwithfiariding do the work of the Divel, as that he can hardly eel what to ddiN more. Neither do I f peak verily of a fort of common unexpaienc:°d pa­ftors,, hut of fome prime ones, the pillars of the Church, and they not only of this pref ent age but of all, the Prophets and .Apofiles excepted. For. I ddire co rake leave fometime to bewaiJe the Churches condition,and to beftow ~ teares up:>n the common ca­bmicies.Hee that lb.ares not in this fault,lct him know wee meddle ootwith him in this plac:e,weacxufe none by name; yea and who­ever they be thaure thmfaulr:y, whatfoever we fay. therefore we

fay

Sat11ns Str.itagttns. 17 --------····· ---- --·--·-·.•«-----------· fay it, not to inveigh againfr them or to c:mfe them to be cenfured· . but tlut we might take aw~y that com1ption from out theChurch' then which there cannot be a more dt'adly plague. We have no: here denounced war again!\: the perfons of men whom we dtlire to be both faved and as much as may be honored, but again!\: Satan. Weprofecuteonly the things themfdves (as we have faid) which cannot be let alone without the certain ruin of clie ChHrch. Now if any fh;1l fuppofc that tbis cannot be done, but they mufl: be poin-ted at, as it were, wich the finger; I wouU foin !mow of fuch men, whether of the two be more jusl: and fitting, for me to re-gard their credit and dlimation or thecommon gOod and prefer. vationof the Church: withoutallquefiion if thty be fuch ind..ed, as they would be taken for, lovers of God and of his honor, they wil not only take in good part this fervice of ours, b1it alfo render great thanks to God, that by fomeone at length (whoever hebe) be hath nunifdl:ed, that thofe counfels are not from him, which they_ would have jud$eJ fo exceeding necelfary for the ChHrchct welf.lre. But if they be fuch( which I in no wife fufpetl:) as efteem of their own digpity above all things elfe., it could not Rand with my duty to prcter their rtpucation before the honor of God and the faf ety and good efiate of the Commonwealth. Neither verily was there any caufc for m.:.to prize their favor and good wilabove the favor of God himfelf. 0 the fottilhnefs and fiupidity of man! The Gofpel had go:tenpo!fc!Iion of the whole world almoft » fo manj' contentions arofe, fo many i1rifrs, {o many brawls concer-ning the punetilio's of Rdigion and mmers for the mo!\: put c£ final moment, that by little and little it hath been ahnoft lo~ only a certain few remainders were in a comer with much difficulty re-f erved. In our Age likewife, by the incredible goodnefs of God, fome light arofe upon~: What do we? Frighted by the example of our Ancefiors do we diligently inquire ho'Y it came to pafs,that the profi.flors of Chriftiani•J wcre firfl: tom tnto Sells, .then loft both all regulation of nunn~as and their pious holy doClrme toge-. ther fo that the mofi part of them retained not fo nmch as the nm:e of tht: Gof pel? 0 unheard ofauggifunefs never to be enough lallk.11ted with tt::rsofforrow 1 A.r;if we had no ex.ample where--by to beware, we go on with ou~ eyes !hut i~ 1 the very fame ficps to overthrow all. Neither do we 01p any praaice whmby we may

D ma\tC

t8 rm\<e greater dc:folation then ever. How many fefts arofe there of old ana grew to a vafr greatnefs, at whofe beginning, if the Con­tro~erfies had bin managed with fome mildnef.<o and gent!CF1efs. with patience, moddl:y, and Peacefulnefs, we fhould nc:ver have heard of fo much as their very names? But we, as foon as any one feems to fee his foot betide the Path, we think there is no other courfe to be taken, but Il:r:iightway to found a defiance, to fill the world with railings, reproaches, clamours; what ever coml'S co our ton"ucs end, that we deem mofl: fie to rtfill: the Error, where­as oft tf mes nothing can be lcfs to the purpofe ; likewife men of Goatham, we brmg oyl to quench the fire. Whereas now or never when we fiand mdl: in need of fobcr advifement, lee us a­band~n wrath, awa}'. with Arrog11nce, away wirh cl"monn, and kt Rtafon alone bear fway in this buf mef.s, neither lee S,m111, but the fpidt of God guide our Reafon.

And in the foil place kt us beware again and again, that no tm• necelfary Controi-trjie be raifrd. What if fomewh:ic off.:nd t~ care as firan!!e and uncomh? The apprchtnfion of chine own abili­ties, mufl: ic pief<.'lltly fet thee a work ~o oppofe it_.? An tmfitting J\l:afier,by whofc p;:rf wafion ~nd the D1ve:ls mfl:1gat1on upon every the Icall: occafion,thou Chouldil: r:iChly turn :il toplie curvil·.J tel thee it is a fmal matter, it's a dangerous bnfinefs, th~Tc is more need of Oiimcd then temerity in fuch II care. For what if fo bt",that which rhoa lufl: heard, h:ive fome appearance of novelt}', whm as there is indeed no fuch rn:itter, bec:mfe thou intcrprtttdjl the words of him chat fpake it, ditferent from his meaning? Wh:it a madneB then would it be, when there is agreemmt in the things themfdves, to make controtions about words, and to pby at fiJl:y-culfs with the Oouds. If thou hadfi but gone to the man,and asl.."c him friend. ly and courteouOy what was his meaning, he explainin.,. his own words, all occafion of Con~r()i:erjie had bin t~km away. t> Yea iffo be there be fomewhat which is indeed new, it is not prefem!J the 1110.ll: advifed courfe, to give earl! to that fame crafty Cower of con­tentions, founding to batrle; bur linee :is we have faid a people is never Info great light, but th:it there :ire fomc mifisof darknefr·we rrm!\ firfi diligemly l-,:.tmi.ne, whcthcr ir agrl"e \\";th that Dofuine which is comprehended to the Scrip111rrs, k-afi itlhould fall out tMt whit~ W' fbal think to rdifl: :m Error, we become refill~

of·

of the rmth. Now there is no mlll hue wil willingly confcfs that the rmth ought n;:ver to be oppofrd, wmtfoever thew llf Er~ or it may fee1_11 to have, how~eit !o avoid fo doing when occ:dion thal require 1s the harddl: tlung m the world. For whatfoevcr JJoElrine any man h:ith once drunk down, he cumot perfwadc himfelfthlt it is untrue, but tbat what ever diffi:rs thITTftom is falfe, and fuch as he is bound to oppofe th1t it may not be beleeved. Now if all men Gui be thus difpo!ed, as to rejeCI: wh1t C\·er favors ofnovelty, wb.1tfoever Errodhal be in the Churcl1, it can by no mea~ be extirpated, but rather~ out of th.1t one-, many wil by licde and little fprout forth. W!ut IS there then to be done ! Certainly chis is undeniable, that if they which erre were fo aff\'.tl:ed th:ic they would plticncly with quiet and compofed minds h~ fuch as difter from them, and di11gmtly examine the force of their lle:ifom. as thofe that ( whatfoever they think of themfdves) mar poffibly be in an Err~r; it wil fall out that the gt!ater part wil be with­drawn from their Error1: and that therefore ic is that they abide fo obfiinate in them, becaufo they cannot fo much as fufpect any Error; fo that whofoever would tl>ach contr:11y to their ju~cnr, they judg him to be prt:fencly fuppn:Ued, not once lnving his c:iufe heard. Who fees not thmfore,d1lt it is good advice for fuch men, nocprefently to rcjeCl: what ever they hear diffi.'rent from their own Jltrfwafio_ns; but to pa~fe a while and thi~k every ma? with himfdf; to me llldecJ fuch thm~ feem true which I have hitherto with the multitude bdeevtd; but what if that befull me which betides very m111y, th:ic I fuould mofi err in that whereof! fecm to be moll: certain. Why may I not heare the mm fidl: ! why fhould I not weigh what he faies. P 11Hl1 precept is, D~fpifa not Propbe-fiu, prove ttll f hings, bola faff th.1t Which is good. N?w I ~ould 1 Tbctr. very fain know of thee who ever thoLl art, that certainly chinkeft thy felf free fiom all Error; do I fay thinkdl:, yea rather who feell: and f<"ekfi as much; which way thinkefi thou nuy perfons e~ be broucrht co fufped clue they are in an Error, that fo they 1Dlf be more° attentive to fuch as would deal with them? I fuppofc thou wile gr.mt by this Reafon, tha.t verynuny men do err, ancl tiieynotonlyofthe unlearned vHlgar fert, but.very leamedper-fons (which the almofr infinite munber of C ontroverftes agitated i.ino~oft them wirnds) fo that while they think themfdves to be

D :: undoubtOOly

Ig

Undoubtedly in rhe right, they may be notwithnanding involved in gmtefiE.-rors;& that they are wife, who re~ thtt t!iqr are men, and may be deceived as foon u any others ( thoqdi tJicY know not themfelves to trre )yet as being in a ~ffibility c:FErrw. do give diligent eare to fuch as t>rofofs co teaCh them better, and that fo, as not to allow ot any thing without diligent fearch, and imploring the help of Cod co that dfdt Go to then; with whom would!\: thou that this Rcafon :md infiance lhould beofforce?with lhcm that think aright? Ifuppofo thou wilt not fay fo, hut witlt them that erre. But this is thit I would know> vi~ how thou canfrmakethis Reafonmore prevalent withthofethacerr, then with fuch ns err r.ot? ca!11l ~hou do it by allcadg!ng that they are in a11 error?th<:y cannot thmk Jt poffible that they fuOOld err;and that is it which the Reafon produced aimes at, to bring them into fomc fufpition of Error. if fo be then,that thofe who trr ,do chink them. fdvcs to be as f.ir from Error ,as they that chink aright,yea verily for the mofr pare are more ronlidmtofthe two.fora fool(asthewife man fpeaks)is dtlightrd with his own reafonings, hue a wife man asks counfrl; truly ,I can fee no other way,in cafe Error be in the Ch11rch, to make it to be acknowledged, chm to make this genml conclufion: that foraf much as it IS a property of Mankind co rrr, no one perfon that is but a meer man ought to be fo confident, as to perf wade himfrJfhe cannot err, and that what evercome inco Co11trot1erji1, he lhould hue in vain give eare to what any man ibal fay concerning the fame. But we mun not (wilt chou fay) doubt in tht'DollriNtcfReligion, but know alfumilywhattohoLf· So fay I too> and thtreforetht~knot is very lurd tomuy. To refit\ the "TrNth, and not to acknowledg and rejethn Error, if tho'e be any that can make it awear, is a very great evil. But i~ffible it is, that he which trri fuould ackoOwledg his Error. bifore f'tcome to think ic poffible that he may err, whereby he fhould be content to give eare to any that would convince him ; am yeta nwt mull noc waver in the Dol1ri111 of Religion: which way now, mdby whacthrid lhal we get out off uch an intricate labyiinth? Let \IS not defpiiryer, we mufr, and wil find a way our. Thus much we have concluded upon, tbac truth is nevtt to be oppof cd, llli that he which rrrs, whiles he is in an Error, cannot uri<fcrftand he t"1; Jikewite that ic hinders much the acknowledgment of the,,._,,,, Col:

any

ury one to perf wade himfelf firongly that he is in no Error, and th:tt the right way, and firfi fiep to the: acknowlrogment of an Er­ror, i~ to ~ve a fufpition .thereof. Shal 'Ye: then ~llow a perpetual beficauon m matters offa1th? That we wil not neither. I conceive it rather our duty to endeavour,to atcain to the moil certain know­kdg that may be had. What other courft f.lnl we take? For as much as a man may ,concerning a point,bc either wd petf wadcd,believ~ :is the thing is, or ill,b~leevmg otherwife thl11 the thing is; and for as much as he thattswelptrfwadedmaybeeitherpCrfedlyper­fwaded, which befals him that hath obtained a certain and clear knowledg,or imperfeCHy perfwaded, which is feen in them who imbrace the tr11th inJeed,but are kd only by opinion,not being able to give a fuce reafon why they fo think : certain it is,that man who hath fo fore a knowledg, as to be able to rendtT true, confianr, and infallible caufcs of his judgment, c:umot be brought to doubt, or to be feduced concerning the point. Whence it follows that whatever coufel you ca give hin".!that he fufpedhimfelfoftrror ,it can noway hinder him in refpedotthofe thinsswherof hc hathfuchknowledi; much lefs can it hurt him that is t:umed with ill opinions. For Ji that fo errs,as to fofperl: himftlf of trror, doth not now altogether err ,but inclines pmly to error partly to t r11t h. It remains then that we confider, what we maythink of fuch,as imbr:icing true opinions, have not however attamed to the F.tfed: ftimu of the things themfc:lves. In fuch perfons truly fufp1tion of rrror is no other then a a:rtain '•i:'proach to t'f"ror, which in it fdf we cannot but judg naught: howbeit for a man falOy to arrog"te unto himfdf know­ledg, when he hath oi1ly an opimon, is an trror. Now as error can­not be good, fo it is an evil thing to be in danger of any ~ous trror. But he that is led by opinions only.and is not fure Of what he holds, may poffibly be led into error.He is then in danger leI\ it may fo fal out, wl1ereas the befi way is to be free from all da0$er.Whcr­upon,like as,though all pain be reckoned among cvils,yet afit be un­desone for the removing of fome grievous difeafe,1t ap~rs in the notion of a great good; fo,opinion being an infirm&. feeble know­kdg,and if n?t a difeafe yet a confii~ution of the J!!indneer ~p_proa­ching to a d1feafe,he that fual cafi mto a mans mmd a fufp1tton ci error,by in!tancing info many men,that while they dream'd of no­thing lefs,did yet walk in greacdl: darknefs; to the rod he may iliew him the way to attain to a fure and ll:edfafi knowledg : we ougbt

D 3 to

SAtan.r Stratage"''•

to judg chisman, not to give pem:dous but healthful and v~ ne­ce!fary counftl. To the end then:fore that thou mayll: not op)'?fe at :my time, and trouble a man th~t would teach the Truth, mher thou mufl: of neceffity attain unto a cemin firm knowlcdg of what r.-vtr may at any come time into Ccntrovtrjie in the Ch11rch, which what a piece of work it wil be any man m:iy judg; or cer­tainly if at :my time thou lhllt hear any mmer which fo~nds new in thin~ car, before thou condemnefi tt, thou m:ifi p:mle a while and think with thy fdf what kindofknowledgthou hafi ofth:it thing. And kfi thou be deceived, takmga vehementperfwa!ion for cx:rtain fcience, lee us confider what we are to accom1t fciencc and wh:it opinion ; and this it becomes us to Jo, not as P hilofo­pherr, :but as the Difciples of (hrift. There is no:hin~ more cer­tain chen that we (in point of Religion) can hold nothing forcer­tain but from the tdlimony of Gods Word. This many texts of Scripture witriefs : let chefe few ferve in fiead of m:my. D,w;J himfdf King of I fr Ad and a famous Prophet, when lie had refol­ved to build a Temple to the Lord; yet could he not divine the mind of God in that point: NC:ither did 1Vatb.i11 a great Prophet likewife come ne<.Tcr the mind of God, in his exhorting D.iviJ to performhispurpofe; for by himGodforbadDavidto build any Tempk, which is a con!iderable inftana". Now of Jofh11a the fuccelfor of Mofa1, it is written that he li>.u indrud nith tht ipirit of\\1ifdom, and that God promij(dto Ve With him ptrpetHalf.J, yet is he commanded to h.ivt regard to f111jil the Lll1P which he htta receiwd fromMofrs,.md not to turn from it to the right h.wd or to the /,.ft; and the reafon why is added; th.it thou ma;ft k.!rtrfl' (faith the Lord) wh;zt thou 011ghteft to do. Whence we may underfl:and, that then we are fore of a thing if we have a Word of God for it. But how plainly have we this in another place? MJ tho11ght1 11re not li/ze yo11r thoaght1, faith the Lord: neither Art mJ reafa111 likf. 7011r reafonr; vnt look._ how much the Heaven i.r hif,her the11 the E.irrh,fo m11ch are mJ tho11ght1 A/Jove ;our tho11ght1, And mJ retrfo111 above 7011r reafo111. Neither is it fufficient in any fore co build upon the divine Scripmres on any falhion ; but it is need· fu1 that we attain the knowkdg of them by the intetpretation of the ho'; f}irit ; for as much as we fee fo many differing judgments· ill matter of Rdigion, even among{\ the mo.fr leune<t and moil

ex~

·-~-----Sarans Strat.igcms. 2 ;

------:-~--:-:-~-:-~~~~~~-~~~~~~~~

o:erc1frd in the reading of holy Scriptures. For P11t1! tdl:ifies, th.it on!) thf Spirit of God k.!zowstbctbin.J,s of qol, ntith,r dotb m.ms 1 Cor. i. [cn/e smJ,rjltwd the things of the Spirit; ncithtr can hr: 11nder-ft•111.l them, for tluy {eem to be foo/ifoncfs unto /Jim : b11t the f}i~ riru.i/ ,,w1 J1'1geth 11// t/Jing;. \Vherrupon Jamu exhorts liim chlt wants wifdom to ask it of God. From all which it is gathered, that he hath the knowledg of divine things, who both depends only on the Word of God, and hath attained the tme underfianding thtreof by hdp of no other interpreter but the Spirit of God himfrlf. And all this wil they willingly grant to whom we now aJJrefs our fpeech. &.it here is coucht a great difficulty. For many p;rl'wade themfdves that they can prove what they hold from cdHrnonyofGodsWord,&that the fp1rit of God is their guide and ttacher tofumilh tbem with the underfianding thereof, whonot­wichfl:anJing err monfiroufly. They fuppofe they begged of God for his Spirit and that they have placed all their confidence in his affifhnce, who are not aware in the mean while that their truLt hlth been in any thiner rather then in him. But before thou canft conclude of a furcty that thou haft obtained his Spirit and learned any thing by the guidance thereof, what ever thing there is which might movt t!lee to think fo or fo, or confirm a pen wafion taken up, fuch :is is an ~inion of thine own or anorhers lmowtedg, judg-ment, fpirit, holu1efs; likewife the multitude of thofc that chink as thou thinkd\:, or of thofe which praife thee, admire thee, dLpend upon thy judgment; alfo the long while that the opinion oppofL'\l hath been in repute; finally, whatfoev~ is not GOd or his Word, fiom it thou oughtdl: to withdraw thine eyes,thy mind. 3nd all thy thoughts, no kfs then if there were no fuch thing in the world ; :md thc:n all other hope and confidence bdng caft away, to foe thine eyes and mind on God alone,to depend only upon lum, a"1t\ thus affrd.!d in this pafiure to ask his Spirit. Thus 1f thou lh:ih: do, iffo:quently, if fenoufly, ifbdievingly thou lhalc do it; then llllyfl: thou with good reafo11 conclude, that thou art not ~{fdfed with any pernicious Error, or in cafe thou art polfdfed with any, that it lhal be made known to thee. But thefe things are fuch as we can with much more facilicy exprefs them in words then in deeds, fo liable is the diipofition of man to Error ; yea fo apt na.-turally is he to put tml\: in any thing rather then God. ln a word,

fo

S111ans StrAt11gn111.

fo-Ry :r~ ·i~.t~fi~i~~fo wel fumilhed is S111J111• with divers A; todecdve: thatwhc:nthou haftdoneall thoucanft, itwilbean bud matctr in fume point or other not to be overfem. Which I would not have any man think, I therefore fpeak, as fuppofmg there can be no ctrtaimy in divine matters, which conceit I am as far from ~s he that is fartldl. But this is that which I would by no means lilffer, that he whi.ch as yet is arrivt:d Wlto no a:r­tainty, and is pm1dvtnturt plunged as yet inf.tlfe opinions, ihould 11rroga1e unto himfdf know led~; but I would have hima'llitavoc to get it indeed,:md endc:avor as Ile ought to do. He th:it huh once amined dear and certain ~nowlcdg,exhort him as Jong as )'OU wi~ and let him endtavor as much as he can to fuf pcd himti:lfof Error, yet OuJ he never be able to rntertah1 any fuch fufpicion of himftlf. Suchkind of exhortatious thl,1,c:an move fufpitioonly inthem,wlw either m• or luve not yet mai11ld finn and conftant knowledg,but may attain the fame as yet: to whom whil~s the right way of anai­ning thereto is !hewn, and they are admonill1ed of what blocks and mpps in thdrway thty ought to take heed, ttuly I cannot fee but Wt the c;ounfd we give them is very fafe aud profitable. Where. (ore that a man may not any Wl} s off\.11J by oppoling the Tr11tb cithc.1' in publick or private> by word uf m0uth or liy writing, I would pcrf waJe him by all means pollibk, rhat whatever his judgment be concerning Rc.:Jigion, he would exa nine particularly by what Reafons he hath bin moved to be Co ptTiwaded, with what diligence, with what aRiuaoo: of tlte fpirit~ afiifiance, he hath fearched the Scripmres, with what c:ircurnf~Clion and pru­dence, he hath withdrawn his eyes from whatever is neither God nor his Word, alfo with what confidence he hatb powred forth h:s praiers roGod,in a word,howfar h~ is affurcd of whttev~• he holds. How be it, when thou ilialt have done all this with as much care as poffible thou carrtl (modefiy being alwaysplca!ing to God and he of f uch a nature 3:S that he cannot dtfp~fe the pray~ ~that man, whobeg.u dailyencreafeof thecerramtyofhisfa1th) if yet !omewhet appeal'ing new and therefore falfe and j~ aw wound thine eut"S, as yet I conceive it rbe beft way, that bcfuro thou oppofc:, thou paufe a while and think with thy f df again and ~' what aJf 11ru1Ce thou haft, tlut fUch a f p«ch i$ filfc and im­pious ; and that asain thou wratlle with GOd by moft fttvcnt

prayus,

2J -·:---:-~--=-~~~----­

~ycrs,t~t if thou bcdl: in the right,he woold confirm thee therc-m more and more; if humine frailty have overtaken thee, that be would open thine er? and give thee _fo much light, as to 2cknow. l~g and renounce thine Error. For if We \\•ho are rvil(as our Lord fatdJ are fo affeEltd, th.tt wr give gootl thilfgs t11 oHr chilJre11, fa Al Whm tbeJ Alk.. '1reatl\\'t givetbm1~ot11 jlo11t; nor11 ftr/t#f \\'he11the]1U'<..a.fifo: What lh~l we think of our ~t11t1t111J F~ tbrr! Sh:il we think that he, while we never leave ask~ of rum the certAinty of the truth, being enflameJ with a deftre of obeying bis wil. and fearing ldl: by Error we thould w~eW.ir~linlhhc 'I ruth; thal we I fay} think, thlt in fiead of affurance of the trldh he wil give us errm, in fiead of light he wil fend us Jq~rfs I How &r were this both from his infinite gcodnefs and his moft faithful promifes? ~in,f mcc (as we have faid) we ran be atTurtd of nothing unlefs we be taught of God,oeithcr c:m we in our pray· trS limit God a time within which he: thould teach us, though we have rumed away our f tght from all thmgs bdides God;though we have placed all our c:oOfideoce in God, it may t10twitbfimd~ Come to pafs, that we are not as yet taught by God> but that be IS about to teach us by him, whom we account to be a feducer; for if he had already taught us, he would have added fo much ~t and certainty, that we fuould have h2.d no reafon to doubt; oniY kt us beware left Sata11 put a trick UJ?OO us: we mull remember what• crafty fox he is, how old an 1mpofior, how plaufibly (to ufe the Apoffies phrafe) he can deceive in the }'L~fon of an .Ang ti of light1 arid kt us make Cure account that no bOdy cm beware Of him too much. Let us abandon that fame exprdlion, icsan old Error fre-quently confuccd,long finc:e confuted; what if fo be the point have been hitherto ill-maintained, wh2.t if hitherto Sat An hath playd the part of O~pojtr andll1aint ainer himfdf alone:'. But be it fo,fuppofc it to be an Error ; if it be but to draw the perf ons erring by thine example unto that fame gentlenefs and rca<linefs to hear which ~ l<"tJUilite, that they may not be obllinate towards fuch as would in-form them, ~ thou thy felf fo gentle, as fuft co hc::u: and under-fund before thou condemn them. Jf it be but chat they may not have reaf on to complain, tlut their caufe hath been condmmed be-fore it was heard. What? wit the Truth become kfs appattnt by the often difcu1f1011,and not rather evety day mon: certain & dear?

E N~

26 Sat.11tJ Str.1111gm11.

~-- Nothing ;rily is more c:ilie then to begin a contention, but whm it is once begun it is far more hard to end it, So that So/omon_fpake to this purpofe mo!l: fitly, when he compared the beginner of jlrife co him th:it opens a w:iy to Water (fuppofe collected into Come gre:it and van lake) for at firfr indeed the m:mer may feem final & contemptibl<.>, but the water makes it felf a larger & deeper paf­fage, grows fu~nger and ~ranger, bears away the banks, l:iys waft all it meets with, eats tt fclf channtls, cove-rs rhe fields with fand ~nd mud, plncks trees up by the roots, throws down buildings and makes a rueful fpeCl:acle where ever it comes; jufr fo from fmal and contemptible beginnings of Controver(u & Ji rife, we fee at la!\ the whole world filled with dilfentions, calumnies and clamors. So thlt he which conceiv{S not himfelfbound to lhun the moving of a controverfie, as being one of.the greatefl: evils, unkfs he be meerly compelled thereunto, !hews himfdf. to be either a mm of no judgment, or one that ores not a nilh for the Chrfrcht1 wd­farc. Wherefore though it be apparent that it is a falfe Tmtt which is fpread abro:id, yet before thon begin to ccmend in the kall: meafore about it, thou mull: confider' of wh:it moment and weight the thing is. For concerning vain quefiions we have 1.

command of P 1111!, not to refute whateve1 lbal be falily alft-rted, bnt to avoyd thequefiions themfdves. So that I conceive our du­ty only is to rodeavor that mens minds may be diverted from fuch curious m1profitable 9uefiions, not fo much in regard they may be falfe, but r:itherlefi they vainly con fume pretiounime, befides that it often fals out that while men .Urive about t~e flightdl: mat­terthat can be, while mens wits are dill:urbed by the heat of con­tention, fuch things may be ra1hly alledged on ooth ftdes, as being of greatcrweight,may not a little impair the purity ofDo&in.Add herunto that men ful as foon to reproaching, railiiig,fcolding when they co~tend about a ta~e of Robi~hood,as :when the controverjie is concernmg the moil: weighty fub1e~, which are faults that a Chri­fli11n heart ought exceedinply to abhor. But here rou wil fay is the great difficulty ,the great lan0r to difl:inguilh between quefiions un­profitable and quefiions that contain matter of damnableL:'rrcr.For whatevet'\'l m:in ihal pitch his mind upon, prefently S.4tan endea­vors to _perfwade btm that ic is a weighty point, fotharnnlefshe know aJforedly what to hold, he cannot aff ure himfelf <Jf :my ho~

Of

Sa11.11s Stratagm11.

offalvWon. Verily this is my judgment, th:u: he, who not out of v:iin curiolity or ariihition to become a fubtilc difilUt:tnt ln mattef! divine, but outof true piety row:irds God and an eameft &­fire of his own fat vation is exercifod in the reading of the Word or God,wil ealily kn:>w what quefiions are foolllh & vain,and which are unworthy to be handled. Bue for as much as many arc much to feek in this point, not without the dmrchc"S great detriment • it wil not be impertinent, to m:ikc ensui1y afrer fome fure \~ay whereby a m10 may without mifi:ikc d1ftt'.m the one fore of que, ll:ions from the other.

This then is pafi peradventure, if there be fome one thina, :it which a<; the mar/i. and end all the Dofuine of Chrifli.iHitJ_ dotb aim, whatever .thina being known conduccrh nothirig to the .it­

tainment of that end, all quellioning about that thing will be vain. Wherefore it concerns us to fee, if there be any fuch end ; what it is, and what thofe things be which may conduce thereunto. No,., Jt1hn tefiifies that fuch an end there is,and what it is~n chefe words Man; other figns alfo Jdiu did, Which are not co11tllineil in thi# 11 ook._, '1111 the fa are wntten thiit ye 1"J.J beluvethat ?ef 111 inlu Mef!iah the Son of God, and tl:.1t beleroingye l'IMJ obtain life /,y_ .him.Bywhich words we are plainly taught,th:it the end & fcope Of Chriftittn Doctrine is eternal life, whereupon it follows, thn whatfoever may be of any ufe for the: attaining of eternal lift, that thing may be accounted profitable to be known, and whatfoevCl' can confer nothing to that md ought not to be regarded. How now l tmay fome man fay) not a word of cbe honor and glory cl God in this confideration ? I 3nf wer ; whatfoever things makci for the glory of God, without doul>t, the l<nowl~ of all tuch things further our falvation, neither is the glory of Go(! in any thing more manifdl:ed then in the falvation of man. If fo be theri there be any thing that we are obliged to do to the end we may attain eterntd life, for as much as we cannot do that thing, unlcfs we ihal under­fiand that it is our duty fo to do the fame, it is nc:cdfary that we know fo much. .And for as much as God hath made a Law which who fo keeps not elCJdly, hath impofc:d upon him the puniih1nent of eternal defimCl:ion; which Law becaufe a man cannot keep, and there is fome other thing, which if he do he ilial\ notwithfianding obtain falvation; he ought to ""t

E ~ derftanci

33 SatAn1 Strat11genn.

der{bnd both that heannot fatis..lie th.el.aw,, Md wmt tbto. ther thing is which if Jidh:ldo wil be a me:r.s to Cave him. And feeing thatfameotherthingis; if hefiulbe perfwaded, due the Son of God being made man fatisfied his F 11ther io ref~ of the puniihment due unto his fms, and that he h by his blood m1de clean from all the defilement off m ; howbeit holiriefs of life and in· nocency of convcrfation is required, not that in confidence thereof we fuouM promife our ftlves Calvation; but that our manners may bcfucha36ccomesthecbildrenmdfervantsofGod, bought with fo gre:it a prio:: Thefe ~ (I fay) being Co, it is nmtrill}' both that a man !mow the promifes which are nude concerning Ch_ri/!, and that he be not ignorant wherein holinefs and innocency of fife .and converfation do conf ill. And for as much as there are ~ things whld1 nuy either induce us to p!ace all !iope of our falvatt• on in Chrifl and (according roourpowerJ to keep the commands ofGod,orhinderusfiomfo doing and delay us, itisveryprofi... cable to know what thofe things are whieh may either help or hindc:r. Now we are perf waded to place all our confidence in God and mflamed to love him, by which love we are drawn to endea­vor obroience to his Commandments, by the knowledg of his,,.. tHrt, not as P hilofophm def ire to know it that they may fubtill7 a~ about ir, but fo as to widerfiand how he is ~ond all con«lt wtf e, good, $ende, merciful, how ocaa and pun&al he is in keep­ing hiS promifes. That his llllt#rt is Cuch hiS works witncfs, vil:'.o The Cuat;on of the \Vorld and all ~ therein contained, but e. f peci:illy examples of his care for CuCh as have worthip~d him with a pious :and holy fear, how he hath helped them in times <f exigency, bow he is wonuo defend them from the lying in wait of the Devil and the world ; al!O how great and grievous fmncrs he hath upon their rr;>entancc comforted and faved ; how grrat a hater neverthelefs off m he is wont co thew himfelf; and the like. To the knowlc:dg ofhls 1111t11r~, the remembrance of his mquently r_epeated pr_o.?Jifes be~.joyned, doth cxceedjngly confi~ and lliengthen fu.ith, and furably puts men upon a ferious refoluoon of amendment of J.itt-. Hereunto may be added the explication c£ Prophdies, ef!>(Cially fuch as c:onc:rm the P!"d"ent times, which be· 1ng a clear tdlimony of the providence i:f God, make ex.ccedi!Jgly to the confirmation Qf mens minds. Whatfoever matteisc:Ichis

nature

raure tte very profit:.b!e to be ltnn\vn m.idiC'w.:rfedofbyaU CleD tt home ru1d ~broz.d in private :.nd in publick. And beanfe we c:n pctfomi none of chofe things late;y mentioool, un!dS afi"ified Ir/ th:: fo~!p ~nd fPlrit of God, wd God wil have us n1< chis J}iTit z.'1d :!f tfu:itce or hill\ we muft both know that God would bve 1,15 (o to do,md keep in mind the promifes that he wil give us chc{e things upon our asking,· in a word, we muft in no cafe be ig-­oorant in what manner we ought to call upon God and how we ought to render to him thanks for bencfics received. Contrariwi(e> we fhal be much hindred concerning the premifes, if we fhal judg otherwife concemipg the n.tlUT6 of Cod. concerning his wil aoa whatever may come to p:ifs, then his Word dire& us. A great hin­derance too is die corruption of our IWllf~, which very forcibly withdraws our mind and thoughts, yci ravilhes us to contr:u:y in­tentions. Wher~n we being neceffiated to wage perpetual wu with oar inbred pravity, to the end we lll2Y render<>ttrnature fubjcCl: to the divine wil, 1t is in like manner very necc{['aiy that we know our nAtural p11f11/nrfs and whatever the S'1ip_tNT# fuews us for the mitisation and fubduiog thereof. .And for as much as it is not f uffiaent that a man care for himfelf alone~ but rvcry man is bound according to the meafure of the iPirit he hath rtceJved and the courfe of life whcreunto he is called to feek the goodofchcwholeChurch, notonlyoftheMembetsthereofnow Jiving, butlikewife of ~i~; whatfocvcr is of thattcndency 1$ ro nlakc =!Of do&inc P!ofita6lc to life hard to be attained, or f!!31 give occaf 10n either to funake or lighdy to d\ccm the fame, it 1$ Cf great confequence that we be not ignorant thereof. .And in as much as the Script11m admonilh us that we have a ~t and moll CUll!1ing adverfary (who is named from his enmity) wbo without ccarmg plots ~na: us whereby to ruin us and divert us fromGod: who can douot but that it wilbe very profitable,wd to wlderibnd his arts and by what wifeom they arc to be avoydtd?lo a word~ do&in can tie profitable wile ls it have fomc uf e;if it ct>nfift only in !peculation &. tend to no aclion,it IS to be accounted vain and fuo. lith. Y ca verily ,ev~ doctrine chat may :U1fwilc refer to the attain­ment of [Alv"tionis not to be COllllted profitabk,fo as that itfhould Le rcquililc to handle it curioufiy ,or ,if clilfcrcncc .nili: }hat we need much labono afrutc ouc fclvs what to J~ld,but this 'onditioo mufl: k adj07M4,

E ~ thac

thu"tfiere be not od:tt points that wn t:®Iy fopp!y the dtfe(t thereof:. That this itfo,appears,becaufe it being neCi!f ;:iry tharwe lhoula be!.eeve that ?4m is the Melfi"h the Savior fotetoki by tM :Prophets, nnd to thismd all the miracles which he did wueditt-. d:ed, that thereby ir might be known who he was, yet were the; not all committed to writing, but fuch arid fo many as were fuffi.. cient that men might readily know wbo he was. So that if fo be :my fuould content th:i.t our Lord wrought fomc miradenot men­tioned io thofe books which we have ofhis life and doings, it would not be v1orth the while to fearch out the trmh of that matter ,or to make Controvtrjit · therea/Jo11t, forafmuch as though it l1ionld be found to bt true, there coul.d be no other profit r~p·J thereby, but that ltfmlhould be prov'd to come from God, and to be the mlr. he pretem!ed himfclfto be, which thing m:my other miracles rlo fo fully witnefs, which are out of quefiion, that greater cer· t:iintycannot bcde~ired: on the contrary, though w_e had no a!fu­ranceofany fuchm1rade, the Authority of other miracles recor· ded in Scripture by the holy pen-men thereof, is not a jot thereby dimini!'hro. Whereby it would eometo pafs, tliac whether 'i:e thil bdeeve that miracle or bdecve it nor, weThould neither wm norlof e by the means. And forafmuch as, in cafe Chrillian Do­drine lhoull{ feem to contain any abfurdity, or to tn1intain con­tt"ttdi8ions, it would hinder thofe that are uncom"erted from im­btatjng the fame'; whatever tends to the removing off uch abfar· ditics, and to reconcile fucb contradid:iom, cannot but be profi­table, Unlefs futppily fuch reconciliations cannot be accornpliihed withoutgreadl:irs, CDntrovtrjiu, and diffentions. By fuch like ways then, it fecms eafy to know profitable.queftions from v:iin end unprofitable, provided thlt mc:ns judgments be not before l1and difiurbed with partiality and the heat of contention ; and be­fore they have already begun to comend abouc the point in qutlli· on-, as about fome weighty m:itter: but when men are once be­witched as!t w~ with the opinion hereof, th<!ir inbred pride, h:itred, indignation, OJfiome in Error, and Satl.JAn fuffer not their judgment to execute ics offiCl.". Who amongnus at this <lay doth not admire, th:it the ancient profelfors of Chriftianity did contend with fuch heat and eamefinefs of mind, about the day on which E.tjhr( as they call it )was to be celebratedJand :ibout other

matters

lll:ltters of very light concernment; wherez in thofe times, they were thou~t very weighty points: we looking tipon them with nnbia!fed ju~'='ments, plainly (XTCeiV<.', what an.unworthy chingit \v:tS for the Church of God to be dlvid~d into fr&, upon fo flight occalions. My advife therefore is, that :is foon as thou th31cper. ceive fomewhat untrue to be taughc, before thou fet thy fdf to contraditl: ic, thou confider if it be not a matter of little or no weight, and ifit be, that thou m1ke no contention aboutit; or, m:'ording ro that opportunity which tlie time, place thine own perfori, and rus thou thalt deal with, may afford, that thou do orr ly exhort.the man to leave foch fpeculations and apply himfdf to ~ore weighty mmers, and I would have thre do it as artificially 35 may be, fo as not to put him into acy eaffioo. But the trUe way of bringingllY..'11 fro in vain queftions IS this ; if tho(e whole p1ace it is eM1er to teach the people, or to read divinity in the Schools, and thofe that apply themf~lves to write, omitttngcu~ ous que!l:ions, and abandoning vain oO:rntation ol wit, would m.. fUl: upon-and urge only !itch points a-: tend to the confumation of ~ith, to the exptirpativn of vice, to inO:il theftarof God, .cherilh pitty, comfurtthe affiiCl:ed, and keep them from d.efperatton, to keep fuch as would be counted Chri1Han brethren, in brotherly love, with a fweet harmony of affetl:ions, and the like. Nc:ither -are thefe Subje& fuch as arc to be Oisht:c:d fur their commone!S. 'For in the fun pbce,tho119h the he1ds rhemfelves off uch Do&ine ?.re.not vei.y many, yet tney are of very large eKtent, and ti.Jen, all 'veary!Omnefs in the auditor may be taken away by the uriety of handling them; efpecially if t1:1e preachers of the GofpeHbal m:irk, what Dofuines at everi feafon the people mofl: ftand it1

. need of. As in cafe they be lift up by profpertty, and. give the l'eyn to luxul)'., let them fear them by the prophetical threamings, -and fo-reduce tbem into order. If aflli~ion lye heavy upon thellf, let them ':>e comforted : If they languifh with Ouggi~~. kt them be fl:trred up to hondl: imployments. Jf they feem tuo mt~ llpon the wotld let tht:m be admonithed of the !h?nneCs of this life and divtrt.ed from too much <.-are fur worldly things and thus ltt them intifr upon fuch Dotlr'mes as !lie mo~fuitableto f:lltty fe~· fon. Neithi!r fec:1 auie why we lhould count thok'Jrgutn<.ntstoo common, which can never-fu!ticiently be unprinted in our min~;

S11tans StrJ:Ugmu.

So that time wi1 always be wanting fo .. • f ucb argttmerltSj (o fur am we be from wanting matter to take up the time, though we k~ withln the bounds prefcribed. Now this it dut which may ofcen give ooo:fion to ftart vain que.friom, if in expounding the holy Saiptures to the people, .a man lha1 as it were m::ke a L:iw to him­f df to dwellong upon every word without difiindion; whicll fc:ems now to be the common pradlfe. For when t1!ey allllOt at. ways find profitable matter to difcourfc of, they are forced to give way to curiofity. Such men there be haply, who being fulof matter and abundant in wit, and thercfure able to take an ocafion of difcourf mg upc>n what Subject they pleafe, from any text oc word ; may handle largely any Scripture, without jull: caufe ofr~. prehenf10n. Bu.t this is not every mans Lot (as it .isin the Proveib) NDn onmi/J1u Jatu tfl aJirt Ccrimb11m. They rhat are notfo wel fiored, fhal do much more difaeecly, if cbey wil fuit their m­deavors to their abilities. Where many things profitable to be heard fuggetl: themfelves, let them infift long, if the text afford not many things, let them no~ be a~~ to put a little- · thoo on a little foot, and to proceed m thelI' explication the f.ifler. Fix what m:mers it, if having made twenty Sennons upon fomeone Chapter of thcGofpel,thou fualc go over the next in one difcourfr? The holy Ghoft would not teach all things in every place, but on: in one ~lace, another in another. Neither let they knowledg be all powrro forth upon one platt, though thou mightcll do it hand­{omely rnough, mttch lefs be thou fo abf urd amf unreafonable, as co def ire rather to defetnd to foollfh c:ommentatiom, or to incul­cate f uch matters as all thy auditors ea res are already ful of, then to be thought not to have made many Samons upon the ~liatioa of every word. Some ollcnd in this kind to mike fuolilh ofientJ· cion of their fulnefs, others offend by giving more heed to the ex· ample of fome prtachers, then to what is necdf:uy to be d~ Yea and much greater occafion there is offuch curiOfity in ref_eed ofthofewhich expound the Saipcuresin Univerfiries. Forlmce there be already m:my commentaries upon them in print, whidi the StHdmts themfelves 1.112y read, and the profdfors are loath that their labor lhould be thought vain or offmal nmfficy; that they fhould only repeat ocher mens ~tioau, meditations, arguments, and their very words; but ddire fiil co have fomewhat which the

Schola!S

Scholarsfuat not find in their books: beftdes that they are compel­led toinz.ke things d1~e th.."'ir pl~ces, ~ri~ing what hath fietn fore all~:dged upon one p!ace to the explication of another; that they may f<!t forth their own acutencfs, they do either invent ob­jetlions that they might :m(wer them ; or they coyn new words and new manner of expreffions, or they raife new Contrw~rji~r. Bettt1' it were in truth, th:it there were no profdfors at all, then 11-­

ny fuch as thefe. For wh1c other thing wil they efltd, then to re­duce the fiudy of Religion into fophill:1C3l vamties? What would you have them do, may fo~men fay? Wh'lt l truly any thing ra­ther then thus to mifpend thdr lcafure. What ihould I ddire them to do, but not to deprave, not to pervert fuch things as have bin {aid to the putpofe, and in fit place, not to darken and obfc:ure them by idlt quefiions. And if any thing hath flipped former i:x .. pofitors, if they fee any thing which they did not, herein let thtm make: proof of their own diligence. But there is yet a worfe fuik then this ; many think it not enough to teach thus by word of mouth, but they wil have their commentaries in print, letting out large volumnes, that matter of wrangling doth ever'/ day encreafe. How many Commentaries havewe already upon P m1l1 Epifile to the RoDMns? Every day fomeor other new one comes forth. For every man that with fome applaufe expounds it in the Schooles muft nttds fet forth a Commentary. Howbeit ihould you coll~ what he explains more aptly then others, or what he br~ wholly t>f his own; your gleanings wil ~ vcry fleoder. The ttfi wil be what other former writers either upon the fame or fome other place had formerly difcourfed. And whcreas our later Expolirors do of purpofo ab.flain &om the words of the fonner, and they fur the mO.fi: part had prepolf effed the moil: fit forms of fpeakina ,which rellihed more of the fpirit and were moft apt to move ~cdion t Ihde mufi of necdlityufe lefs fitting phrafes, fuch as favor only of a vain ofttntation of wit, but leave: no fiing of affi:Cl:ion in tho minds of the Rl-:tders. Thofe who ITT in this kind through dcftct of judgment, fuppding themftlvtS not unprofitably thus imploycd) may with adaiOnition bt i11 fome fort excufcd.But as for f uch as arc fpurred to write by oftentation and ambition, I fual not tl:ick to count fuch men among the prime plagul'S of the Church, as perfons mofi wickedly hireing themftlvtS ou• to do thcDivils worLBut let Ll.Snow proceed. F S11t""'1s

33

--=====-----------------.;;<:.;;··-- Sl.totnr Srntrt:g.;mr.

--..-------~------------~-------.!i.P.P..9..9.~.b1P.~tl~!M~Jl~~~tHtb1.1~~~~P.~h1~t.!'J

Satans Cabinet Counfel.

The fecond Book.

The .l1tgUm(nt.

W Hm 11pm f ffmtuxmninnti~ ~ /Mw foH»J tfut 11 point m q111flibn ii 11.n E"or of weig4-IJ cNWernmnN, '~

.e4'1rfo We wiN w t11k,. Satif111mm ii fir/I u mrtkt ism.in im/Jua cm -err011tt1111 Joarine: I.f he c11Hnot &, th11t, hM nt~ ar.de1tVor 'U!il Ile to inflmne him mth an im1Ydinate, t11rbnfr.,,t, p11f/itJn.ttr !Jirit ~f oppojition «gaitifl the f AAl Error, WhmbJ \\>hi/a b: ihink.J to f1tp/refa ii he P111/ excudingly 11.ffift Sr#t11.n in ,be F"!4• g11tion thertef. He that ifln,W .-nd trRCJxs an Errcr tllllJ Ile" (/eu ch;/J ef God, tbongh lift f w" tirm.. .d pit1111 prrf rm 11MJ ritr# ~[.ht to be tJtcmlingl.J move.Ju f tt the N a111e and Truth ef g~d /,laJPhNr1ed1'J .c J}re11Jer 1f nTDnnw tenets, /111t it mu/I Se \tlil/, d ~e11I right9 9u111ified, ~d 'Whi&h comes 11ot frotn S:1t11n, Ina 1he Spirit af GiNJ. Tbt rJ/tJ.tJre ef" right CM/ .cgairsft A Se~. "f.r!_At J.ijftreme to /Je m~e '1et1ve~11 bim that '1eing ~jveJ hi11t­f'/f_ d«eive1 othm, w111J biin th11t JriOingly. 7Pitti#g(J 1111d malici­'fJ#(l,1 ferlttceth. Ho1r11t11Mliti9111ftdNetr.011ght t• llt Ju.It With th11t he """1 tl.ejift fr11111 faJ11cing. Repro11ehes anJ crimmatil1'1,Plf .,,l.J~fitablt '111t htmful beth in reJPtlJ of the fodNNr, thl foJ#culpd th oft 'Whnn "'' WosJd pntf erw from inf.taim. if""}. r,ood Jo &omt '1] -wproJtChes IWd reviling1~ it ~ be ot/xrrrifo .ititl CJ /,mn 11nd/"fer \V1t.J14'bt11ined. Toh11.nd11»J mA11witb U1kf111 ef inf.im1. be/1,,gs to none Ina the M11gi.ftratt: lt ill becwnt1 ll'!J pri1111tt Chri.Jli'"':1 e{peGiallJ thoft thlll are t""htrs of otbtrs. They mllji Pt fru fr,;m 110 11fpt11rt111ce ef evil, ll1ld r.Athlr qc.Jt then Mm, tit.It foA!Wt1rl.n.7 gootlupon {t1'11m·111nJ[eJrlcedptr­fo111'1J np~lhrt:he.s. Two things of gre1ueft imp11rtllm't to rec/Aim o/eJM,r 'VIZt u prodlm [1J'b IJtrrJQiijfr11tim1M1#ilJ IM11t gre111eft

F"W""

pnm "'ct111'11in&t bim of hil Error ; mid IC l"WUk "1111 ~ """¥. r111.fitln ti,. f llt?U 'With" cJm ,quirt, #Mrw.Jb/,J ipi'rit. Wr mujt therefore cartfolJJ 11t1~d 11#.f JllOl'dt or. ~IMvioH,. thRt mny_ mow him t1 14jJi1J11. We muff AVo]'hJWilltng "' \°f'w.UAl«A ilr'""'ng 11bf tudities from hit af[ertiim1. M11nJ ,,,,,. .leltghtNI by mij:.m.., trrpreting lhtir ~rmjAries Wordrito infe'r firtH grtAt tfbfurdity. At any oppu[e thtir '"" imAgi,,lllions in JfaAJ of tki'r lld11trf aiu errors, If our d11erfarJ AJ[ert any thing Which fatms verJ 11li­fi1rd, \\>e 011ght to [ufpeEt th.it We th itot 1·igbtly untkrftand him m.d rAthe·r to defire hi1# to tXfl.dn himfalf then to trirtmph ove~ the fr1ppo{d abfurdity. God revt.-ls m.-tttrs divine to babes 11nJ. f11e~lmg1. Our mlverfarJ u m11eh Wroughl "I"'" ~hm bl fut we perjdJIJ umlerftaul hu mtoU.r. Our chief tnde11t1or O#f..ht t1 bi fcrf1rllJ to ~now Wh.it and how J,, hPIJr. tA gre1tt f.iHit torlt,,rgc ottr Uvt'l'fariu~ir~ holJ4ntfueh thi."!.1 114 to rmr 1111•

iUrftcmdings fee~ .to foJJa:v from th.ti!' tlntts. '!'' ought bnety t'nport tbeir /AJuigs without add1t10,,, dttrAEf1on or ,i/rcr11tio1r. A/J &fire of viflory to be bAnifb't frotr' Chrifti.An &b.itts.We muff ttJ:s huJ Wt"' '1ilt Aflxuned to AC~~uJg Wh.it \\'t 'Ntf't btf,,.11 iinorut of; ••r t11 l11irn the truth by thll r11e11ntjl ;,,j1rHme11r. Wt m#ft ,,ot '1tover confidmt uu11r 11ffertim11. II firm 11r dmy with•t exclAi,,,ing, was ever the like .hrard, wit any man fay fo or fo &c. We tm1/t ufe O#r lld·uerf ""} #OI ""tempt#O#jl) but »>ilh civilitJ 1t1'd hlltPMlfit7. 0Hr 1nM.iv1Hr ;,, every c1111tro1m·· fir muJI '1e tmu Cltrijl m.iy ovcrc•tt"1 bti11g lJi/tirtg to be AcetJun­

ltd1huffc111rmg 1f the W11rld, fo 1r11thrt1aybt11•v1tnc't, /,,,. wry C111troverfj A tb#ble combAte, betwem HI 4"a ,,,,. diff m­t•nt. -;ipofite 1U1d be twtt1' HI '""' Sathan. For" Wlalf t1 1.iv~ groud in Ji/,11wion, i-> nit fo fhat#(fHl ;,, the fitht of othtr1 M

in hu ow" Acco1111t. What" WM" lofas ill rt{!Ht ~tinuf /e111'ni~ od lm~/,~, ht 1..ms in tht eftmutw" of ca..Jor, ing_mCJitb finrerit.J 'Whm ht UJI tUW# "" Error. whiit meditAtll11'1 We 011tht to b1 Cllll'lltrf1111t i11 lrefort ~' ~t!,U. 11 Jifpute, t1 tht t1IJ ~. 11MJ llhther 1111r /lives '1e ,,,.,,,,J, ,,., "'4Vt0Hr Atlverf•? t• p.t{­fion, A,,,.,,, ,,.,/,;lity, Wuhh, Authoriry, Ref:'"""'" an th# ~tlfpo#t 'Mlwrmilh Satan ~!, ht1 •glfinjl him. T grltffd c,,,,,/J11t11 inAIJ Jifp11tt1 i1 With Satan. Tht ,,..;,. tf#.wrtl, u not formJCh th. fllint in 1111.flion, '"fhe PtMt m Tr1111q11iOit7, a/Mfafa'J.

fa 01

ef t~ ChNYch cf Chrifl. A JJfp:ttant r.mft tak.: ktd of /Jang too ~ifo in his own 9u. Na vice fa hard(J roouJ 011t ef /1 mans fpi. rit /11 .Arroganu. A met!icint 11g11i11ft arrogance. Thttop of lm"1RM'*»ifbmto fi.1fjell /1 mans o'n'n U'ijt!om and feel Co11n­fa/. We&lfttnot Ji/pHtt with an1 perfan fa dtfpic11/'11, '111t /~ft. /mPmHchWt thinl{_,011r fohm Wi[tr thm him, '1y famHch he tlZ/r.5 s bimft/f to ie Wifor then V 1• The uft of this Olfervlf.tun.

LIB. J f.

'ffN the former book we mve di{comfed concemingtmprolirable .ll quefiions, how they may be diilinguilhed from profitable ones, :and how they ought to be avoided; it follows now that we fl10uld declare what may befit a ~y mruuodo, if idhal appear that the buf mefs in C.Ontroverfie be a matter cf great weight. And here doubdefs, if thon wilt give earc to S.:1t1Cn, he wil endeavour tO" advance his dtfigns cx~y by thy means. So th3t, fome errodhall not be extirpated, bUt f Pl!3d abroad f.tr and neer, yea and become as it wc:rc the feed of many other errors; fo tfl2t con~entions, difcords,variance, fe&, devafiations, and rrughty hur· liburlies lha.11 thence: arife ; and to the end he wil labonr might and ma1n, that no moderate, cin.11mfpett, grave counfd may take place, but th3t all ~be tr:mfatled ralhly, without advice, confufedly. What now au1 a Chriftian and prudent fpirit do in thiscafc? Shalhe thinkttobcying S.itanand lUrthc:ring hiscoun­fds? Withe mike him his C:OUOfc:llor and Captain I Wilhenot rather with all diligeucc of mind provide that all thing; be mana­ged with the greatift difcrction poffible? So thu not a word, as neer as may be, Qui pafS which is not exaaty fitted by reafon and polifhed ! Wil he not weigh with himfrlf again and again what IS needful to be done? Here, here indeed is need of prudence, rd'ut the beg~ whiles the flame is ft't fmal, if shoo fhalt let it alone alitdc while and give fuel toi~ likcwife, who '1ul be abkto quench the Fire 1 Thef e things I fay are to be forefeen in time. lf thou fhalt htar any unp!ous. Dotlrine, what thinkdl: thou wil the fpeechof Sat.mbe inthy heart? Hewiloy pmztlvtntll1'e, ifhe an bring the E"or in acdic with r.hce alfo' but if he find the

door.r

dQors C.1µ.t oo this fide, and fu."?! thee woth::r way· 0 abominable: wicl:edn~::l ( wil he G.y) 0 this fd!.ow defrrves' that the Earth C"lould (lrn its mouth and fwallow him up quick th:it durJl once fpeak fuch abhominable words; tis picy he wer;not burnt with fire from Heaven : The bafdl aud w1<:kedefi fellow that ever the Earth bare 1 Is it poffible that any man fuould fo much as once think of fuch things, much lefs account them tllle ? If thou give way to fuch thoughts as thefe, wh:it canft thou do or Cay which wil not occa!ion a thoufand mifchiefs? Perf wade thy {elf. that the Spirit of God is not author off uch councels but Sat:n. Such thoughts are not fit to take away the evil, but toinaeafe it more and more, and render it uncap:tble of all cure. Somewhat elfe there is to be done to remedy thiS evil. And fuft, how knoweft thou. but that thi3 man haply (what ever he may feem to be) is one: of ()ods cle&, whom God indeed hath fufftred to fall, out of fomc {~t but moft wife and loving purpofe of his own, that he may rcifc him again with much more glory? whom did'ft thonbnt know to & fuch an one, could'ft thoo entertain any inhumanQ thottgbts againft him, who i! ordained to the poffi:ffion ot the~ ry ot the EleCl, and co be an inheritor of the Kingd.,m of Heaven,, againft thy brother, againfi. a member of C1riR, ~ainft a fervanr, yea and a fon of God? Bue (thou wilt fay) l>y tlus reafon the Magifirate mull: fuffi:r cheeves,. robbers, cut· throats and other criminal offaJders, for as much as all fuch may be of the uumbcr of the clet\:, fuch as may in time be reclaimed, lanfwer; a godly and wife Magiflratc when he punilhes fuch like offi:nder~ he doth it not to fatisfie his own h:icrei.i, hue exc­(Utes th.at office whereunto he is called of God, knowing that he is boulld co obey Gods revealt:d wil whatever his own reafon m:iy notwidifianding prompt him unto. Evtn as Abr.1/:vim was n:ady at Gods command to offer lus moil bdoved and 1110!\: innoctnt fon Ji uc. And in the mean time h~ omits no office of :1mnanicy towirds fuch as arc:- to be: put to ckath. But thou wilt fay further~ Can the W'S then ot th:it man which loves GoJ near accurk.d fpeeches :igainil God, and be no more moved then if they noth'.l'tg concerned him ? I anf wer and gra.1t. t1iat a 1m11 ought co be: 1no.

\'tdand vehemently movldin '.ucha cafl:, l:ut wou\~ not all•1w thatnwtion to Ix: ualh htad-lonp.t'al, 1:.m ail.al l}lidtd l-}· tnG

12 3 mo{\

37

mo!\: 2ccurate re:tfon, not of Satansbut of the Spirit of Gods be .. getting. If thou hadfi:a brother or a fon rather,whom thou excec­f:!ingly lovedft; thou couldll: not fee him catch a dangerot~ fall,but (e{peci:illy in cafe he were therewithgrievou!ly wounded)thou woUldfibe much moved,butwithwhat kind of motion or~ So as to inveigh againfr himwith hadh Ianguage,to overwhelm him with revilings and reproaches ? Yea rather thou wouldO: run to .him aod raife him up as gingerly as thou carat Thou wouldfi bid .him be of good cheer?. and leave no thin~ undone which might free him fiom, or at lealt mitigate his pam. Thou wouldA: (pare no pains and watch with him whole nights together. And in cafe the anguilh of his wound fhal make him froward, thou wilt nevmhe .. 1efsremitnothingof thy great tendernefs over him. Such would I have the motion of thy mind to be, to be grieved at the full of tfiy brother ; to be grieved that God is otfuided ; to be ~ed fOl"their fakes whom he hath mif.taught fo a that they arc m dan­ger to lofe their falvation. But lee the dfeds of thy griefS be, thlt thou endeavor with all thy might either wholy to remove or to leff en the evil; and that thou take heed again and again (as in a buf1ne(s wherein thou canO: not err withorit great danger) thac tiiou neither door fpeak any thing which may increafe the fame, nor of which thou canO: not forefee fome certain hope of proRc; and that thou wile fo order thy felf, thu in cafe thou fl13lc at any time obforve, that what thou didfi to a good end had a bad ilfue, thou wilt be content with the hazard of thy reputation to correCt thine Ernr. Furthermore, three things f eem to requite our conftderation what

courfe is tt be taken concerning him that fows Errors; what is to be done concerning fuch as have alltnted unto 8rrm; and what concerning fuch as are in danger to be infed:ed. Concerning the Antborofthe 8rror, thou mrifi: be exceeding cnefuJ, what rod and fcope all thy counfels aim at. Many weighing what a de-­!lrudive thing E mr in Religion is, and confequently what dam­~ge he bijngs to the Chtereh ef God who difperfeth Errors, they think notlung can be rnall:ed too fevercly agaiinl: him. Whereu~ at every fuft word they break out into railings and reproaches,ana fill the world with out-cries, and a man would wonder how they pleafe themf<lves in fo doing, and how r.trd.y they conccivc tlx.y

have

lnveddi:nded tb.!01ufe of {_hri/f. Neither do thde men mucfi re,. gard, whttbo:::un:mte:cbfultCout of ignorano.:, or to fervems: oW'Dlufr.. Yctn~~thot.Phtheywi:re a..'fured that OC°'/tt any fu:h thing is done but om ottn2licc, they deal with every oneu with a mdicious fediu:er. ·Hence come thefe kind of expidlioos": The £!thy bealt WU not atb:uned to fpeak fo and Co. The molt awning impol.lot hath left nothing unattempced whereby he might poyfon funple people, with the like cxpreffions, and a man would wonder to ree how flume fome men are and Cdpious in foch kind of Rhetorick. Now if fo be 2 man lhal think thaL he teuhc:th

··true and godly do&-ines nod that he is wd and holily employed, fur this cauft',oy all the rea f ons he can he wil endeavor co ciufe his trr1r.1 to be received and conceive that he def crves much praife for fo doing. If therefore thou fualdallfunl u_po~ him, am:ring tbat he deals maliciouOy, impudently and wickedly, hewilthink himfelf to be exceedingly injured. Whereupon he wi1 be moved and inflamed with anger and determine with himfclf to maintain his Errcr come what wil oome, and to bandy back the injurirs with a largettquital. .,.hen wilthe people alfo take fevcral 6des, :md all places wil be difqnieted with conrmtions, fc.o.I&~ excb• mations; So that no good, much hurt wil follow. Whi:refure, as ~bl aim ought to be, that he which fows Errws may ootd'apcn jolt and deferved cenfurc J fo oughtefl thou to deal much other­wife with him that being deceiveCl himfelf deceiverhotha:s, thm with him chat doth it mBliciou<ly, and not to punith any fur malice till that malice appear manifdt, and it is the pan of a wcl-difpofed mind in a doubtful cafe to incline to the more favorable con ... ftrutl:ion, fo as rather to make fuppofition of Errw then ~. Furthermore , thofe men are wont to incur great hatroiand to brin"great calamities upcm themfdves who labOur to broach new Tencfts/o that he which fuould take any pkafure to .fl:ir up the hate of men agalnfi himfelf and to make himlelf to be inveighc:d againil;, muft be a firangc kind of nun. Wherefore no man ought .t~ fuppof~ {ucha thing ofuny man, unlefsupon vety_grtat ~obabihty. ~ if it be a matter r£ Error and not of malice, verily thus 1 think, tllat if there be any thing in which clemency is to be ufed, here it ougbt to rake place. Suppcle a man fearing God, that look what himfdfaccoums true arid faring dofuine, would fain (if it were

poffible}

f'Offihle) tbat:ill the world might lmow and :pprove d~ ft~ in fuch a cafe, if you confider the mind. of th: m::n, wil not :my hzrlh dealing towards him appear to tc inhum::nir:y and. au:lry. Goe! hath not cndowt>d him with mo1-c wit or judgmror, r.dtha: fttth he impartc:d co him a greater me:ifu~ of bk Spirit: if then thou £hilt be angry with him, choa wile feem to be angry mt (o much with him as with God that hath givro him no gre:ter abfil.. ty. Now if fo be thou look at the Ufueand fiuir, n~ ~mote UOP.rofitabte then anger) indi~ations and invc:dives fuJ! of crimi· muons and reproaches. But 1t fo be there k lmavery m the mat. ter, I llu1 readily ~r, no cenfure cm be grievous enough, no punifument can be. invented fo revere, but to be many dt"grecs thort of Co boi:rible wickednefs : That there lbould be any man whom neither the fear of Ood nor the f alvation ~f men roul 1 nny ways move, but whiles hefatisfies his own lull: he fer.s all at fixan<f feven. Howbeit, in cafe a man be worthy of great c:enfurei, it may not be expedient forthwith to deal with him according to his defercs. .AO things (faith the Apo!Ue) are law[J fon1u, /JNt d1'l rhi11g1 are7'1Jt expeJfrnt. So that we mull: confider again and a ... gain, what is moR: expedient, what regard is to be had of the perfon, whatthetime, what the place c::l1s for, which thi~1 mind difiurbed. with anger or any other p:dlioncannotdif<rm. Foranger darkensa mans fight, dWs, troubles and corrupcs tlY.! judgment, istbeworll:coWlfcltorthatc::m beat all times md in 211 affairs. Be it that a man deferv~ to be fumed to death, ·co be tom in pieces limb from limb, this may be done by the fentencc r£ the Magiftrate, without wrath, without infultation, witliout railing. For what need is there of chefe affcitions,the enemies of all found judgment? So llt:ilic be done with greater gravity and pro­fit, and the punifument wil feem to have proceeded not from the lull: of man but from right reafon it felf. So likewife fun the ex.. ample of fuch feverir.y take much fironger impreffion in the minds of men. Now thefe are the things we o~ht to have a care of, that he which hath {educed the people, feducc them no more; but may futrer truth to take place; that thofe which have been feduo:d may be brought back ~ain to the ~th; that fucb who are yet fowld may be armed agamll: the con~1on of Error. Whether or no it be allo requifitc that by fome fitting pWlilhmdlt, as with a

bridle

Sat.rm Str11ta,gem1,

bridle, the daring of t'Xtr~vag.wt Wits, fuou[d be CUrotd ITOtn blurt!ng out whare~er comes into their pates~ we lhal hereafter rake mta confideratton. It m:iy fo foll out, that God wils that fome lbould be llmply reproved, tlllt at the fall: day they may have che le rs excufr and undergo the more frvcre ptmilhment: Yer as no man living can fay who thofe p~rfons be, fo no man ought to be moved with the confideration of fuch; if there be any fuch whom 9od would have fo (evcrdy chidden, he wil fiir up liich as lh:il do it, only let us take heed that Sat411 dr:ceive us not, and chat we permit not his infiigations to be ohtruded upon us, as if they were the breathings of the holy Ghotl.

Now that thou m:iy.fl: !mow by what means thon mayft with­draw a malicious feducer from frducin=" the pi:ople; thou muft underfiand and confidct", th:it he which fual frt himlelf to commit fo great a wickednc:rs, mull: be a perfon extraordinarily Impiour and void of all fear of God; concerning him therefore, whether pre­fent or :ibfc:nt, if thou lh:ilt fpeak according to his merit, if thou Ibale paint him out in his colours, and he forthwith lh:il abfl:ain, wh'.!t think you his meaning i~? Wil he not feem openly to conft:fs himl~lf gnilcy of thofecrimcs which thou &JO: dmged him with? Is it potlible thon 1110uld'1l: promifc thy fdf fo much moderation, fo mach relenting in a man void of the fear of God ? Mayfhhou not with much m Jre re:tron expect, that he wil endeavor to dear him elfof aU crimes objedcd ag:iinft him, and lay llllny more to thycharg<?? Wil he not beat his brains n%ht and day to invent Cl•

lumnies wherewith to defame:" thtt? And what is th"'l"e fo far from Trmh, which a craftily compofed difcourfe c:mnot m1ke to ap­p.ear probahk~ And when as Angers and Hatreds lhal encreafe hem .and rhere. when as daily vehement accufations lhll be heard on both foles, the people lhal be divided into conrmy faC\ions, what lhalt thou gain thereby, which a man of a found judgment would not much repent him of? If then there be any hope (which is very final) to withdraw Cuch a perfon from hiscnterpriu, it doth not herein confifl, in difcovering a11d hying to his charge his malice.; but herein rather, if forbearing to fpeak ofh!s fr:iud and malice, thou !'halt in the fir.ft place fo defrnd the tr1t1 h, and render it fo clear that it may be almoft felt : ifchou fhalt do this with the grea~ tdl: dexterity and gentlends th:it may be: for as it is hard to pro-

G cure

Satan.1 Stratagem.1. ·-----~-----~~~~---

• --- -~~ire from a wicked nefarious perfon, a wiilingnefs to appeat' van-quilhed by :irgumenc, and to have bin in an Error; fo lhmldeft thou foolithly hope, that he would be content to have it thought that wittingly and willingly he h:ith, through excefs of wickednefs chc:ited the people. In like nnnner, towards the reducing offuch as have bin fednced, I cannot fee what good on be wrought by re­proaching the Author. For it is commonly fren, that he which affents to.any nuns tem:ts, doth reverence thlt man and count him worthy of honor and praifr.:; fo that if you th:tl go about to difgrace him with reproaches, he wil fay thou dolt him great wrong, and wil be difpk"lftd with thee therefore. Now who knows not that good wil and hatred, and o~her t>affions of the mind have great power to fway the judgment this way or that way? Nor cm I undedbnd of what greater ufe it wil be towards the prefervation of ctiofc th:it are as yet untainted. For its almofl: impoffible that a fpeech fol of revilings and accufations, Jhould not flow from An· ger, or fome vehement motion of mind; now where fuch mo­tions are, its a wonder, if all things be faid with due circumfpe­Clion, and not rather frequent ovcmghts be committed, either by not rightly repeating the Seducers words, or not fitly anfwering his Arguments, whereby (as we have fllC\vedJ many inconveni­ences arife. And many men there are who are offended with :ill bad language, be there jufl: caufe, or be there not, for fo fpeaking: and they wil think ill of. and difaffeCI: that mJn, in whom thr:y fee a propenfity to revile. Which, what elfe is it but to be the readier to affent unto thofe whom thou laborefr, with all thy might, to difparage with reproaches? Ef pecially if they th:tl have rhe Art, :!lily and craftily to counterfeit fome kind of modefiy and patience. I confefs indeed with fame, Criminations are of that force, that th~y cannot hear. fo much as t~c name of thofe tlllt are reproached, without ttemblmg; fo far w1l they be from fuffiring themfelves to be by fuch perfons fcduccd; bi.tt this falls out only then for the mofi ~art> when the perfons criminating are in high repute for their up­nghmefs, hol;·nefs and innocency, fo that it may feem i.mpoffible thac they lhould be drawn by any means to do injurioufly towards any; which opinjon fctled in the minds of the people concerning thee, thou maill with much more eafe faUly afcri.be and arrogate, then procure w1to thy frlf.For even we our felvs oftentimes do not

fufficiendy

S11t1WJ Str.itagems. 4; -.---·~~~~~~~~~~~~~~~~~~~~~~~~

fufficiemly know, by what lpirit \Ware led; and be a man oever fo innocent, he l11al never be able: to hinder, but th:n ma­ny things defigned with all poffible fmfticy: l11al be mif.inter­preted by the common people. And rhofe perfons ct:emfelves who by means of crimes alkd2ed, have wirhdrawn all credit from the parties acCllfed, wonld in all likelyhood have done the like, when they had heard th<:ir tem::cs rdated, and withonc crimination, by fore and certain arguments and tcfiimonies, candidly and civilly refined.

Hitherto (I conceive) we have clcarrd, how that from bad language, very many and great evils arifr, and chat the profit from thence arifing. is either none at all or very little, and thu it may more certainly by other ways be attaim:d. It remains only that we fpeak of that fame reafon which is :illeadged,why foch langu:ige lhould beufed, vi~. hecaufc hy fuch kind of cen­fures, the -~ urhors of new tenets are embed. And in the firfr place 1 defire it may be noted, that we do not in chis place treat of the otfice of the Magillrate; it is the duty of private men which we handle in this place, and of fuch to whofe care the inHruCl:ion of the people in piety is committed. Concerni~ the Magi11 rate we th:il fpeak hereafter. Now then, forafmucli as ii is not in the power of any one, fave the Magi~rate,to cen• fure or puniG1 malefactors; other men mull take heed they put not their fickle into that field which bdongs not to them. There is to thispurpofe, an excellen~ patfage ofCiccro in his Courcl1 book of Common-wealths: Our twelve t:tbks (quoth he) contrariwifr, enact:ing ·very few faults punilhable by Death, made chis for one; if by any praC\ifing or libelling a man lhould defame any one, or charge him with any heynous offencr. A gallant b w I forafmuch as the lives and converfations of men, ought to beiubjeclto the Law, and the legal decifions and in. quifition of MagiCtraces, noc co che wits of Potts and pamphle· ms; neither ought any thing to be repro1chfully charged upon any one, fave with condition, that he may have liberty to ~n~ fw~r and make his defence in open Court. Is a mans reputatton fu flight a matter, that it lhould lie open to every bodies lu~ 1 lf the fupreme Magill:rate 0£ the Common-wealth fiiould fct himfelf codifgrace and defame whomfomr hepleafed (though

G :a there

44 Sat11111 Str11t11ge:n1.

there mighc be reafon enough fo co do) without procels of hw. who would noc fay he plaid the part of a Tyrant rather thm a King? That thm:fore which the chief Magi!lr:ne cannot do but by manifdl ~yranny, lh~l any private m:11~ be fotf.:red '.'? d~ t~e fame, lhll 1t be permitt.:d to him to do it, whofr: oll1c<: Jr 1~, not fo much by words as his own example to train tht: people in all Hondly and Moderation of mind? It is indeed rhe part of a Pafior> to reprehend, to chide, to rt.:buke, but he cught to do it not as an enemy, but as a fache:r; fo for forth as miy be nece!Tary and profitable tor the amendment <.;f the[~ he hath co deal with. And he ought to remember dm ic is nm his, but the Magi(harts office to ctnforc or punilh :my one. And in care he fhal plead that it bdongs co him; lee us cunlider with what fuc. ccfs he lhal ufe fuch n power in rclpC::t of the end propafrJ. I fhal not deny, bur that many mm terrifil'.d by the ex~mpk of fuch perfons as they fo: by fuch dealing, brought into g wit dif· grace and hatred, may become thm:by lc[s daring to vent fuch things, as curious flu dies frequently fugge:f.1: howbeit uolc:fs the lives of Cuch who are the Cenfurers, be void not only of vlce but fufpition too, and unlefs their holync:fs and innocency be in all things apparent, fo that they fhal rath<'!r !hew themfolvcs to be certain divine creamrcs then of Mankind; I conct:ive chey Jbal advance very little by fuch a courfe. For it wil juft fo foll out, as when a man lbal Clop the pa!Tage of a river with dam ms: the waters wil {eem for a while co be rdlraitkU of chdr courfr, yet wil thty frek ~ paffage on all fides, and to be fure, fwdling h!gher and higher, they wil overflow the bay, and at length h~· vmg eatc chmugh and throwndowo the damms, with mighty VJ•

olence wil the~ break forth, and make, by many degrees greacer waUe, then if their courfe had never bi,1 rell rained : for the man whofc: libtrty is curbed by fuch a bridle, for a time indeed he keeps himklf quiet, but it is much againll: his wil, and he colletls poyfon by little: and little, wherewith being filled he mull: of nec::ffity pour it forth, and it proves fo much the more deadly, by how much the longer he kept it in: forafmuch as ~atred againfl: foch as he conceives tyrannically co rule over him, is the caufe, that, he is averfe unto, and abhorrs their opinions. Hereupon he endt-avors by all the cunning ways poffible, firll,

to

Satans Strat11gem1.

to draw aw:iy, now one, then another to his fide; and fo thee. vil grows by little and little and gathers fi rengch, cil at length the feel: fears not to difcover it felt, and co difquiet the Com­mon:wealth ; whic~ i_s plainly fren, among many other infbn­~e~, m ~he fo lace frdmon ac Mrmffer. And a wonderful thing 1t 1s, With what :ms Sutan furniihes t!H:fe kind of men, an.i with what focce(s he furthers their dcfinns: which if thofe men would more advifedly weigh, who j~dg reproaches co be offuch force to prderve the purity of dor1rine, they would, haply, be kfs dtlighted with them then th<.'y an:. In a word, as I deny not but chat fornecime, lh.irp reproofs ought co cake place, fo I Avouch, that all thofi: condicions do \'Cry frldom con­curr which are rcquifire, chat they m:i.y be in che lea!!: meafure beneficial. And co pafs over tht confidnation of their profit, a great and wonderful is chat which Jud~ in his Epi!Uc mentions, that Micbel the Archan;,e! contendini; about the body of Mo. fas, dud\: not rail upon Sat.in himfdf, bul: di.:fin:d God to re• buke him. What harl-braind. men are wt! how much greater thin;s dare we not only againn S1itan (which yet wt:re a great arrogance, 10 take more liberty then the Archangel thought fit to ufe) but againrt n~eil, it may be no lefs dear to God then we our fel ves 3re. Would we but weigh this one example, and then confider, what liberty we ufe in mutual reproaches; verily, th:it man mujt be very blind, th:it frts noc, how that this fame cull om of evil. [peaking comes from no other fpirit, but that of the Divel. But, forafmuch as we h:ive declar£d, that what c· vcrwe do upon the report of fomc:Error fprcadabroad we ought to confider the end we ought to aime at in every thing, and c~at we ought among other chings,to endeavor that che party errmg may be drawn from his Error; to which purpofe bad langu1gc and infoltations profit not, but r:uher do vtry much hurt; let us now make enquiry, what is moft fit to be done in fuch a cafe. .

.Now there are two things requi!ite to reduce a perfon ernng from his Error; firO:, fuch demonlhatiom as may be ~f force with one of his judgment, to difcovcr his ei:ror un~o him; fe• condl , that he may weigh fuch demon!lrat10ns ~1th a perfeB: and found judgment. But iffo be the demonll.rauons thal not

be

45

S 1tttt1u Strat1tgm11. ~~~~~~~~~~-

be fuited to :s mJns under/liznding, or he flul not weigh them, or in cafe he do, it 11111 be with :s prejudiced and corrupted judg· ment, we lhal mifs of our inrended !cop:'. Further, his judg. ment llul then become found and uncorrupt, when God that have heJled it with his fpirit, and have rend red it capable of the truth; :<s:slfowhmitis notvextd with any jealoufiesorpaf· fions. Here thtrdorc nothing is more to be avoided, then th~t we fpeakor do any thing which may wcund his mind and e­llrange his ~ffdHons; fuch ue all words chit may imply our bearing my ill-wil cowi1rds him, !uch :is msy gall and accufe him ot decei~, ignorance, impudence; o;, in a word,any ways bl.ill hisreputation. \Ve ought rather by nil kind of humanity and rc:Cpetts, invite him to gentlenefs, modention ind good• wil: whercunto charity wil beCl: inrlrutt us, provided it be fin­cere, void of o!lencation; which vcrtuc whofoever is not affured rhst he is furnHhed with, let him not once meddle in this de­fign til he have attained it. And if fo be thou cmll fee nothing in the puty that m1y dc:fc-rve thy Jove, confider wh:1.t there is in Gcd :md his only begotten fon,who{e workman(hip hds, that may command thy affctlion. Were it r.ot the plea Cure of God dut this man lhoulc! live, either he fuould never hive bin born, orprefeotly expired upon his birth, or at le:tll never have lived til this rime: whereas now thoa fedl how God nourilhes him, how he caufes his fun co lhine upon him 1s much as upon thy feU~ and how thoufsnds of ways he makes him partaker of his liberallity anJ goodnefs. Shal it then become thee who :ut the fervant oft his God,to be otherwife affetlcd cowards fuch an one f How knowell thou (as we faidbefore) but this m~m may be 1\fheep of the Lords fold, which, how ever at prefent he wan. dersfrom ihe flock as one di!lratted, lhal at length be found by th~t belt of the l11epherds,he:aled & brought back to the flock? And 11 the cafe be foch, doell thou not difcern our Lord himfelf, io the perlOn of foch an one, coming to the weak and lick fo make rry:il of thy love, which he fotmds to commemorate at the lafi day! And forafmuch as thou art nor able ro judg whe­ther fr be thns or no, it is enough for thee. that poffibly he may be fuch an one; fo tl•at what ever kindnefs thou fhalt fhcw him, the L<lrd miy reckon it as done umo flimfdf. Thou oughtdt

not

Sanu:s Stratagmu.

not ~herefore to look upon his ptrfon, bur upon the perfon of Chnfl whom he reprdems, and to remember how great his love h:ch bin to thee: info:mfch as he: rc:fufcd not, beina himlelf ju!l ~nd innocent, to dye for thcc: an unju~ perfon, and fhe grea­ten of finners, efpcci3l!y by Co cru~l and bloody 11 death. Oh, h1d we but che lc:afl: !Ufpition conccrn:r:g :my mar-, th:tt he Chou\d bere1f~c:; be a King, yea tile: bdl of ·Kin~s; fuppofe his prcft:nt condmon to be never fo mem and cbfcure, how far would we: be from contemning fu:h a man? And whit I pray you, is the dignity and fovt'raignty of a King, compm:d wirh that dgnity and lufire which is hid up for Gnds ekd? And 11111 we account thit m:m unworthy of our humanity and good wil, who, for o:.ight we know, is born to this glory? Ag~in, it wilbc very dfettud to move thee to 11 gentle opinion coacerning fuch :i m:to, if emriog iQto thine own heart, 1ho11 Onlt take a dili. gent and ClriCl: furvey of all thy aa:ions, of thy whole life and cogiti:tions, and examine rhem by the Law of God. And if fo b: thou Oult find thy felf uinted in 1he prefence of God with rrliny and gmit fins, and yet doll: comfort thy felf, 1hat he wil not dcalfc:vertly with 1hc:e, nor punilh thee according to thy defrrt~, but rather c:my himfelf towards thee, as a tendec God and F1:her: why mayfi thou not hope, that he fiul be parta­ker of thelike genrlenefs? And lince, in rcgnd of chisho~c of thin", thou lookdl upon thy felf, as one no ways robe defp1fed; whit re:i.fon is therr, thou !hould~!t no~ judg the f,me of anc­ther? Furth::r, wilh foch meditations as rhc:te, we mu!\: ioya fr<:quc:nt and lervcnt pr3yi:;rs to God, rhtt he would foftcn our heut, :rnd would plmt therein, with his own hand, a uuc and living charity, which y.ril diretl us unto fuc~ apt_ and conycrii­ent ways of de:iliog wuh our brother, thn tt wil be a mll'acfc i:f we do not fuortly recltim him. And whereas no msn cso underlland the things of God but by the fplrir of God ; before we begin any dif pme, let us wr:illlc wi1b God by pra)•cr, ta• king to our affifiance fome other godly pcrfons, th:u he: by h!J fpirit would b~ prefent with the perfon erring; aod open his heart and eyes,thit he msy acknov~ledg the truth; ye_a, a;nd we ought to exhort him to mike: the: hke pr:iyer to God in h1s own behalf.

47

As for dcmonlh:tion$, 1hey wil be then 11vaihble to m:oi· fell the truth, when God is their Author, liS it is VJ rireo; I Wil inftrr.ll JO fl with fitch 4 tongtte 1tmlfi1ch w€(dom, that no hod1 foil/ be ilhle to rdif! 7011. And ~g~io, ar the rain .ind foo»' defcmd fr1m heavm, itndrttHrn not thither tZgain, fmt do moiflm andfof­tm thr t:Jtrth,makjng it to 6ud ar.d hring f ortb, mrd 7reld hrrad (o ft1jlai11 rhe life of man; fo m1 "'ord th111 prtJcmlr c11t ofmJ mo11th, foal not peftlrn to mr fmitlefi, !J1it foal accomplifh all m1 \Viii, & rh.J/ pro/per torPard1 rhofa to rvbom/th.rl frnd it.Here cheo we fee th;\t prayers are ~gain necdflry unro the Lord,th:1t he would nor only open t l.eheart of 1 he pi:rfon erring, but ~l{o fuggefi unto us fuch words lS may be moll fitting 10 dtmonOratc the truth. And if it Oul nnt feem abfurd to allow fome place: for foch arts, which though they be termed h11m:me; yet if a mm (}13) noo· ther wa1rs ure them, th~n :s knowing th11 while he pl tnts and waters, it murt be God ~ha1:c10 give the encreafe, and putting all his confi·knc~ in him; no maocrn deny tut thty are the gifts of God: I fual furthi:r add, diat thofe demonlhatiuns htve power to pert wade, which rtkir.g cheir rife from things evi­dently known, and from fuch pbcesof Scripture as arc moll: clear and uncapableof different interprctatiom., in R due order~ and with a perperuil connexion; no medium bc-ingoverpall:or mifplaced, do arrive u1110 rhe point in controvtriie; or d(e which fu2l Ix-gin at the Tc:net to be d1fprov1Cd, :md fomc other point our of all 9udlion, infmir1g by dtgrecs, until foch time as the party errrng lhdl be brought to fomc:. g,reu abfimlitn U·hich when by no means it can be mainrained, it is irr.poffibli: bur the psrry de:ilt with lh:tl confefs; that fomtwhu umrue h1th bin l.a id down, ( {peci1lly if this fual be done. with w-0tds and exp;efilons,now~rs obh:ure,doubtful,or intricate, but p-lain, clear and famili:ir. Howbeit (to f~y the truth) few tlrue :m·, that can thus do, ~nd the rcafun is, bec~ufe there are very few, that had not far rather be wrirc:rs and' fpeakers 1hen Me,diutor!'. Now it is not enough, if the ngumem which thou fudt bring, th alt feem unto rhee to rhc purpoie, but it Llught to be accom· modated ro the wit ar;d judgment of him rhatisro beperfwa­dcd therewith. As for txampk: if thou h1ply llulr fo prize the Authority o( Origm, a to think thou oughrcll: to credit

what

S11ta111 Stratagum. ~~~~~~~--~----

what ever tie fay~, and 11121 t ai!e.idg iome pl:ce ot his wriring~ wherein he feems co take thy put, this mZ?y frem to thee, to m:ke mlich on cliy li.ie; but it he wirh whom thou hall to dcal1 full ~ive litt!rnr no credit to Ori gm, this 1 cllimony wil fiand thc;em no nead, t.nd as liule Lhzlt thou prevail, if having ~o deal With a T11rk. or fome other enemy to Chri!li1mi1y, thou lhdt make: ufe of Tefiimonies of Scripture. thus like wife it will come to pals, if dealing with reafons, thou Lh1lt take fuch things forgr:mt, which, howbeit to thee they feem out of qudtion, yet thy Advetfary is not perfwi:.ded of theirtruch. For thcuough• telt to affume fuch rhings as are trut', not only In thine own, but in his 3ccount alio. As if chou !halt fay, we mull not '-"Onfefs our fins to a Pridl, becaufe God hath not commanded it ! and there C\op: for he which dC'lth not :is yet know, orat ka!Hot t!:t:prefent recr.tmb:1snoi~ thit weought to obferve nothing but what God himfelfllul comm1nd, wilnot:a whit~ moved with that reafon. There isa like, but more obfcurc pilfagc in T 11/lin book calkd L.cli1t1; lhe words are thde. Scipio JenJeJ that an7 fpucbcould lie more contrarJ to frimdfoip, the11 bil thAt (aid,11 man ought fo to love,a1remem6ring that he111a7 h.ttt111hert he./ovei; neither co11/d he perfvwJ.e him/elf, tli.ct ( 111lt ii belit~ 'llea) Bias fhou/J umr an7 f11cb tbin1, \\Ibo \\1•111cco11nt1J 0111 if the foven Wife men, but that it came from (ome baft 11rnbitio#1 (pirit, from A m.cn tbat ~ou/d mltm 11/l thingt to bi1 oJ¥n pow"'• For how;, it p_olfi6le ""J m.in/Tm,/dbehufriend, to 1t1hom he .co,,. ceivnhema7 becomu" enem,? Te11, he m11jl of ner1Jlit1 tltfin AnJWifb th1tt bi1 friend ma7 fmJ'ttntfJ cjfenJ; thllt be m117 gi~ him 1'11t more occafio111 to reprehtnd him. Ag11in, Ht mu11 of #t•

et Jfi11 be 'Vt xed, greived 11nd mo·ued to ttlfJ11 I'] the 'IJ'tl-doing '""' profit of hi1 friendr. So far Ltzli111. Now 1 m:an wil wonder how thefe abfurdiries Lhould follow from the fpcech pf Bl1111 whcrras haply had the Argumentation bin tompleat, alloccafi· on of mervall would have bin taken :i w:iy. And rhatthou mayR: underftand, whit the way of prcVliling in this cafc is, wh.-c rcafons wil move thine Adverf:uy, and what not, ahoumull be 'fery wcl acqusinted with wh~t he fays and thin~J as alfo {~ fide the Comroverfie in hand) whit orhcr opuuons he hold•, what thofe dlingsbe whcrcofheis moll c:ettainly pcrfwaded,

H and

Satans Stratagems.

ana. what his judgmnd i~. Ne\·/ there is nothir:g fo ufc::.I in dH­p:.ttes, as fortoc1v1lae one ancch~rs \?ords, :md to colldbb. furditie£. \Vh~nce, forth~ moll p-!rt, 1c comes ro ?3 r.~, that Of­poficion is msde, not fo much ag:iinrl whlt is :tfomcd, buu­gainfl: what thou by :i fal!c interpretation hsft feigned to thy felf. Which kind of pra(l;ifo wh~reun:o c.in ittcnd, b:.tt (as ~e have fa id) 10 provokeihine advcrfary to chokr, ta confirm his con­fidence and pert:mp:oryne{s; snd to orcn cc: thy fr,lf a windo~v whereout to c1[l: a thoufm·j foilii:s, mt :t Jot 10 111e matter 10 hmd l Thus to do, is to imitate unskilful phyficians .. who littlt: cxtminethe nsture of the difeife; appoint remydies, l\Olhing to the purpofe, and in lleld of curing kil their P.ttient!. Yet fomc men are exceedingly conceited of chemfdvcs,if mif·interpreting their adverfaric$ word~, th:y can infer fume great abfurdiry rhcrcfrom. Howbdt, this cuflom ought to be left to vain So­phiftcn, In matters of:his m.ture, of Cuch wtight and concern­ment, le~itnotbetbyaim:-, th:it rhounHyll: feemtoh1vecon­futed the error by hook or by crook, on any fa!hion; bet kt thy endeavour be co confure it indeed, 3n<l in truth, fo as thine ad• verfary may not h:ivc a word to fay for l;imfelf,whichthou lhalt never accompli!h unle(s thou give diligent heed, rightly to un­derllimd thine oppotices words. And iffo be he feem to utter fomewhat chat is very :ibfurd, rhou onghrdl rob'.! the more fear­ful, ledl: thou mif.undernaud him, :ind rather to delire him to expbin his me:iningi then to fall upon the bon~s of the 11bfordi1y, when thou :m not ytt certain, that it ls thine :i.dverfaries mea­ning. And when the controverfie is managed face to face, herein commonly is the grand mifcarrisgf'1tlue a man perlwades himfdf he can at the tirCl: word, divine wh:it his adverfsry would fr.y, before hi: hear him our, and would be prefc:ntly at the Anfwer: whence it comes to pafsthatchmoursarenifed, choler is moved, and all the l:tbour is lo!l, Away rhea with this ralh foucafling, and lc:t us flay ril our time come ro Anfwfr. Others when they h:ive produced .sn Argument, wil needs tri­umph before the Viaory, not able to Clay cil the other rcplr. Becaufe they cm Cec no way to avoid the dint of their Argu­ment, they think {mdy, no body elfe can. Ous up1>n foch light­ne[,! we cannot evc:ry man know all things. Forfuppo!ing tholl

knowdl

Satans Strr1tagm:s, rt kno\vcfl: more then l in all o!!Je:: m::mcrs, Wh!t wonder is it, if I h:p!y kno\•; more thrn thou in t!:is on:: point? What lhalt th?u get by this thine c,1gernefs, faviog to by mked, like a fool., thme own ArrcglnCt', Infolence :md crf1bb:d condition? It in worldly matters, Experirnce hlth ought this proverbbl Lcf­fon.

·····Et q1Mr.doq11I: lmms dormitat I!omtrlll Ev'n hone ft Homer'sfometimu nt1pping tool:.

And this S.:pe etiam eft ftt:ltus v.i/Je oportun11 locP.1111: VJ fool oft times to purpoft fpe11k1.

what fhal we think in m1trers aivint>, of which the rruth it felt rhus fpe.tk'; That it hath plrafad his huevmlj father, to hidehia facnts from the wife, and to .reveal them to V>1(m a11d {ttcl:J.nt Children? Now we find by experience, that it thine advertary obfervc that thou underllanddl: his meaning, what he hold$, and by wh:it reafons he is ind need fo to think, and lhll lee thee not­withlhnding, l'eadyto coniradicbnd opp ... fc him; it wilbc almoa impoffible, but he wil abate much of his confidence. He w:is formerly (Terfwaded, th:it in c1fo his fancies were rightly undcrllood, every one would atfent unto them; but now when he lees him that underll:nds them, rdufing to give his w(feor, he c:mnot chufc but wonder. Which wh.tt elfe is it, but to make fome kind of donbt, learl his Tenets be not to found as they ought to be ? Hereupon likewife he is in1hrmd with~. de .. fir~ to know wlat it is thou hall co object, which defire h1th mide him fit to underfiand thee, and beiogcomc Co far, the bu .. finefs is wd-netr accomplii11ed, My judgment therefore is in. overthrowing an Error, th1t thechid labour ought to be right­ly, to underChn.i wh:it is affirmed, according to the meaning of him thi1t fpake the words; not how thou by a crjhy cavill miyfl: im~rput the fpeech: ye3 nrhcr, if any violence lhonld be ofN-r~d to the words, I wonld mucll mher they lhould be .drawn to ferve the purpofe oft he fpe:iker, then to :my other in· lent. Among otherfaulrs committed by mif.undetfh1ndingour 1dv1:rfaties words;; this isa fr~qucotone, when we th~srec­fon withonr felves; if it were a.s 1hat m.m affirms, this end that would thereof follow, and rhen look w h3t inferences we make in our own underll:andiogs, we :7.ttribute them unto our

H :1 adverfarics.

Sata11s Stratagmn.

Adverfaries, and wafte a wsy the: 1 ime in con!i11ing fucb things, as they per::1.dvemure never once fo much as thought of, whete· tw we do both provoke th::m, and render our {elves ridiculous; which the becccr to underihnd, 'his rxample may be of ufc:. Be­caufc: the P.ipith f1y, thlt fiiu commitrc:d after baptifm, mull: either be expiited with good works by us wroughr, or :fier dearh, by the fin: of Purgarory; if we llul thus iokr; If it be necdfary that ::1.ny fins be expiated, either by our doings or fut­ft:rings, then ChriCl h.ith not taken them 1w1y1 :rnd 1h~n he: hath not pc:rform~d what he c1meinto the world for, vi~. 10 abo. li!h 1he works of the Divel, :md therefore fhal hy th:u the Pa• pifl:s deny thst Ch rill did th1t he Clme into the world to do: we fh,l fo far fiy true, inafmuch as thty do in fome fort deny that Chri!l h:ith done, whit he came into the world for, bec:iu(c: it follows from what they hold ; yet flu! not our faying be pu~ flu.illy 1rue, indmuch as rhey do noc exprcfly f3y fo, 1nd it may be,thir.k notlo neither. So that if we tml proceed wirh mmy worth to bbme th~m for fuch colldl:ions, as if 1hey were their po6tions, they wil fay thac we are mad. What fhal we do then in this Cafe:? Report whit they fay without addition, diminu­tion or alterstion. And iffo be sbfu1d11ies lhal follow from their words, they :ire to be collected only to this end, that it m:ay appear, that what they hold is fal(t'. Such iagenuily is t· mi able whit ever thing be controverted; as for the Difciples of Chrill: reafooing about m:ittersDivine,no ormmeot io the world can more btcome thfm.

Furthermore, Ddire of ConqueCl ought co be baniLhcd from all Chrifiian difputes: let itll thy c~re be, th11t truth may overcome; neithfrlet it concem thee, whether lhe be difcove· red by tl1cc:or fome other man; p::rfw11de rhy fe\frh11t thy repu· ration lhd be fufficiemly provided for, in cafc God may have I hat honour which is due to him; which is much advanced, When Trurh is ref cued and vindicited from Impofiure. Where­fore, in cafe it fall out, that by means of the dilpure, thou come to know that 1l:tou wall ignorant of before, beware thou lh:ame not to aekaowledg it; never care who it is thou muft give W!f unto, Know thou. rh:st it is a mofi honourable:: thing to be taught of God, beir by what in!lrument foever. L:t them be

alba med

::lhi:med th:it wil not le:rn. If thou nrt :flumed of him, whom God lhsl ufo !!S his io!humenc, z!fure thy fdf, it is not m•n bur: God whom thou contc:m neft, w ho{e ~ver..! vengemce thou Oult not efcape, uolefs wiih a reverent mind thou embrace his prof. fered favour. And to che end thou m1yCl: do chis the: more cdi­ly, when occa~on 0111 ~cquire, it wil be much ro che purpofe, if thou lhslt avoid fuch thmgs as encre:ife the difficulty co pr:iaife the: fame; foch :is thcle: to :iverr any thing with gre:it confidence, fo llS often to protdl thn thou wilt 1ccoont it a grcacoflt'nce, an heinous crim(.>, yea meer madnefs for :my man to contradia thee; to cdl him a block chat c1nnot undc:r!hnd it, and rhe like, For it wil aherward feem very grievous, to appear to have lhot fo vride ohhc muk; fo chat it is far betm to fpe11k warily it :11 times, not fo as to feem always to doubt (forihat were not commendable) but barely to affirm what thou coned veil to be: the truth, :md in like manner to deny fuch thing~. 1s thou con­ceivell to be falfe, and to alleadg Arguments and Tefiimonics, on the one tide or on the other : only ab!l:ain from foch expref­fions as the!e; what an impious thing is this? What rafhncfs? What impudence to affirm fo or fo, and the like. The MAtbr­matitians ule moll: fure demonllrations and inhllibk, yet lhal you never hear them utter fuch n word; for fuch f pccches add nothing to the certainty and cleamels ot the demon!l:r ations. If it m1y bt free for us to alfent unto ch:: Truth, when ever ii dial b-: m11de known unto us, and to imbraci: a more true opinion, then what for the prcfent we hold, why lhould we by means. offuch r.tth fpcechts bind our !elves, as it were by al.aw, with great ob!linacy to adhere unto s faUe one! Pertinent hereunto fcems r.hat advice of Solomon. Take heed thou intangle not thy felf in contention, le:ill proving over weak thou be alhamed1 and .it a non.plu1. And forafmuch as we cannot know what thingsthofe are wherein we err, that in {peaking ot them our difcourfe may be circumfpca, as it ought to be in fuch matters, we fual never ufe this caution when tht:re is need, unlef~ we lhal accuftom our fdves, whitevtr matter we rt'afon about, to atoid fuch kind of exprcfsi.ms, :is moll daog~rou\ rocks. Agiin, r~c aforefaid difficulty i~ much lllCreafed, 1f wdh.11 grotly dcfpdc our Adverfary; Co that it wil be much more civil and di{crcet,

Hi with

S11tan1 Stratagem1. -~~~~~~~~~

with whomfoever we hive rodcll, to cont:iin our felves wi!h· jn 1he bounds of moddly; :snd to ::bfbiin from :ill ftgnific:ition of contempt. And for:1fmuch, :s do wh1c we cm, we flul foudly obuin the power, to fe::m v~nquifhe~ wit~o~t greitre­lucbtion, we oc~ht to :um cur mmds sga1nfl: this :1lfault, as firmly as we cm, with Corne prcv:ilent reafon, by frrq:i~nt mt'· diution, deeplv imprinted in our minr.f; nor do I knnw :my more forcible then this; ~o c:dl to mind, thlt this whole life, of ours, hlls but for a mom,nr, being like:i lbge-play, where Prin­ces·, Kings, Serving.me·n, L-:idi~s, \\T aiting-womfn are. brouglit upon the: fhge; when the pby is done, the p!:tycrs etfiing 3fide thole pcrfons they allc:d, are tither :111 cqu?ls; or he peradven· ture which \'/JS King of the phy, i~now ofa mere bafe tcndi· tio11, then he thlt pl:tid the p11t of a ferv1nr. Now in c:s!e fome one of 1he pl::.yers fi1ould find f:im!elt much !grieved to ad: thst p.irc which f~ems difhonouuble, and h1d r21h;r c tf<'.nd him, by whofe hvour he fhil be r:ifcd out of tl1edufr, :md by whofe dif· pleifort he fhil become miferable di hislif:: rime; wil not all men :ic:count h\m cut cf his wits, who llul prize more the v.tin oflen:ltion of an houre, thm fo many commodities of life! And is there not here the fume er far greater madnefs ? Be rhou the Conquercror Conquered, how long wiltbe glory or thedif· grace cn:lurc! And in Clfe rhou l111It wittingly oppofe the Truth, and by fo doing fhdt mske God thine Encmy,what wil become: of thee, wrctckd m:tn 1h:r tnon art? By thy obfiin:icy it mly fall cut, th~t the Trml1 fhd rrmain opprcifed, :md an in­numerable: comp:my of people by this me:ms pt'rilh; which wil be (om1ny accufrrs ag:inll: rhre at rhelafl: day. Who would oottremb!eevcry joyntto rhinkof this? Away thenwir.h:ill foch kind of peremptorin~fs, and let every m:an refolvc wi1h him(elf, to nuke no accQunt of his own rcpntacion in rhi$ cafr, but to m3ke it his whcle ddire tb?t in :ill difputcs Chrit1 may have the: bmcr: neirher fot him cue to become the off-fcouririg of the worlo, fo t.hitin 111 rhir:gs the name of God may be ho· noured. Thou m r.c:kd pcth:ips, rhzt he fl1ould gctthevifto­ry, whom peradvc:nture rhou didn ere whHe lightly c!l:eem in compnifon of thy !elf~And is it fo indeecl?Hafinot thou another much greater comb1c with S11w1? He lmh finglc:d thee out,

IS

Satans Stratagems.

as it were :1 ccrt:in Fort, which by 311 enoines and er.dc2vours lie wil endeavour to Conquer: lnd thou n :~ddt upon thy guard. Now if fo be thou lhslt oppofe th~ Trnth known, throu"h the pride of th~ mind; Shdt thou nor diil1onourably furrend~r thy felfunto chmeenemy, to f~ch m enemy? Slldt thou 1101 betr:1y thf F~rt: And this in the fight cf thy gener:i!, f:om whom no· thing 1s hid? Is tn::re nothing in 1:1is c;1lf, that mav vex and tffiid: thy mind? Confider sg1in anj ag1in the choyc~ fhou art put unto. There is a double fight in which thou ut in"3ged, thou canlt not in both be Conqut:ror. If thou :i.rt rcfohrc:d to become vit!:or on thtt fide, by the opprtffion of Truth, mo!l: {ure itis, thou Olllt b:: ov.rco:11e io thi~ oth~r duel with Satan. But it fo be thou can[l; not be cot1tent to be v:mquifi1c.i hm~, of neccffity thou mun: O:rike fail, :ind fubmic thy ft.lfin the for­mer. Which,th1t thou mayfi do wfth tmore contt:ntcdmind,<"on­fider with thy {df,chit thy giving w1y, wil not (eem fo fiume­fuho others, :is it doth unto rhy fclf: for who knowsnct, that nothing is moreproper to mankind thm to err? And that in r:very Contro·mfy it is cxpetl:c:d, th1t the one fide wil be vanqui!hed? So that it wil 001 be much wondered at, if thou fuzlt be over­come uther then thy 1.:iverfoy: and though it b:! a di(gr:sce to be var.qui!h;:d, yet is its thing very priifr-worthy, an.i that which 1s apt!u procnre gm1! goo:iwil from ill good pcrfons, if thou llult bcio ingcnicu~~ :is willingly. tog ive pl-ice to the Truth, being once manitdt~d. So chat to c.i.Ct: any lo(s be fu­fiaint:d in rt:fpell of thy fame and repuc1tion, in point oflear­ning~ ic fhal be: :ibundamly reco;npenced with th:= commendt~ ti:>n of thy goodnefs; which thou may!l cafily undcr!lm:i to be of more worth oflhe two; fordmuch as every m1n :ibhorrsa wicked p~rfon, how learned foever he {eems to be; whereas sll men :i.ccClunt a good mm, though void of:ill kaming, wonhy both of Love and Honour. Neither oughtd\: thou.to perlwadc thyfdf, thst it wilnoc be known thou art vanqu1fu~d, unlefs thou thy {elf give ground: yea rather, by ~ow muc~ the more thou fiult ftruggle, by fo much t~e m~re wilt thou d1fcovcr thy fiif neckednds and b1fen?fs,andg1ve thine advcrfary the more oc­cdion to publilh the f1me, and give the more occa~on to many fp;ech::s, which wil not make much for thy rep:it111on. So tb~c

lll

s,6 SatrUtl Stratagm:1.

in rhe Conclulion, rh ou Oult neither bi! 11blc: to m:iintai n the re­putation ofthy learning, nor c:hufe but to undergo rhe h:tteftil cenfure of pervc:rfnefs and obrlinacy. If thou lhdt frequently meditate on fuch things as thcfr; it wil be a miracle it the in­bred impoci:ncy of chy mind be Mt much abared; So as thon {hilt be able to fuff~r the Truth to overcome, with a contented mind, when occ1lbn Onl requirl".

And forafmuch as 1t is very h:ird in difputc:s, both not to be provoked, and not to provokl! ; we muR lsbour by fuch medi­tations as thefe, like as it were by certain medicines, to prepare our mind,that we m1y not be overt a ken withtuch mifc:irriages. Whereforewhen thou utroenter into adilpure,thou oughtc:Cuo i­mitate a valiant and waryChlmpion 1that is 10 fight infingle com­b:u: for he wilbethink himfdfof all the fevwl Artsofftriking& rhrulling, and wil Cludy how to defc:nd himfdf :igainll every one. He wil lrkewife confikr what puts ot his body are worCI: armed 1 and in which parrs a wound wil prove moll dangerous, rhereby to ufe the greater care in their .defence. Ml)rcovcr, he wil whet his mind to the comb:it, and rdolvt: tither to v:in­quilh his advfrfary, or vdianrly lo lore his lifr. So oughtefi: thou to think wirh 1hy f.:Jf, and. frt before thine eyes what C•

ver may happen st thy ditpure, which may enlhm~ thy mind with anger, darken thine andafir.nding, and fil thee with per­turwtions; as that thine adver.Gry mJy repro2ch thee, that he: may charge rhee to deal impioully, impudently or wickedly; that he lll3Y ttrm thee a filf y ignoranr fdlow, a block, a fo!; that bt: may l.11rc:ly deride thee; that he wil cnil and wrcll: 1h1 words; in brief, tfiat he wjl ufe thee with all kind ofinfolence, and yet mull rhou ref<' Ive with thy felf1 not to be moved at any thing, but rath~r wirh au gcntlrncfs and patience to petlifl 10 the end. Hdl thou Nobility or w calrh, Authority or Rtputn­tion, or any other thing which may mrke thee think highly of thy frlf1 make account th:tt on that partthou art unarmed, liable to injury; and rhatrhere, if zhou 1aktfi nor hc:c:d, tbou llult be wounded. And thy wsy of defending thy fdf, is to undexfiand that chefc: are n:> other then S11t111u weapons, whorewi1h he wiJ fight again!l thee; which w1l then want all power of hurtir:g d1c:~.whc:n rbouihalt prrfetlly underfiand wmt vain and anpry

thiugs

S11tmu Stratagmi1. J7

dciagsihcy ue. This one thing ought co be cngrncn in chine ht::ar.> chit thou mfr not 10 dcd w ich the m.m with whom chou muH difputc, but with Saran himfdf' :snl rh1t the main 11:1ZTTel is no~ that point about which th~u lhalt argm·, bet m:iny more natters, and of grcuer concernmcm. How that S.u11»s :time is from one contention co rai{~ infinite, to en!Ume mcns'!l~cds with wmh, to rend the Church into Sceh, to llirr up fahtmns, :snd erdt fyrannies : in :1 word that h:: cimcs at nodting but mi~hty co~,bt.1Uions and dcva!luions. And t'11c therefore,. he w1l not brmg upon rhe fiage one contentious per· fonortwo, but very mrny, e.;ch rnore wayward then 01hi:r, moreo::n:n:ite, more kditious. Aod thH ch:: top of his ddigo, isnotro darken the point in queftion (for that is the {m31ldt: thing fie aimcs at) but much more: to Vlr.quilh thy parkncc, which being v anquilhed, he may ea!ity obu.in his otllcr ends. GotothefT, what is 1hc du~y oh good Soolditrinthis Clk? To be whitt-livcr'd ! To be! wcubi out ? To give ground to the Encm} i By no means in tht world: but by how much the mor&:cagetiy and fi'ercdy he fc:ts upon thet•,by fo much rhe more dod1ou e:ill 1hy wiis abcut thct, and buckle thy klfro fight a• gainfl him. Which 1hou oughtefi tlQ do with the more alaccicy, for.zC(JJIJr;h :is th~ Apoftl•· Jarms gives us mofl ce1tain hope: of vi· limy; where he fays, if wt ;'h11lrejif1 the Divd, ht "'ii /IJ fmn iu. Ohthuthison<!thing werewel rootedinourmindst thac wlntcvtt Controverfie be 1gitatcd,we h1ve not to do wi1hhim dlzt moves it, :ind thatthc Controvedie is not about ooe point offuligfon, but chit thereby S"tan feeks occa6on to r:aife con­rC11liat1S:. fdh, brawlcs, comtuflioM, md the fobvnlionof the Kingdom of Chrifr; of the: Common: wealch of Chri!lisns. ~f whzt fore<! would 1his one confider:stion be towards the molhfi­ingour tnin~s. and tht: comp·oling us ruort: and more to gendc­ocfr, and a quiet and circumfpcCt manner of difpur:ition I Now ar:noncadu:rthings which mlke a difput.lnt very froward, Ar· rog:ma:cmllt:ngc:sthc firll: place, if thou lh~lt think t~ouknow• dl alhbiags, and contcmn cvc1 y body el le m compmfoo ~f thy Cd£ Which hnmour is often augmented by wi:alth; Mag1C\ra­cy, great beodii:es, reputa~ion, :ind othtr things of like Natur('. Wiih wnich perf wdion, if thy mind Gul bt: b~fom:d) thou

I fualc

----------- --------------------S.it.111s Strataguns.

i1lllr not b:: 3bl~ to fufftr any man to (peak one whok fenttnce. ere his r.iou:h be wd open; thou wilt fuppofe thou fufficit'ntly underUa.nddl whit h: w:i.s :ibout to fay, 111J whlt he might have furih~r ~d~~d. And with on! word, wi!h one word fay I? Yea r:t.tht:r with one hugh, one wry look, one gdlure or other,thou wilt im1gine thou hlll :ibundantly c.onfuted him: :md wbitfo­evertl:ou tl1<llt.sffirm or deny, itany one fiul be fo hudy, asto mutter any rhing to the contrar}', he lhal be accounted guilty of high Treafon and Sacriledg. Thy Adver(sry in the mean time, wil be fo far from being reclaimed from his Error, th3t there• unto gceat indignation wil be joyned, :md I\ firm purpofe to maintain his Tc:n~ts with whomfoever hecrn, fince he cmnot in thy prefence; and if he may not openly, at lcafi: privily,to di­vulge them f&r and near: which di(eafe is exceeding h:ud to be prevented. For as any m:m is high in Authority, and (peaks from a more c:levated pbc~. he cor.ceives he ought tu feem in like manner wi!er rhenoth::rs, and would commonly, chat his Authority lhould ferve in fi:t::td of Rcdon. Howbeit, we mult oppofo chis mifchief. from whenc>! 3}m111l: infinite evils arife, and they very ddhuBiw. And fir(\ of ;.ll thou mull often think, how filly s thing it is, if either rh;Ju wallow io We3lth, from thy riches; if thou art :1 Magi!lra:e from tI.1• M~gill:racr; if thou hall: .Benefice from thy Living; or if thou art a Gentieman from thy Gentility, to Arrogate unto thy felf any wifdom or knowledg. Of what kin is wifdom to any ot thefe things? The whole world wil tel thee, that unlefs thou hall: Wit, unlefs thou hall: had Tea• ch1:rs, unlefs thou hall undergone long and diligent pains, thofe things c:innotavail thee. And for reputation, whit is it but the Tdlimooy of the Multitude? A goodly witoefs ofthy fufficien­cy, whichfometimcsitfelf, islittlelefsthen fi:arkmad ! Butif thou wilt give e.tre to him that only cannot deceive, nor be de­ceived, thou wilt find neither wicoorfiudy, nor teachers to be any thing, butthat all rdh in the Spirit of God don~. So th:it if he only fuat afford thee plentiful affillance., though thou fu-Jt have no help betides, thou ctnfi not but be ex16ly wife ; if be&• lone lhal be wanting, thou canll: not chufe but be 110 Arrant fool, however furnifhed with abundance of all other affiClance. Wbv then lhould thefe empty names blow thee up I V c:rily, inafmuch

u

S1tta111 Stratagemr. $9

:s nature without :zny t:r.tern:l :t ffifl:mce, flatters e\'ery man more tken enough, :rnd m~kes him think himfelfvery wife, we muft t::ke l?eed, kall: lh3t by :s foolilh relying upoo fuch th ions, ourmturd infirmiiy be encre:ifed. And whems it we confidtr the other ftultsof mms naiure, we fiulfiod them all to bedecp­rooted, and h:i.rd to be, I wil not fay rooted ur, but even in pi:rt lopped off, and diminifhed. I am yet of opinion, d1~t it Arrog11nce be compared with the refi, they wil af pear to be ve­ry loofe, and removeable in comparifon; for i thou thslt be ioffsmed with ::nger, ifthou conceive hatred, if thou ll:eal, if thou kil; thou canft not but know that 1hou committell thefe crimes: fo that if tt.011 lhslt ofien commit fuch ach, thou canlt: not butkaow, thstthy mind is inclined to hatred, thtfr, blood· Oied; ind msyll try the mafiery with thy felf, and by little and little, endeavour to atttin co better difpofiiions and manners: but in c;fe thou llialt be poffdfed with too grent a conceit of thine own wifdom, it w1l be as hard for thee to be p~rf waded, that thou dotfi lo err. For if in any point thou fualt err, it wil be as hard a thing while thou erre!l, to mJke thee underlhnd that thou dolt err, as to make thee live and notto live, at one and the fame in!lant;for to err,1nd co acknowledg thine Error, were the fame, as to err, :snd not to err. It may come lo pafsindeed, thau(ter thou haft remained for a rime in thine Error, thou may Cl: repent and acknowledg the fame. But God knows how few Errors come to be acknowledged by thofe th:it err. And concerning thofe tew Errors which we ackoowJedg, that felf. love which is bred in our bone, is nc:ver wanting ot an excufe; fo thst every man wil by the fault any where, rather thc:n in his own judgment, whence it comes to pafs, that he cannot dif­cern how he Arrogates unto himfelf, more then ismeet: and forafmuch as the difeafc is hidden, the medicine is not to much as fought after. And truly in this cafe, I cannot fee what other way any good is to be done, but by that courfe we f~rmet!Y mentioned, which, becaufe it ought to be deeply imprinted m our minds, it mufr not feem irkfome to make repetition thereof in this place:: And that wasrhi:s. Since we fee, thatallthc af­fairs of mans life are ful of dHfentions~ in things divine and pro­fane,publique and private,in pe1tce and war ~t home and abroad,

I ·2 and

60 S1tt1t111 Str1ttagnnr.

---~~d yet there is but one Truth in all things; ofneceffity, very mmy mull err. And for..ifmuch 3S for the moll psrt, thofe th3t arc jndgc:d ro exi.:d others in wifdom, arc :at difference among th~mfe!Y~$; it mull b~ concluded, th:u mmy alfoof thofeth3t :r-e ~ccoumcd wife, do err •. And indmuchas one manerrsin one thing, :mor lt~r in ~norher, 3nd therefore thofe thiogsin which every min errs, mull n~eds b-.: man)'; :md becmfe none fo rxcels in wifdorn, bnt he msy be fobjed: to humane fr:iilty, wht·n h2 fe3ft fufpetls himftlf; Rcafon thus with thy fdf; :ill other men err, an.i thu frrqu;!ntly,; and it cannot betide a very wi(i: man of cx1d: judgment to err often: then.! is not therefore, a mm who hith attiined to fo great wifdom, but that he comes far fi1ortofthc top, and yet there is no man but attributi:s very much unto himfrlf, and info doing, is t xceedmgly rnitlaken in bis opinion. Whattherefore wilt c-hou judg of thy fr If? Wilt i;hou not thus rhink ~ I :tm a man too; that therefore: which is fo propi:r to mm, mu!l:ofneceffity be m mee too, though I ob­fcrve it not, th~ {o chou mayfl: labcurto weaken the force: of thine Arrogmce. But there is in mm :s kind, of l know not whlt fpirit, an egregioui flstterer,md very cnfty, which in the midll: of fuch mediutions as thefe, mutters I lmCJW not what in his heart, which he lioch in fuch a mmner, as thlt his fp~rch is more moving .. affe8:ing, and intoxicating, then difcernible. Yet i fchou c10ft re1ch his m~tning, thou 011lc find he fpeaks to this dfefl: true indeed it is, there is no man butis deceived in at­tributing roo much unto himfelf, howbdt this Arrogance is far from thee, thy cafe is far dUf~renr, who art led by a fpccial in· ll:intt, which wil not fuffcr thee to mifbrke in judging. And fo great is the force of chis inchantment, thit though rhou thalt fl:rive long and carnefily with thy felf, yet flulr thou badly be able to lay down any little porrion of this vain perlwalion. But of this thou oughcett robe ceminly perfw:aded, that by how much the lef~· thou fufptdcfi thy felt of Arrogance:, by fo much rhe more Arrogant thou art, for whilll: thou thir1kell welotrhy felf, the wife King Solomon reckons thee amongft the number of fool!. eAfoo/ (fays~e) is ple11ftd With hiso'Wn re.ifo11i11g1, but a wifo m11n ftek! C"uncel. So tliat the top of humane wifdom {eems to be, for a man to fufpeft his own wi(dom.1 imd to

Jmow

Sarans Str11t11.~m11, 6t ~~~~~--~~ ----------..---~-------know that he fi:mds in need of the Counfd of :inother, Which T~xt verily ~ught contirmally to be oppofrd 3gaioll: that moll; wicked fpmt, that be m iy not ellr:snge thy mind from mode­flr.

And that rhou maylhhe betrcr uoderflancl, th1t modtfiy is aliogtther. necdfiry in dffpmt-s; I .wiladd oni: 1h!ng1 which at the firll view, may ftem very ablard, chou;,ih nothing in the world is more cert& inly true : w hofoever 1 hou aor, 1 hou canll: notmtintain a Contrnvt'.di: with 3ny man.:ibollt :my point, but thar, look by how much rhou thinkcfi thy {elf wi!t:r then hee, by fo much on the 01hcr tide, will he think h!mfdf to be wifrr then thou. The rca.fon is :st hrnd; forif thou confid~rthe point in Contreverfy, did but he think th:it thou coulddl judg betkr then himfdf~ he would :>.{fcnt unto thee, .md there would re. main no diffrrencr. But inafm14cfi as he dill°en:sfrom thee, be muft needs conceive him kif to judg better, in ocher things hap­ly, he may feem to preferr thee before him felt; but he dorhnot do itindeed, and in Truth: forif eich of you Iha! n·ckon up his opinions, in fuch points wherein you lh•l boih agrcr, he wil approve his owo judgment as much as thine,1nd in !Uch,whm· .. In he ihd diffa from thee, he wil queG:ionlefs pr(ferr his own judgment b~fore thine, and fo wil take himfdf to be the wifer of the two. This is moll mtnife(l in our paffing ofour judg· ment concerning writc:rs, For, fa far thou wile puife :iny Au­thor, as he '1ul f.itisfie thy judgment, and fo far thou wilt dif· like him, JS he lhll noc content thee, {o ch:it every m1ns rule, whereby he me•fures what is right or wrong, is his own judg­ment. Which being {o, who c:ver the Controvedi-: bl' with, fuppofc ht: be the moll ignorant follow in tht' world, and fup­pofe: hou takefl: thy fdfto be one that can fpesk Oracles; look how ill thou cant\ bear it, to b:contl!mned by him, as ill )Vil he ukr ~t, to be contemned by tht:i:; and pt:r<idvent~rc he. will take 1t fo much the worfr, by how much he hath bm lefs 10ge· nulluCly brought up. Sha.\ I t.::1 thee inn word, how thou ough­tefr co deal with him, fo as to svoid biucrnc:fs? Imagine the cafc to be quite contc:sry • fuppofe him to be fuch an one as thou t .... ke(l thy ielf to b:; :hy fdf to bduch as thou dc:emdl: him, and. then look what bcluviour of thine would b:::o111e eltll ot you,

I i iE

6:i Satt:nJ Str11t1tgms1, or,

if the c:ife fo tlood, endeavour wi1h all thy might ro exprcfs. If thou llult not thus do, 1 thoulind to one, thou lh::lt not avoid, jnfolently to cmy thy felf: Whofoever Oul daily medititte of thefe things, and csrefully exercife his mind in the pra&ife of them ; he doubtlefs (ifI am not mifiaken) fud bccvme an ex• ccllent difpucanr, very lit by way of reafo11i111:>, to refill the Browth of Errors. Of which way of rc:fi(l:ancc by Reafon, !ec· mg we have fufficiently ireated; we are in the next place to fpeak of Authority.

Satans Cabinet Counfel.

The Third Book.

The Argument.

Vi{ 7Hat Co11r(e a ChHrch of Chrift 111111 takr11 ton:• · V fl.ft the fpreadirrg of fll/ft ;Doflrine, Gmzt care to h1

had~ no p(rfan or 'JJollrinr hr 1mj11fll1 condemneJ. Smal Error1 011ght not to he fo fovertlJ cmfuml "'greater, Mo.ft mm ac,;,1111t him .c pAtt'oH of Error I, th11t Tl'il not maJ:! a Mo11ntai11 of" Moir. hill, Of\tihat ill Confaqumce it it to acconnt a point to/,, fimdA­ment11l, 11nd necrff11r1 to he kJtoWn to falv11tion, nihen it i1 not j'Hch. 'I he tn1th of a point onethin,{, the \~tight 11nd conftqumce thereti{ another, Script11rn a{[erti1tg tht truth, Jo not co11Jeq11tnt. ly affert the \\>eight of a point, The Scriptures c1111 on/7 dtcl11rt the "1eight of 11 point, and ho¥'9 l\1e are to improve them to that en/, Whether incafo it 4f'ptar, thAt foch or f11ch fl thi#g muff netJt /,t fo or fa, it folloW,that that thing m11j111mls h /utoWn tt1fa/v11tion! Jn Caftit appear from Scripture, thata Pointo111htofmctlfity 6e lc!J~wn to {ttlv111ion, whether are all tr11th1following therefrom, of lik! ntceJ!ilJ to /,e knoi"f!n and ackpo\\1/tdletll eA man "'41 firm!] ho/J a pojition, .znd Mn] fucb thing1 al nece({ttrilJ follo'IP thrrrfrom, fo lont 111 he foal not difaover the nett/fit] of fuch Con­fi'JNmm. wh111 Point1 are in tbe SeriptHm hr/ti fortb, "' ef

nrer.ffet;

-------neuffilJ to 6e ~nown anJ /te!ievtd ttJ (alvation? Men ma1 $e fa­fltd, tho11gb the1 mif1mJerfl11nd Jome poin11, and hotJ fome Er• rors. It is'IJtr} re!1111r.k....a!le, that 011r Lord gave the tol,ms ofhi4 /Jotl1 and Mood to bu Di[c1ples, When Al Jtt thq ~ne\\1 no11/;a1 hu x;ngdom Wat IC [piritu.tl Kingdom,nor 7et that the Gentiles jlJD11/J he Javed P] him,1«nd tbat in a pec11/iar fort he fort the Jews. eA'n em1mtrlftion oJ.ftrch poit1t1 as !he Script11res account nwlfi1/to k known and hei1e-r:ed.to falvat1011, and of {~ch as to the ignorAnct Whereof damnation u threatntd. What pomts the7 /Je which fol· lomng from the former, b] r11111 of confe111mce, .ire lik!U>ift nreJ­fttl to be Jtnown. In all otber differenca, \\1e 11re to hold a hrother. I] pe1ue iiml union, It iJ needleft, anti end/ifs to reek.on 11p fach points IU are not ntcej[ari(J to 6e k.!zoWn to falv11tlon. To /Jdiw~ a point, u not to repeat theword1, /Jut to em/mm the fmfto/ them. Of 'Wh11t moment th11t (ontro'IJerjie u, hmvun the Lutherans 11rrJ Calvini(ts (~1 they are termed) 11/J011t the preftnce of Chrifts 60-d7 in the S lfcrament, whethfr the erring part7, err damna/,l.J. 'Bf. fore ive condemn an7 man for an Error, we- muft '1e 'IJfrJ '1Yel 11f-· fi1red, thatitufuchanError, I'll deprivtsoffalvation. · Mt1"1 points he/cl nece[{ar1 to be k,pown to f1dv11tion, Which c1111not '11 "".1 Text ofScrip_ttm /,eproveJ to 6e j11ch.what di"cl thehr!ieving thir,h the Eunuch 6apti:i:.rd 67 Philip, the harlot that Wa/!ml om- Lortu fttt, tht P lllfiea perfon that W.u healed, lnow .ind l>e/ie11e eoncn-­ning Cbrift? ~pn-fon tbat errs damnaM11 .ind cannot /Jeree/di-. mea, ought to /,e exduded a Chriflian Congreg~tion. whether he promift not to fldttee, or Jo not fo promife. He th11t errs in a poiwt not (14nJamental, if after 11dmonition be ceaft not hJ hre1tding hu Error to trou6le the Church, he ouglJt to he ca/1 oHt, He that n-r:t 11n error not damnaMe, 1111d mAJi!s no flirr '11 ftducln[.1 mujl [,, rettiinediu Comni11nion. A.II me1tnr m11ft he 11(ed to re"f111ce a per­{on that err1 f11ndamentttll7, befort he 6e cut off from Communion of the Church. C11re m11fl he t11k!11, tb11t tbq .hrog1tte not11n1c tbemftl'!Jtltht judgment of 1t111 Jotlrine or perfon, to Whom it/,~ long snot in [neh cafts to j11J1. It 6elo'!g1 to th1 whole (h1Jrch to juJg i11 (uch a (11ft. what the ..Magijfr11te '"''1 Jo to rePfl Er-ror I. when it u once grown in ,'.ft ,to determine Controvrrfie1 fy the [Word, What ever D oElrine comes to /;e the Doflrine of tlM major p~.rt, tmd flronger /dea Whq ewr P,lfl oppofothefame, ml

hr:

64 Sata111 Stratagm11,or, ~~~~~~~-:-~-::-~-:-:~~:- -~~~~~~~~~

be counted1tn Heruick..,, ana all hu Argumenu and Script11re1 prod11ced, foal be 1tn[Wered b7 none but the H1tngmaix. Better never lln.J Hererick_be p1mi{hed b; the f word. then f 11ch a Jgor fat open to the b/oodfled of prtfeffors of the Tr11th. 'Putting Heruic/:! to death, in //!ad of (11ppreffing, oft times encreafas th1m. P aflor1 are therc'11 made l.t:t:.7 and 1111lr1trned, and to loft the uft of their fpirit11al Weapons eAJ]liEling Heretick.:.<, h.trdenr them ;n thdr error1, beca11(e ajflillir.g is the portiol': of thofe that profefs the Tru:h. Of pHrting It fducer to deatl; under the old Teftament, a11d of the beating down rhe Cit7 th11t falls tfl Idolatry. Of the reafon of tluit Law, thJC3Jl Hadmiy frsr, :mddo nomordo. 'Ihe Parll/,/e o(thc Taru difwJ!er!. It car.net be rmderfiood of A­d11ltercr1, Thinm and /itch Iii?,! "ffmd(rf, It m~fl '7: 1mdcrflood of f1tlfeTeacherJ.lf"e cannorjufliftt the/,reach of A ma11iftf/Vniver· (a!LaW ~ainft bloodfhed,b7 OJ!r ;,,urpruarions of'"' o~fcure1 p.ir. tic11lar { "omm.md. Great dijf.rmce betU'ttn .in Hererick._ And ltlf eApoflare, from the tr1111 qod and trHe RdigioK, The Mngi· ftratec11nnot d?11bt of a manshing an Apo(r.:u, in ca[e h11 /J11, but of hi1 hiv1a11 HeretfrJ:..., he ma1 wt! dntbt. Few ,/rfagifl,r1tter ttMe tt1 j11dg t1{ '"' He.-erick:_ who ever '7e.:r1 the fworJ, ~'it h tho11ght 10 hold the Tr11th, ar.d all that art contr.crrminded m11.ft/Je Heretic~r. Th11 Ma3,iftrau grt:atl7 concrrn11d to examine \9hat hi1 d1111 u in this point. wherrin thed;;ngrr Her, that if the tarer be pl11ck.! 11p. the \\•heat tt!{o foo11/d /Je pl11clzt up· He th4t ca:mot j114z who u an Heretick, c.in>Jot d11t11rmine What Dllflrine u I·foetk.

LIB./ l/.

H Aving divided rhe Authority, whm·byfalfeTeners :ire: op­po(cd intMhat of rhe Church, ind rhit other of 1he civill

Magilhate: wdhal fi.rjl f pe3k of rhe Church. If therefore :any ont:Ch~Jteach fucn t~ings ;JS are Pot ~grce3blc ro the Wo~d of Goel, to the end foch Dotl:rines may not prcv:iil ; two things die Church msy do; damn the Dothine as erroneous and impi­ous; and cutoff the perfon from the body of the Cliur&, aSB withered branch; in which proceedings thete m~ybe .:t triple

.Error

The Devils Ct!6ir:ctcpmttl.. 61

Error committed. Firtl, if 1my Do-fuinc er perfon be unju!Uy con:!eom:d j fecondly, if they be othm7ife condemned then lb:nc!s t:Jith juftic:e; thirdly. if they be condemned by other per• funs 1henthey ought 10 b:-. In the firll p!ttce, cny thing is uoju­{Uy condemned, it it be not fd(e; wt1ich Error how to avoid m1y be k~own. by what hluh bin f_cid in ourfirfi book. Again: • mimer as un1ulll7 condemned. rf the f cncence be more grie. vous then the matter requires, which is in Controverfre. For all points of true Dotlrine are not of one kind. Some :ire fo ne­ceff:iry co be known, as that :di ought to hold them firm and undoubted. Others there are which being controverted between Church and Church, do not break the unity of Faith. Now in cafe 10 Errr.r ot this kind Gui be fo fentenced, as ii it berefi: the perfons erring of all hope of falvation, the judgment wil not be right. Here we are to confider, whether ii nuke any matter in fuch Cafe!, to give juft or unjufl fenrence. Molt men, if thou lhalt not account every Error to be of the largdl f12e, they wi\ fay thou maintainell Errors, that thou art :i patron of erroneow perfons; whofe godly cue to prefrrve the purity of Doflriae. truly I commend : notwithllanding, I conceive it wil be labour wel bellowed, to examine more furcly, whether info doing a man be indeed a patronizer of Error$. Doubtlefi, concerning a• ny poinr, every m!n inclines eithc:rro the negative: or 1ffirm1-tive, to the one fide or other, or he is in doubt conctrning that point. Now he thnt doubts., if he 0111 be perfwaded, that in cafe of Error, there is cert3io danger ot damnation, though there be not, he wil be dejrB:ed in his mind. which dcjcB:ion isfo far from 1ffifiing his mind in right judging, that it exceedingly hinders the fame. For every perturbation of mind, weakens the iudgment, &nd calls a mill: before the Soul, 11nd is eYcr joync:d with a difttull of Gods mercy to the patty, then which, what can le(scooduce to fdvatioa? Yea rathcr,what doth mor: hinderl What a door is thereby opened for S11tan, to overthrow all thcs mifer:bJe mans hope, and call very many pernicious thougbrs into his mind l J confels, it is pofsible that a mind fo dejc:B:ed, may life it fdf up ro God, and both implore and obrain his usi­O:ance, for to come to a Cure know ledg of the Truth. But th~h this rnsy bcf11\ fome, whoc:.n deny but tmt it may betide (om~,

K u

6'5 Sa111ni Strat.!gf.-r,11 or, .....:.~~~~~~~~~~~

u w~ fa id rnfore. Touching tT10fe th:t have nuained to know the Truth ,the point being ( aS\ve mske t~e fuppo fition) not of necdsicy to be known, they zre not deltveted from rmy very gre~t dmger; bat thofe th:it have occsfion to diftru!l: the mercy of God tow:uds t~em, the"tr blv:uion is in very great danger. \\'hence it follows, that fuch as doubt of any point, are more harmed, in cafe they flul judg th1c neceff3ry to be lmo~n, which is not; then if they llul eUeem it to be of no greater weight then indeed it is.And hewhich isperf wadedof theTmth of fuch a point, though he rake the falfo part; he conceives he Llul offc:nd God, if he flul not endeavour, as much as in him lies, to perfwsde :di ochers oh™: Truth of th:tt which he conceives himfelf to under­ftand; and therefore he wil endeavour to do it publiquely, if he m:iy be fuff.::red, at lea!t, he cannot but do his belt privitely, which he would never go 1bom, or to be fure, not with fo much earneClne!s, if he did dteem the thing to be oflefs moment. Now, for fuch in whom an Error hath taken roor; what is there chat can fo hinder them from being reclaimed, as to think that they csnnot change their judgment without lofs of their Salva· tion. Therefore it is, rh:it rhey dare not hear him that would teach them better. And refufing fo to do, what way is lc:ft to­reduce them? Such as think arighr, I confers, by how much greater weight rhey conceive any point to be of, wil fo much rhe more unwillingly give: eare Co any that fhsl call their judg­ment into que!lion, But in cafe the nutrer lhal be of Ids con­ftquence then they fuppofe ,herein their mi!lake wa be very hurt­ful; in that they wil fepmte the parries {o erring, from the re!l ot the body of Chrift, to wit the Church; wil contemn them, wil hold them accurfed: and they wil be forced to m:tike :t!eB: by themfelves, then which nothing can be more defiruaive: For we fee what deadly enmity is between fcas. And hatred is the caufc, that what ever is affirmed by one {efl', is apt to be fufpeaed by the oppofite fed, and to be contradiaed. And wh:itfoever hath rafhly bin uttered, bafe pride, and aff~aarion of Contrariety, wil not fuffcritro be retraBed, but wil have it, with all pertinacy, ma inuined, And when once it is grown into a cufiom, that for every difference of iudgment, one man wil condemn another, you fu:sl {ee fe~h fpriog out of fcfu daily;

which

______ T._'b_e_D_e_v_'il1 Ca6ir:et opmtt!. ~7

which multitude of !etls, out of a difp!lir to find the Truth, fuith occclioned very m::ny men ro throw 11.fide all tC:ought of Religi-on. So that if zmy man do feriouOy weigh. !low much the mut. titude of fed:s do hinder the courfe of the Gofpel, together with the h1treds znd di!feotions char :ire between them ; he wil eafi· ly undetChnd, that nothing can be more accommodated to the Counfehof Satan, then fuch rafh judgments, from whence th11 fefls 1tife. It isfar better to tCteem every thing by itsjuft Vll • lue, :.nd neither to encreafe nor diminilh the fame, Which rdolutioP is the more to be prized, imfmuch u Chrifi himfelf .. being the on!~ maintainer of pure DoCtrine, needs not the afsi-lbnce of any blfe per{wafion to that eff.::Cl: for what def enc~ c111111 lie afford? The matter 1hen thus ftaoding, we mu!\ in the n~t pbce enquire after fome way, fo to ballancc and poife the weight and c:onfcquence of matters, u thst we m!y not err in

. thiscafc. Now in the firft pla:ce, this ought to be layd down for a furc

rule; that if we lhal depart from the Divine Oracles, contained in the holy Scriptures. there is nothing whereto we may fafcl.)' tru{t; there is nothing but what is liable, titherto fraud or fa ... CQr: Gods Tdlimonies are only fure, they only arc of tfiar worth, that the Confciem:e of a man m!y rdl upon them, and quiet it fclf. And doubtlefs, if thc:re lhal be fuch a Cuntrovcrry about any point ot Religion, as that fome Gui f•Y.J it is a point fo neceliuy to be rdolved about, l!nd to know rhe Truth ot, or that he which Ou\ not undedland :ind clofc: with it,, cannot be faved poffibly ; others, though they arc of the fame judgment, for tht: point it fclf, fual yet deny, that it is of (uch weight~ 11nd rather conceivetlut fuch as judg J&mifs thereabout, ma)'.•uain falvation: and ought notwlth[hnding to be reputed members of the Church z Io cafe (I fay) fuch a Controverfie arifr., when both fidescannot bef.aid to judg according to Trut11t tL.c one or other mull: nl neccffity err. Wherefore, to be certainly infor-­med, w hicb p:u:tthioks aright, wil bl'! to know fomewhat J evell as, to be at a. ftand and doubt herein, wi1 be to be ignorant of fomewh~e; whence it mull: be concluded, that we C81U'lot come:: to certain l<now,tedg in this po in~ unlefs there be fomc word'! f God extant to guide us. Now we mun be f~uc to mnkin chi$

Ka place,

c58 Satt:11s Stratl!gerr..r, or,

pl!:ce, ~h:t:i point of Religfo=3, 2nd te:: judi:;ccnt which is made conceming the weight 1md confeq::em:e of th::t point, arc very diffi:rent thin3s. As it is one thing to foy; A Clui!lhm ought not to be Circamcifed ; enod:.er thln;; to ky • if ye~ Cir· cumcifed, Cbrill fual profit you ~thing. 'For h~ \"Jilic!1 f?:d heard, how tbu a ChriCli:o mull not be Circumcifed; migllc yet think, that though a Chrill:ian fuould not b:· Circumcitc:d, )'Ct if a man iudg rhat he ought to be Circumcifed, it were not much mater id. Bat having hecrd that other word; If yo!l ~ Circumcifed, Chrill fiul profit you notf\in3 • he wil now ua• derlhndrho matter to be of fargreater importantt.A1id ina(mt!cll as a o.,arioe is one thing, and the iucfgment end eftitmtion of the weight of that Do&rinc is another : if it fh:il be p:.:t to d111 quel\ion, co11cerning any Tener, whether or r.o it ben point which ought of necefsi<y to be known; as for ~ample, tlta# '' u law/ HI 10 fwtu !1tfort tht J11tlg; it wil be nothing to the pur­pofe, foramanto bring manyT.:xtsroprove. that~o:idiin po inc of judiCilture, ought not to be refufed ; for it wil be faid by one or other, that I grant, neither do I any ways mdr.e fcru­ple thereof, but I would be refolved concerning tho weight of th!i thing, whether it be 11 matter of fucb confcquencc.i as that, i4 cafc: any man lhd be perfwadcd, th1t he ought not in 1ny cafa tofwc:ar, andilul remain inthat Error,, thereisnohopeofhis lalntion. So that filch proofs arc in this CAfc rc:quifuc, llot which evince, that a man oughtto {wear before the Bench (for

. that is not the thing in quellion) but which prove, that ha whicb is perfwadcd he ought notto fwear, fhal be damnod, fuch as there is concerning the not retaining of Circumcifion.

Now a point is then to be accounted preyed by divine Tcfti­mony, when the Tcllimony or Text cannot be true, uolcfs the point in queftion be true, which may come ro pafs, both when the Text lhal contain the very thing, which it is brought to prove, as alfo when it (bat lay d\lWD rhar, which being gran­ted, the other mull of nccc:ffiry follow ; as for example: we are to prove that a m:m is accounted jull by bClceving, and not by the works of tho Law, we 1lledg the words of P111JI, w1 jNJg thmfw~, th.it ~lfAitb, "MIUI M iN{lipeJ mtbolll IW \\tar~ ef 11J1 IJIW. This Tettimony c~prcffcs chc vc:ry thing which wt

would

Tb: D:vi!t Cabit::t 01::::&!.

wocld prove. B:tt fap,tJofe it wcra to b~ proved, 1f.:~t a mtJn ls i1:ftifi:a only /;7 f~Itb, end one did tb!l re::fon: Un!e!s th:re were oa!y om w::.1 of J u(Hfi::::tion, ::ncl til::t by F:iitfl; tllo A,. p:if<le C!.::d foo!i~l1 interred, t£::t fortfomth r.s tl•:! it:ft foon/J lif/1 b1f~itb, end t!::t worb wera not fdtfr, therefore no m::n livin[_; is jull: by the works of tlie Lt1t1; butit annot without gre14t \7tdtednefs be chtrged upcn the ApoG:le, tfu:t he redooecl fooli!h!y; there is th~refore rigl'.teouCnefs in foith alone, and fo amsinis ju!l.ified only by faith. Nowthis Tcftimonyof~trip. ture, c:mn~t be {:iid to centnin th:it which it is brought re proye, but yet it r.fl:irms fud1 d1i1tgs :s being gr~ntcd, the point in que• ftion mttll n:eddol!ow. Butiffo be, th11t which is brought as a Tdlitnany mt7 b:: uue, v;hile the thing it is broogh to pron· mey b: fr.lfe, ilir.t thing cannot be faid to fie proved by fucb a T~irnony; fo th~t, if a mlln to {hew thr.t the Pope h:itb Acrfo.o. rlty to make new Ltws, wherewith to bind the Confcttrms of men, funl cite th~t plr.ce, what tTltr 1bou fo11/t bind on ttirtbiJ

jtH:l b1bo1:r.din hem11n 1 it wil be therefore dcnycd, that tbac pbce proves the point in qucl\ioo. becaufe pov1er of binding might be given to P•ttr, and yet no power bC given to the Pope to make new Law•.

Now a thing may be exprelled, either by comprcbc:nlioo WI• der general terms, or word for word; for when ss the general tcrm[L.wJ comprehends as wel thofeL1wsconccmiogConvcr• ution, as thofe concerning religious Ceremonies; u wcl Di­~inc Laws, asHamcne; that Chrill:Jhal not profit him, wfio Qui pince his Righteoufacfs in keeping the mortl Laws is in general terms comprehended in that fpecch of tho ApoRk, where he denys thn they hne ·any illare in Chrill, who place their llighte<lUfnefs in the works of the Law. And that a man is juftified by Faitb# is info many words comprcbended,in that paffage of the fame ApofUe. W~jutlJ. tbmfm, ,,,,.," "'mt /4 i11jli(itd~ Ftiith, ~itboHt thtwwlc!of ihr LAW.

Fmthermorc, as concerning our prefent occafion i. I find t&tt one 1hing may follow from another, two manner of w:i.ys. Ooc is, when 1 matter is laid down as 11:-ceffary to be known, which annotyel be undcrftood 1U1d bclic,-ed, unlefsfomeothcrthing Otalbc&ftuadcdlood andbdined, fctinfusbao.fc" thclat·

1t J ICC

..... ~ ........... 9''C'.,.....,.a...·.-------------------· Satt::s Strl'J.:gm:s, or,

-t~isfo b:: reckoned r.mc:ig fucb thing~ :s r.rc of nec:ebity to be known. Thuri inafmuch i:s it is necelf.::ry, thct we believe that C!uiG: is rifen trom tI!e de::d. end we ~not believe tbtt, uolefs we (lul Jikewife believe that he died; it is z!rogerhcr necdury dt11c we believe he died. The otller way js ttds; ihv.e find e~ -pH:fly fee down, th1t 11. m:tta more doubtful then the. point in que(l;ion, whether it ought of oecefsity to be known, is to be known necelfsrily, yea it it be notlefs doubtful; for that wlikh is lefs doubtful, or at kart, not more doubtful, mull be a~ necef • fary as the orher.

But fame may demand; whether in cafe it be apprrc:nt, th.1c !ucb. a thing mull needs bt", or fuch a tbiog ought to have bin done, 1t ought thmfore to be judged, thac fuch a thi.'lgmuft necelf:irily be knowa by us. I wjl e.xpfain my meaning by~ compzrifon. Phyfitiaos cure him tha.t is tick of a Z.ot di(Cllfe, by ca.cling medich1es i neither is it aoy mJ:tti:r. though 1he Pa­tient be igoonot of the faculties of fuch medicines, provided he 01ake ufc of them. We in like mannc:r were f1'k of & cert:iio <tif,. c:afc, being liable to death by 6.11; many things may bereckm1. ed up, which that we might be foed, o.11gbt both to be, and to be performed; Asth3t our fins were to be abolilhe.~ and tbat by a Man void of all fin, and ofintinire vertue and power, .snd he thmfore to be the ion of God, yea God himfelf, and the like. But let us lay down among the refr, that it was altogether necef• farytful.the fhould be accufed. and in a judicial way, fentenced to f~erdeath. Some miin (I fa.y) may demand; whether or oo,t.'11t,look how neceffaryit was, that our Lord ihould die,beiag c;oodemned to death by 1 J udg ; it lhould be as neceffzry for a 01an to know, not only thJt he died of any falhion, but as one accufed,and judicfallycondem11ed:or whethel;' we mayoot aswd be igncrant of that circumfiance, Ma man fickof *"hot difeafe,. may, without prejudice.", be ignorant of the faculty of fach medi .. cines :isarc: adminiLlred unto him; u ftlfo whence. and bow they wi:re provided. Doubtlefs, th4tit m11y evidently appear to uJ, that chefe things are like wife JJcctffai:ily to be known. ei• tber we mull ™ve a plain Tc:xc of Scriptui:e rhat fbal pronounce, Wh11tfoet1ff id nt~#/{lfry ta '1ulune, 1h111 a/fa ( tuuaiti f~wl#tJ) mu.fl 11m.l[flril16de/jt'llt":, or We mufi conclude,thar k~ufdt

is

'IheDttJih Cabinetopened. ~---

is faid in Scripture,th:tt !ucl1 a thing wasnece:Turifyto be done,it !herdorc ~allows, th:it .it mu!t nc;>cetfarily be known. But there 1sno Teftimony ofScnpru~e, that I know, which pronom1coi thiit wh~t ever ought to be done, ought to b! believed J and whetlte.r orno, be~3ufe a thing .is pronounced necdfary to be done; 1t therefordollows, thu 1t muft nccelfirily be believed, we mny rbus refolve our felves;fuppofe it is thus writre11 inScrip- ·· ture, It Wai altogether neceffar1 for the takfng awa1 of the fin1 ~ men, that Chrift foou/J 6e condemned h7 the Judg, and {o fuffer: death; if he had died other'n'ift1 then in a judicialWaJ, hiuleath \l1011ldJtDt have profited mankind. Now fome man wonld by tbis Te!limony prove, that unlefs one believed th:it Chrill {uffe­red &l!r.th, being condemned to die. he c.mnot b: {avcd. The queftion therefore is, whether th:it Te!limony do prove :my fuch rhin~, or no. But it is ~ppuent, th~t no fuch rhing is by lhis Tefhmonyproved; forafmuch asthe Tellimcny m1ybe true: while th11t which it is brought to prove it, is falfq th!!t fpec:ch which is contradiCl:ory to that which is to be proved, be£ng aoc contraditl:ory toth:itwhfch isufrd 8S a Teftimony. For: fincc it is one thing, that Chri!l: ought to diein a judicial Wll,H ano .. ther thing to believe, th1t he ought fo to die; he that fays, chat mm m:iy be favcd, who was ignorant that Chrifls death was in ti judicid way, conttaditlsnot him that fays, it was necefft1w ry that ChriA: lhould die, being condemned; :md rhere is nothing to hinder, but that both thole propolitions msy be true. Which being fo, we c:mnot conceive th!t this Teftimony proves, that he which lhal not believe th11t Chrill: died, being condemned in judgment, cannot be favc:d. Whence it follows, th:ic to prove that fomething ought of neceffity to be done, or to be, is no Argument that fuch t1 thing ought of ncccffity to be believed.

Some msy further demand ; whether in c~fc it appear from Scripture, th:it ti Doftrine ought of nccefsity to be known, we fhould account wh1tfoe11er may be colleCl:c:d froin that DI>" fl:rine by neceff11ry inference, to be in like m:mner needful to be known; in which afe we muft obferve, that look how (as we faid before} a Tenet is one thing, and the eflimationofthatr~ net isanotfierthing; Co ids one thing fot a point or Doftrlneto follow from another point, mother lhing for a f pecch to foli<?VI

0tptcfs1Pg

71

7: Cf."'prasing the weight of thi:t Doflrir.e; now this letter I<ind of confequem:c, cugnt not to be dou:;ced <Jf. For ftocc if is writ· tea, Chrift fbJ profit 1"" P1othir1J1• ~ho plat 1011r Rigfmoufoefi ln the La~, 1md Circuaicilion 1111n Or(finnnce of tfo:t Lavi ; if anyone Gtould f:ly, tf1ctitis pofsi&le for him who phceshis Righteoufnefs in Circumeifion,, to receive profit fly Cftrifr, he Gtould conrradi~ the very words of Paul. But our quc:mo.o is concerning Cuch inferences as 11re the Confequences of fome Do· Brine it fdf, which ought of necefsity to be known. Inafmuc& therefore, as to gnnt rhc Antecc:dentt and deny theConfequenr, is to 11ffirm contrnditl:ions; he wliich denys, that which nccc:f. f11rily follows from a Doflrine chat ought to be known, be 111~1 not fec:m truly to believe the: faid Do&rine; 11nd therefore not in a pofsibility of [.alv11ti~n •. But I anf wer; feeing that I grn11t the Antecedent point which ts necdfary to be known, thoL13h I denythat whicbfeemethunto thee necefiiuilyto fullowcherefrom, why lhouldefi thou not l!S wel fay, thrit I do not in truth deny, that which I feem to deny ? Since (I fay) to granc the Antccc-­dc:nt and deny the Confequent, cmnoc fiand together; why lhould the denying of the Conftquent rather feem a denying of die Antecedent, which I confefsto be true, then the affirming of the Antecedent lhould frem to be an affirming of the: Confe­qaent, which I affirm to be falfc? for it is as true, that the af­firming of the Antecedent affirms the Confequent, as ic is, th!lt the dcny:il of the Confequent denies the Antecedent. Now it is cle:sr, 1hat be which undedlancfs that fuch :a thing follows from fuch a thing, cannot polSibly affirm the one, and deny die ocher. And if lo be any man conceiving the Antece:dent to be true, wil not admit ofthe Confcquencc; the reafon hereofir, that he dorh not difcern, thntthe one follows from the or her~ for, to fee that this follows from thst, and to 1ccount that true, and this falfe ,were no 01her1hen to fee it.,and not rofeeit, which is impofsible. Now tbat it may fallout, that what nccdfarily follows from fome Tenet, may not ·by fome mm be dif c:crned fo to follow, is fo certain as nothing more; for how many things are there,,both in theMethematici(/,and other Arrs,which being undeniably dcmonflrated to be true, arc yet ootb un. knowo,andnubtli:ved bym!ID)'men, which undcdbllld not tb:ir

Demon-

The Dt11ils C1t$ir.tt opmtJ.

Demonlhuions. As for CXimple, thztthebodyoftheSt.m1

is by many puts greater then the whole Birth. And if (o be any man lhll :i. ffirm t biogs contrary to whir are demonfh:rcd, as thicche Sun i3 gre:.ter then the E:nh, heth:l 1ffirm thingscOJ)o trary to proptJlitions, Co evidenr :ind certain, as it is impoIIibli: any man lhould not unde1lltnd them to be trui-, to wir, tfiofo m1xim~s out of which the faid things are dcrrwnflraeed, But theN:forcit is, rhst tbofe maximcs to fome men are cvidentmd firm, who wjl not bditve luc:h rhingsas follow from them by necdfary confcquc:nce • ~c:clufo they are not a ware of chat fiteight tie and firm connexion, which is between the laid msx. imes and Cuch things as follow rhercfrom; orhcrwi(e, trnce no man is ignonnt ot rhe ttathoftho(e principles, from whence the:. Dc:monfh1'tions are nifcd, every body wculd know the truth ot foch things as might he demonlhatcd, and fo we Jhould !illVe all men Gtometrfri11111, Aritbmttiflan1, all men A111fiti11111 and Ajlrologm. And becaufcit may fall out, dat what follows from fome other thing, may not be difcerned by fame man to follow che fime; and he may therefore believe lhc former and not the l.aucr; doubdcfs it is no proof, th1tbecau(c I man drnyes a OtCd{try C Ooftquc:nce, Jte mufi therefore deny th<: Antecedent, bdng a point which ought of ntceffiry to be known; cfpecially,, it he llul be fo flrongly perfwadcd of the t1uth of rbe Antecedent, thtn mherchen he wildcny the fmnr,, fie wi!.tllow of the Confequent for Ttutfl. Bue in ca!c he would racher deny 1he Aorecedc:nt, then allow of the Confrqu~nt, t~c ctfc is diffoent: So to do, were at letft nor firmly to believe th.: Ancc:cc:dc:nc. le is m,.nifeft therefore, that {uch Tellimonics of Scripture as prove, a point.ought neceffuily to be known, do not pro11r, thit fuch things as ne~"t{{,rily follow, are of lib nc-· ccffity to be known. This part of our difcou1fe is !Ubtile and z. cut(', requiring th:at the reader give great heed, to the end hcm1y undtrfittnd the time : howbeir, it is very necdf&ry 10 be koown, for the t~king away ofralh judgmcn~, by means whereof the Church is torn in pieces into Setb.

Thde things be-ing thus dc:sred, we~rc jo the next plsce ro enquirt<, what thofo points be, w hlch are propounded unto U$

in the Scripcure, as {o nccdfoy to be known and btlieved, that L ho

11

7i

lie whidi llH! not know nnd rhrougMy underfbnd rbem, ougJ not fob: i:CCO!.lnti:d one of Gods 1(rvanu, or a membrr of h Cliurd1; end whofoeuer tlul brlievethem, .1111 m:iy be judge c;ipnb!eof Sdv:iricn though he very much ar in all other poinu Cm-:erning which qudlion, l would much ratlier h~artb~ j1idg mer.ts of ot/1~ men, then propound mine own ro the rafl1, inc l11:ply, irreligious cenfures of m1ny: liowbeit, th~ ho~ of pro· dlring the: Tranquillity and peace of the Churches of Ch rill, hcth mort: pri:vailed with me, then any priv:ire refpe~ of mirn: own, We do nor prefcribc .11ny eh ing to ar:y mJn, 1u decree-, from whicl1 he msy nor dilftnr; bur look whst the Lord hath vouchfafod co difcover unto us, we thought good in fuch wife ro propc1md ; as to be re1dy with a very good wil, ro give ere .. dit, :md placi:to him rlr:st llul propound m1trns of grc:m~rcer­Writy. Our ende:ivour, truly, is not by all me.,ns poffibJ~, co ob. crudi: our own judgment upon men, and r.o m~kC'1 rharic m:iy be of 1utharity; but rarher rhu Truth it frlf may be brought co Lighr. For look a~ ir ofi:m comes co pafs, char a mur.tian rhat could cot be iatrcared by 3ny mea'l$ ro p! •Y a lt"lfon; iffomc un-­tkilful perfon th d be hu unt.Jward lingering of fome in it-fclf,ex­cdlenc inlhumenr, grate and vc:xhiseius wirh hisrudelcnping, wiJ rake the iofirumenrt in hand ind begin co pby: even fo, our hope is, rhaein cafe we IJnJ fo:m ro have faid linle to rhe pur• pote, in a mattcc which, wirhout all Concrovcrfie, is of the greJ• tel\ moment th•t can bl1; Wt: Jhal ar the l e2ft, provoke fome mar> ofgruterfpirir a<1cf wifdom, to 1ccomplilh with good fucccfs, what we had unhzppily uoderraken. In the mean timr, Wt' do zgain8.llgl!in bcfc:ech allpious and good men,that wh3t ever they lhal thinkofour judgmc:m here delivered 1 ahey wil tiotwirh· ff anding, a Ice i"n good p.art our care co prefcrve peace and con• cord: arid thst nor of any kind, but fuch as may become Chfi .. tlians, and thlt iMy wiJ joyn with me by frrvt:nt prayers, to beg ofbim whoistheonly Aurhor, uof allorhergood rhings, lolikcwilcof peace, rliat be \Vould at Uie kngrh bcftow me fame upon his Churches, ro the pr•i(e and glory of his own namt'. Letnr weigh then, ,nc1 t:J<lmin.e {uch placrs.of Scripture, wbere­inSllvation is eitl1cr promi(ed er dc11ytd, bcaufc of bdievfog,or nor b:Iieving.

I

I

Tht Dwi/1 C116/n:t cptlft.I,

~ur f:ord fays: Bt 7e fort 11fthi1, hnh1t1 h!d1 m1 V.•mls,4,J 0 hl~v1:11~ him th~t font 1M,. he fo4/ mjo11ter~AI lift• ~1J p,41 J hn J. n{)U11me mt11 Judgment, fnlt11 p11ff edfrM1 detftl1 to lift. .t\gnin Thi1 it the 'Wi/ "f him that f mt me, that ):?h~efltr /1111'1 /m1 ,,,; ]oluur, fan, 11nd h4tb hlinm/ 011 him. foal ollf1ti11#ern11/ lift, And •g.-ir., go 7e thm1gh the \'9hole wor!J preacl11'i1g the G11fpel H111114/I t hi that fo4/ lu/ieve And ke k.ipti:erd, foal bl (Aved1 he th111 h/i111t1 ""' fbt1l !11 c"ndemneJ. Wi1kh pla~s. and their Iii<~, it may be qtte!lioncd, how they ought to be underllood: For fome man wil ask, whit it is co bdievcin rhe Son of God or hisAponles: lorcyen he doubtlds bdieves, who ifperfwadcd, thauhcper· (on fpe:iking oughr co be: creJittd, as one that !pesksonly the Truth,. although he underlland not what it is he fays. Irr wbldl fen(e there is no Chrilli3n, nor one, but lo far bdiev~s th: word of God, as aoc to doubt, but whsffoever is conteim:d therein i:: crue·:· there is not, in the mean time, one·pc:rh11P'• there never wn~ who under!l~nds the t:ue fence of every p'4c:e. Much more miy that man be fatd to bd ti;:ve, who bdng perf waded ohhc Truth ot the fpeaker, doth liltewilc underfEand thu which ht (potks. Now I conceive it is out of Conrroverfit, diat every man ought co hold for Truth, w hatCoevcr t~e Son ot God hath taught. either by himfelf or by his .t\po!lles. For t&efc ,bingt caqnot I.hod togecfier, char any m.tn thould belie1r, rl11r J efu~ is the Soon of God; and no~ pcrfwade himfdf, that whir c:vcl' he .Uys is trur, and ihar he is adorned with all kinds of vatu~ But wltet~cr or no ir be likewife necdf-1'y to Sihitrion, to know whatever our Lord commmded '~ wcl itJ pcre!m, IS bl his A· potlles, 1od rightly to und'"rlhod tbe f•mc; foas to 1mbn« tlie flme, not only with a confo(etf, that isro {1y, a gcncra~bizr with.a diflin~ and particular faith; chis is tbat whicb msy be q1U!Honcd.

Now iris lltogethe.r nec:effcry; 1hJt,either wbat<oeYer things are fct down in Scripturr, arc all ni:celf1ry to be known; {o d.1u a m1nm1y OQt b: igr1orant of, or 111if.undcrlla11d aoy~fthem andcr p.:iio of damoarion ; or thsc fuch chiogs are of• ditll:mtt. nature; (o that fOfl)e of them are altogethrr neccdsry IO ~ known, aod highly to be accounted of others J howbeJt profi. t.tble co be mdcdlOOd, aml fuch u ate no ways to be flighted.

L z yet

7f

Jobn 17.

yet are they noc altogeth::r fo nece!fary ; yea rather, alt~ough there h:ippen to be fome error conceming them, the ~rfon fo erring may notwich!laridillti be faved. /.nd our Lord himftlf profdfcs, ih"t htttathu nothing, bur fi1cl1 things "1 ht had rtaivtdfrom hu f.irh,r; and look._wh1tt he had rtui?itd from his F athcr, thlft ht dtlivtrcd to bu Difciplu, and th.it thi-J imbr.Jctd it, and JiJ /,e­litvc that he \\Jas fent from his F11tlxr: and tlur,forc ht pray for thci7 fa/v.ttion, and for the falvatiim of all rbofe li~i'li(t, who fooHIJ. btlievt ihro11gh thrir preaching.. And to the Apofile!, this command was given; Go)' rliroHgh the wholt world, dtcla­ring the Go/pt! to all pi-rfo111, and1tAching rlitm to obfor1Jt \%1b11t­facwr Jh.ivc comm.inded )""; he that fhal btliwc-, andjhall bt b.ipti:Gtd,jhal be Javed: he that lb.ii not /,t!frvc, foal be condem­ntd. In which words is implyed, th3t m1lefs a man fual under­fiand and hdieve all the~ things, ht' fh1l noc be favt'd ; fo P 1t11l, when to the J1ylor,asking what he tnould do, he bad himbc/ie'llt in the Lordhj111, and fa he Jhould /,cfavctl, and hu Jamil;; isaf­terwarJ faid co have infiruckd him in the Dofuine of the Lord: So that the· mt•:ming of thofc: won:is. b./itvr ;,, the Lord ltfm Ana-tho11 /halt bt [avtd, mull be this; 1mbrace the faith and Do­&ineofChrifhnd thou lhlltbti-faved. AnJ chat this is fo frems

~"ally proved, by what the fame Apofile dfewhere writes:

ny one fh•il tc.1ch }"11 othtr\~ife then Wt have IAHght, let him curftd. For he ceacheth ocherwife, who mif-interprecs any

par:ofthatDodrint'. Onche contrary, evcnas 7'a11/,toprovc that right~fnefs was not by the Law,arnong others, ufcs this ATgUmmt: if fa 6e the inhcrit11t1cc btlonged to thcm th.tt k,{pt tbc LltW: jiwcc no mAn could *57 the fame, no /,od] cou/J /,e Ji:­wd: Uihtrefare Jinctthc promij~ muJ1 not be 'l!oid, t'hcrt mHft 11tcds /,, anolhtr rightt~ufncfl then that bJ the L11w: In the very fdf fame ma.noer we may rtafon in this place : that, forafmnch u no man can righcly underfiand all that the Lord hath commanded; and it is necdfary to falv~tion, that a man tmd1.1'fia11d all things righrJy, and-err in nothing, therefore no man full be faved : But c:cruinit is, a ver1great 1ind in1111mtrablc comp""} fhal /,c favedi it mun needs thertfore follow, that men may be faved ,though they do no! rightly underfund fome part of that which the £..ord hath <klivrted and be poffdfed with fome Error. And P"11/ wirodfeth

thitt

77

that in tbirlif,~e k._no\v things, lmr i11 part, and not /11/(J, anti 1 C,r.&J· 'JI'' profhery b11t in piirt. But what could we deftre more pbin then this? Our LQrd before his death tdlifieJ, that hr! Di.feiplu haJ imbraced all thoj e things, Which, he having received of his FA-thcr, had declarcd 1mto tbcm,and prayc fgr them: liowbeic they did not as yet lll1dedhnd, tht1t ChriPs Kingdom \i7<11 fpiritHAll. not \\>or Idly : neither did tht'j' know, that the bendirs purchafed by Chrift, did bt-long 11nto the othtr ni?ti~ns of the wor/d,u we/ M t1 the le\'l.'s. Which things nocwith!l:anding, he had. taught them, and they wc:re matters of vtry great co1lCt'rnment. It is 1mnifeft thmfore, that when our Lord. faid, his Difcipk~ had rt""Ctived fi1ch things as he had taughtthem: his meaning was, fuch of thl'lll as were of neceffi ty to falvation; not that they had wholly attained to the knowle::dg of all chat he had taught . them. Henci: it mull be concluded, that all things which Chri!l: taught, were not fo necdfary to falv:Hion, as tliac, if a man were ignoram of fome part of them, he could not be faved. And it is vr:ry wtl worth our obfervation, that, whrn as the Difciples did not as yet undctfiand that Chrifis Kingdom was fpiritual, and that thi: Gtnciles were in a fpecial manner to be lharers in the falvation purchafed. by him: he did notwith!landing di!l:ribute unto them .the rcprefcntativc fi-gures of his body and blood.

Jnafmuch th~,.cfore, as it is out of .ill qudlion, that evfl}' Truth of God is not oflike condition and rank, but th:ir fome muJt of ne• cdli~y ix known and pcrfeClly undcrllood, foine may bt without inevitable damnation unknown; doubtlds it is ncce!fary, eithc.T that we thould have fomc m;uk of difl'crtnce wootby to difiin­guilh the one from the Otll(.1" > or We mufi take It for granteJ, that tbofe points of Chrinian d.otl:rioe are only nccdTary to be !mown, conct'tnin" which there an: fpccial and parucular tdlimonksof Scripture fignifying the ncctflaty of tl1eirknowkdg. As for any general note or diffi:rence, though I ha vi: diligently <'™JU ired into ·che matter, yet have I not been.able to find one. For, 1f any man lha1 fay that all the principal ho;ads of dodrinc are to be m:k~d among the nrccOary p:::iims; his fayiug w1l be vcry t~IJ(', ycrnot a whit fa~f:u~l:ory. for I lhal prdcmly Ji:nund, which are tho(e principal points? And if any do&ioe be called into qud\ion~ I '1ul (;kfacto know whether it.bf one (lf chafe principal ones: l OW

L3 ask

S11t11n.1 Strr:ttagm11, or. ~~------~--------------------------~~~-------ask him by what note or m:irl< I 1m.y know, wheclier it be to be

reckoned among the princip:il or not: So that we are fi1l as far to feek as ever. Fotit is all one to be in doubt which arc thofe pointc; of dofufoe that o~ht or 11eceffiq1 to be Imo~. and to ifouht whicharcthechiefheadsofReJigion, both are ahk~ obfcure, fo dr.1.t the one cannotreceivclight from the other. We muft there­fore make diligent enquiry, what things they are by name which mu ft be of riecdiity known :md beleevfd.

Our Loni fays: Herein •onjifls lift ttern11l, if th?_ foal kJtow John 11. thee the onlj true qoJ, and IJim whom tliou bafl fe11t, fe/w Chrijf. locl i. And the Prophet fays, Whofoevtr jh.:J./ cJ upoMhe na"" of th­

LorJ, foal be f,n1ed. And enc Ape ftle; Thu is thflt do&lrine ef Faith Which We puhlifh 11bro.1d, th11t if thon P.111/1 hoth ronfe[.r with thy mottth, tbat '/ef us ii the Lord, aml lbflft /Jtluve With tb1 heart that God hat1J raifidhimfromtheduJ,thoujhfl/Jbo fiwd. Bnt that t'lace of 1 ohn is vcry remark:ibte: .znd ma»J t1thtr miraclu did 74111 in the prej'm<e of h# Difliplu, which are not contah1ed in this Book,_: BHt thefe are Written, that Je might btlceve thar Jef HI is thtMrjfi.u the Son ofG()d,l.l11dthat lJ1lt111i11g ye migl1t obtaht life b.J hj1 n.ime. Jn which place we may obferve; Fir!l:, That whatfoever things are written of Jefus, are written to this end, th.it mm might beleeve that Jif 111 ii the /lfefjifll f/Je Son of God: Secondly, That ;{ .-in} mat1 foal brleew, that t-hroHf} h1'm he jhflf obfllil1 fa/vation, that man lh~l not be

John u. frufir:rtcdofhis hope: So thar,when Peter hadconfdfedth.it ?iflJ.I \11111 the Chrijf 1 the Son of the living God, he w.cs ;ro11011'1ceJ. .Bltf{ed, fora[ much as thAt k._nowledg if his Wai 1111 from .M4 n, /JHt from God. So Martha, afterdut our.Lordh:id told her, th~t be w.u the Rtfflrrectio11 a11d the Lije, and that if"".) '1f~n britt• 't1t1Jin him, thonf,h ht: WeU aMd,Jtt he jho11/J five i a11a 4!1 lhd focttld livt ,and btleeve in him fooHl4 never d]e : She made anf wcr I heluve th:1t thou !11'11;, M(j/i.u the Son II/ qoJ, who Wtr't ,; come into thr'\\'or/J. And to the Thief. who f>egged of Lord. ihat he would remember him when he came into his Kingdom, he ga..ve

Luke zJ. this anfwer; Thii I promife thee, that thou /haft /le ~th moWs Jay ;n P aradift. And the Eunuch afi:~ he had confelfed, th.:tt 'Jef 11,1

Alls 8. Chrifl WAI the Son of GoJ, he was b.tpti~ed. Likewife, whm f P#f

mtn fttrr:Ji"g Jht p11l/ied mmr, 11nd e11.ik411prbrg to 6riHg hm tc fr~ CHrtJ

Tbt ])n,i/r Ca/,in~t Oft#,J.

rnrul1 rure not 1tbl~ to ({}mt 11tar for tbt prtfl, '111t Id liim bwn i11 hi& btd tbr"ugh tfu '"l)f into tht mids1 f rfor~ ?~f ;u:7~r 111 ~­V:g their fa [,rt~t f11ith,fltid unto tbc- mAn: Sor;, tbJ fw ue for­.J_iwn thu. By whicll place we may conjc:Clurc wkit wasthe faith qf diat p:tlfied perfon. For he bdeevtd (in all probability )t~ that {ame mao, whofe namewasJefus, came from Godaniw:u: in favor with God ; and therefore he hoped that !>f his means he might {CCOver his health. But thQt he:- knew all thofe th~ which the Churc;h hath for a long time iccounted as articles of Faith ncccf! Caty to~ beleeved ta Salvation, how likdy a rmm:r it is, I love it tQ ev~ man ro judg. There are Iikewife many other texrs to the very fame purpofe. For to that fame unclean woman,. that w.Jhed c:>urLords feet with her tears,it was faid:TJ.; Faith h.ah f m"'J t'h". The fame W.'lS fpoken to that other woman having die .flmcof blood1 who hoped, If foe wight t"a'h the hem "fhi4 g11T1111»1, fo11 P,011/d IY h~dltd. The fame was done ta that one Of the ten deanfol lcpcrsJ who returned clunks to Gad. .And /Qhn Ciyr, Hn-1'1J J~ fo4/ k_n.ow th,e Spirfr efGod; What1ver jjur#foA/ "mf'.fa tlu11 r~ fo1, Chrifl iuoll#, A11d that h11 u ~ m.w2 that. Spiri~ is ti/ God: 1urJ -4£4n: Whofaever foafroh/1s tha /ef mis the Stmof Gtid, Gat/ lfbieks ;,, bim lll1a ht m God. Alfa P ;t1t/ denies, Th.rt. 111'1) &A"

[4] t.b.tt' Irf 1# ;, the Lord, 6141 '1] the ho!J Spirit. And foralinuch as Ahrahll.tl1 iso.ll~ rbe F11thlref &knurs, and we are ta~flt cli1ef1y by bis examrJe, that' Rightt."eftufi (onftjls in Faith: TtUly it wilbe hbor we befioweJ to confider, what that was; \\lhieb 'Whm h1 b1/a.vt4, ir W..u wmud 11nto him fa! right'11ollfwtfir. He. w:is prQmifed that hcdhoulJ be the Father of many Nacions;lae was promi(ed th:\t happinefs thouJJ betide to all th~ Nations of the world by his ~d. Finally ,he had the Land of C 11naan promifed to him, and very great prof~ity: But elf thofe points Of Religion, which it i~ judged r:vr:ry body is bound to ki1ow l~ pain of damn:1tion, we rcad110t a word. Y C3, and the myfiay of Salvation it fdf by his f c:cd is very clofely and obfcurdy prom if ed. And, uuly thefe arc the only points which I find in the .Scriptures, rcconkd as nccelfary to be btleevoo fur tllc attainment Of Salvation. Let us now confidet\ who dey be, unto whom in Scripmn- S:dvaticn is de.nyed in ref pet\ of unbtfa£

Umuthe.Apofik.\inwas. faidingcnaal rttnis; Gti l' 1hNugh ihc.

79

g0

Sat Ant Strlltage1SJ1, or,

,..,..,.--- tht \\>hofe (llrth1 puh/ifoing tbt qof}e/ to trlf perfon1. ht thllt foAl /,1/1t11e 11na be baptiz:.ea,foal he filvea; h11t he that foal not be­leew fbal be condtmntd. Which words,, as is manifeft by whac we f ~ merly faid, are not fo to be underfiood, as if he had faid : He chat £lul not rightly uncferlland wliaccver you that teaCh, but thal in {ome point mif-intetpret your words, lhal be condemned: but by the word [Gofpel] vJe mull und~-rfiand, that fame blt1Ted mdfage of redl'.lnption by t~e name of Chrifi. He that thal be­let:Ye, th:tt hy che name of Chrill: he lhal be fawd, he that be Caved; he chat Dial not fo btli:eve J.h:U be condemned. Jn the fame nun-

Oal 1

_ ner are chofe words of Paul to be expounded, if""} foal ttn,·h 1"" Jiffirmt from what 1011 have lr:arnul, /,t him 6e .uc11rfla ~ if he thould have faid : lf any 1hll te:ich you, that you muft flht:iin Calva~ion by any ocher w:iy, then-by faith in the name of Chrifi, lee him bC accurfed. Howbeit., whofoc;ver thal teach anr thing otherwife then the AJ.X>fil~-s taught, :ilthough it be none of the principll heads of Relig1on,yet is he fo far forth to be accurfed, in as tnach as all falle dotlrlne comes from none but the Devil, the father of lyes. Bue it is not preftntly to be concluded that fuch a perfon is quite out of che way of Sal vatioo; for our Lord rebuking p tttr him(elf becaufe he dthorted him from fuffer~ death, calls

Iohn 6. hiin Satan • . More p:trticularly, our Lord fays, Vnltjs ]"" fo11/ lmh e.lt the fldh11nddrink._the 6/110J if the Son of man, Jt ft111/ not ob­t"in life. Which imports as much as if he had faid, Unkfs ye lha1 b~lccve that I am the Son of God, and that I am fem from God my Father, and that you lhal obtain Salvation by my Name, you thal not obtain life-. And again, Vnlefs Je foal 6e/eeve thRt I Rtn he.

:i. lohn J., )' follldytiu JOllr fins. And Jt1h11 fays, w~ i4 ii !Jar, bHt he thRt 1 lohn 4. denies Jcfiu 111 lit the Sf>rl: Ami, herebyfh.tl 7ou kpow the Spirit

of qo ; ·wh11ttVtr J}irit tonfi ffeth that lejm Chrift is come in the Pefh, u of G'ot/; BHt ,,hatevtr [piritjb.al dtn.J tbar Itfm Chri.ft is

GI Ct11minthejfe}1.,1hefamei1 nflt of God. P1111/adds; 1''7ou be ... f. :r. h ift ,/; d ')_ circ11mci.Jtd,C ri fh.ilprort)OH nothing. An alitdeaftcr, Te-

h.ive 110 p11rr in Chrifi, who lace 70Nr righttoufoefs in the LA'll' Je ue f4Utn frqm Grace. And Peter ,there i1110otheY'1111me 11mo11i

Alt, 4· mm 1111dtr he4ven, '1y which Wt can/,, faVtd. By which teftimo-nies of Scripture we are taaght. that fuch places as witndS that ht which bcleeves that Jefus Chrill: is the Son t;>f God OW be fav~

m:

The Devi/1 Caftinet cpmeJ. Sr

are not fo to be underfiood, as tfult if a man {hal fo belecve th2c Jefus Chrifr is the Son of God, as he beleevcs that J1tliH1 C4ar was the full: who brought the Rwtan Commonwealth into bOn­dage, and made himfclf Emperor of Rome, or any other matter wherein himfdf is not concemed, that he lhal be faved: but that he ttnly beleeves that J lf us is the Son of God, who bdeeves it as a thing that concerns himfdf; that is to fay, who beleeves that he whom we call J efus, is the Son of God, his J efus and his Chrift• that is,his Savior and his King, in whom alone he placrs all the ~ of his Salvation: Unl.efs we Lhal admit of this interpretation nei-ther Pauls nor Peters wordswilhang together. ,

Thefe very few {>Oines are all that we can find exprdfed in Scripture,as being necdfary for every man to believe, to the end he may be faved: vP:. That ht Mk.zsowlcdg the one onlJ tr11eGcd,.intl him 17hom be harhfant, Iefm Chrift bu Son, bti;1g made mant 11nd th1tt he belirve th11t GoJ h1tth raifad him from t7'e tlrad, anti that '71 his name he jhtll obtain falvation, and that he pla" not his rightecufnefs in the Work! of the L.nv : But that he be verily per( waded, that there is no.other name under heaven, whereby wt canbefaved. ·No,vktus make enquiry, whatotherthingtherc is, that being inferred fiom thefe, may be in like manner neceffary to be known. And. forafmuch as the Scriptures teach, tint ev~ man is liable to the fevere judgment of God, as being, bv reafon of the fall of.Adam, born inf m, 3lld of Cuch a natural confumtion, that.be continually offulds Godi and confequentlygw1cyof et~ nal punilhment; and fince they further teach, thatthis world at length coming to an end, all peef ons lhal be raifed atthe laft day : tbt juft unto tttrn.il h.ippimfs, the 1mj11ft and Wicl:.!d Nnto 1ternal tortJUnts : No man can underiland whu it is to be faved, neither confequemly what itis he Lhould believe, unlefs he have fome tollerable knowledg, both of his own condition, of the Law of God, aod of Gods purpofe to judg the quick and the dead. For the Apofile declares, that from the Law f pring1 the J:..n0'1J'/etlg of Sin and be fho11/d noJ have k.no\\in Si» bNt b1 the LAW, BUrit fo~ws not, from what we have hid down, th:it fuch a degree~ knowkdg, either of the ~wofGod, orof~ans r:ttural co~da­tion is neceifary : as that, if any man fual err m the mterpretmon offo'zne Commandment of GOd, or in jcdging of the nuureot

M man,

S1111tr.1 Strlflag,r:;r,or,

m:n, t',nd die abilities thereof, fo:: cannot be fa~d. Thus much on· ly follows, that a mm ought to believe, that he is ltib le tc eternal <011demmtion, and to trri!l: he is fired therefrom, byChrifi, ;nd by bis benefits ordained unto eternal bldfufaefs. .ti.gain, feeing p,n1/ &.ys,that they have no tide tu Chrift, who pbce their righte­flufuefs in the Law, in the Law, I fay cf God; What lhal we fiy of them woopbce their righteonfnefs in the Lnws, mmda.tes and inventions of men They may doubtlds mnch rather be fa id to have 6: lkn from the righteoufnefs nnd benefits of Chrift. SemblabIJr, fulCe the Scriptures teach, that by the mmc of Clnifi alone, we mun hope for ful vation : it follows. that he th:ic lhal ho po for fal ~ varion by the name of the bldfed Virgin, or 'P(Ur >or P af.lf, or a­ny Saint whatfoever, hath nolbarein Oirifi. Likewifc, icbcing n thi~ necdfarily to be believed to falvation, that 01rin was rai­fed from the dead : and it cannot be underfiood, tmt1my is raifrd to life tlut was notfirfr dead;it follows,that it ought ofnecdfityto be believed that he dyed. Ina word, for~fmuchas our Lord hath comtnanded, that all be taught the Gofpel and baptized in th: came of the Father, Son and holy S~rit whore work this Faith is; inafmuch as he opens our hearts. ruld reveals unto w this.goodnclS of God towards us ; both this command ought to be known, and that it .is the holy .5pfrir: by whom we: bd.in·e, and by whom God dwels in tJs: and whom, we ought by jnc:dfant prayers to b:gg of God, chit he would hefrow him upon US• l confefs ingcniou(Jy, I cannot find any other points, that I can from Scripture dcmon­/l:rare, and prove to be of necdfary knowledg to the afutinment offalvation. lfany man cm lh~w any mo~, there-is nothing that I would fooner with, thm to underfund what ever other poincs there are, over and. above what w.e hive laid d~ :md to heare thofe T exes by whofe. authority we are obliged to acknow­kdg them for matters that ought of necefficy to be known. Now form to reckon up parcia.tlarly all fuch points~ we judg not ne­celfary to be known, co the end a man may be faved: thereisno necefficy, neither were it convenient, and it wooldbe an endtelS work. A right line is the meafure both of right and crookfd. °'?ly to the~ tb.lt ic;mai' be~ better- underfrood, when any pomtscomesmto qudbon, how1c maybe manifefi, tobeeitbtr of necdlity tr> be kriown CJ rnot cf otedfi ty, we wi\ examine and

coupfo

The Dn1i/J Ca'1inet~tmrtl.. BJ

couple ofDofuines-, to the end, that as we lhal tty there, all other nnybenyed.

Sabellilu (as Pigili1u Martyr Bilbo~ of Trent rdates) did ro :tckn~wledg the Father ,Son, and holy Sprric, as that he would not have Jt to be undedbod, that the Father w:is one perfon the Son another. But he faid, that he who was the Father filled the womb oftheVirgin, andinthat manwhom he :dfumed, is termedthe Son: when as nottwo perfons, but one Father is underfiood by both termes. And he that thus underfiands the matter worlhips but one God. Some man m:iy therefore enquire, whether or no this point be of fuch concemmrnt~ as thatit is neccfi'ai:y for him that would be Caved, notto err therein: thatit rofay, whether Sllbellim, hol<ling fuch an Error could be favcd: or Whether .he ought abfolutely to be reckoned for an H,rttick_, as hitherto he hath bin cv~ acct>Unted. We have already proved> dtat k is ne-­cdfary, that men lhould believe that Jefus Cbriff is the Sor. of God. But to believe, that he is the Son of God ,is no to pronounce tliefe words, nor yet in thought to give unto ChriR the tide of Son of God : but rather by a fincere fuith, to attribttce untcr him that which thefe words: fignitil!. No\V the word Son, lignificsnot anyfuch thing : I fay; the notion of dut word is not fuch, as tflu :my ~on m~ be unJerfiood co be his owrrSon ; neither can the term [Father j be fo underflocd,.astbac any one lhould be his own Father; but he is called a Son, who hath for Father, not himfelf', buc fome other perfon ; and he :i father who hath fur Son, not himfelfbut fome other. Jloralinuch then as S.ibe/11111. did con.­found the Father and the Son, and denied thatthey were two dl­ftina perfons; itisveryplain, thathedid not believe thatJefas was the Son of God, which it was altogethel' necdl'ary ~him m believe. By which example we are t:uidtt,, that concerning f~ poi11ts3S are pro~ltn&d unto U<; by _God, as necdfary to be~­ved; we ought diligently to examme what the wordS' fignifie, le.ill maining only a certain vain lh:iclow of words, we come to deny the things themfelves by thofe words intimated; let us~ bour ro l\ndc:rfiand the. \~ords, th~t we ~ay fincerely embrace the things thcmfdves. Having tx'lmmed dris Tt'11cr, let us confider another p0int,which,,asthefetima t;o,is pcrh3pS',no lei's worthy c£ our krowledg.

There hath been ::t long and veryTragical controyeme abO?t the M :t sntct·

Sar1111s Strtttagtmr, or,

interpretarion of thofe words, T11~1rh;s.is my Bod)'. Let usconn­der therefore whether this be a matter of fuch co11feqaence, WAt therefore 1111:n lhottld rend themfdves one from another, vex, dif.. ,grace and account one another as memics. Howbcit, it is not ne­cdfary that I lhould in this place difcovermy felf of what fide I :un: only I lhat Co far l'rofefs my fdf to be of both pms, in;tfmuch as 1 make: no quefiion,but that both bdong to the true Church of God. Now I fual deal with each fide by it fdf apm, and though I may grant th:it both parties do otherwife fay right, and truly interpret the words of Chrift : yet I 01al fuew; that neither p:irty ought to confonn the other, or account it guilty of anHerci"ie.? Come on then, to begin with you, who admit of no Tropt in our Lords words, but judg, tfu.7 ought to be underfiood according co dieir plain natural meaning : you do not only fay, that fuch a$ account our Lords, words tropical, do mi(-intcrpret the fam~ : . but you feetn to judg of them, as of perfons, the moft erronious. in point ofRdigion thatcanbe: you think you cannot find wordsbadc­nough, to exprefs your hatred agairlft them according to their de­ferts. Putthe C1fe, that with this theirfogreat Error, they ma)' notwithftanding obtain Salvation, :md belong to the. Church of God? How can they ( wil you fay) who account the Son of God him!elf, either to be a lyar,or a vain fpeaker, f oolilhly uttering con­traditlions, and fuch thingusare quite contrary toall fenfeand reafon ? Alas, miferablc men that we arei how far doth hatred, fpringing from our dilferences, tranfport us? If men queilion the interprecation of fome words, mull: they needs make Chrift a lyar? Which of thofe men, whom you account Adverfaries in this point, did ever deny,thar either in thefe or any other words Chrifi fuould be believed? Did fuch a conceit ever enter into any of their minds, as once to Culf>etl: fuch a thing ? C.Ould they fear that he lbould be alyar, for whofe name they~ would fuffec the mon greivous tor­ments which Tyrants could inflitl? Away with fuch a peevilh and :ilcogether unjufr interpre0ttion : the C.Ontroverfie is concer­ning the meaning,noc the truth of the words, then which they wil­l ingly confelS .nothing is more cme. Bue (you wil fay) the words are fo dear,fo plain and manifctl. that it is impoffible for a man not ·to underll:and their meaning. To you that undc:rlland them they :.re pfain and dear1 to him that otherwif e underfiands them, they

are

The Drvilr Ca/Jinet optneJ. Ss

:1re not fo clru, or if they be, it is in th:it fenfein which he t.akes them: Wher~fore of neceffity thus much mufi be granted : that the difference 1S only about the m~ning, and not about the Truth of the words. Thon ~ei:efore that fayclt, tb'.1t fuch as deny the corporal prefence of Chdft m the Lords Supf>Cr, are Hereticks :tnd cannot be faved: by what Tdl:imonies of Scripture canll:'thou prove what thou fay~fi? Our Lord ~imfdf promifrs eternal life to all that call upon hlS name, who believe that he is the S01me of God, who place the hope of their falvation in him alone, not in the works of the Law or any other thing. This faith, this hope tho~con~ntly profefs whom thou .callefi Hercticks: by wha~ TefhmomesofCodsWord art thou mducedbythyjudgmentto deny them _falvation? Produce one word out of the holy Scrip.. tures, which fays, that fuch perfons thal not enjoy eternal life. Thou may{\: not pronounce fo from thine own head : dofr thou think, haply ,that it is impoffible for that man to call upon the name of the Lord, and to put all his confidence in him, who cannot un­derll:and, nor confequendy believe, that his body really prefent. is dillnbuted in the Sacrament? What Chould hinder him? But if thQu wilt contend, that he that believes not the latter, tannot be­lieve the former: I wouH very fain hear, l1ow thou can!l prove what thoufayen. Butincare, that faith unto which our Lord doth promif e falvatioo, may fiaod without the conf dfwn of his bodies prefence in the Sacrament; and yet thou ceafdl. not to oo­count perfons fo believing. to be no members of the true Church of God : confider with thy [elf again and again, if thou doll: not really pollute thy fel r with that fame crime of making Chrifi a lyar, which thou art accufiomed falfly to charge upon others.

I come now to thofe who fay the words are tropical, who,bc:­caufe it is affianed that the body of Chrill: is prefent in the bread, at the fame time in very many places, do gather. many ~cry great abfurdittcs; but efpec1ally this, ~hat fuch a po~t1on. denies the ':111-manicy of Chrifi, . W~erefore, mafmuch as ~s pomt concenung the Son of God, his bemg made ~n, and r:ufcd fro111 the d~-a<f, is neceffarily to be known and believed: they deny that Cuch as af .. firm fuch a prefenet! of Chrifis bod}' can be faved, 1.111kfs they fhal r~t. Such abfurditic:sas they ga~r fro~the affu;nat1onot Chrifts body ( wbether they err or not m fo dom,g)cxpmwce.dot~

M 3 IIWll·

>Ii

Sat.::1r S1n:t..:gtmr,or,

snmifefr, tbt t1;qr can by ·no meem be induced, fa.it co think; th!:t·they reclly follow from th: faid pclition. Let us grant th~ fore , that fuch abfurdities do :ill o( them undoUbteclly follow the ford"aid prefence. But f~mg a~ this, mufr tho/ therefore dut hold the real pref ence needs be Alum from Clmll? They muft needs, (fayfithou) furthitta:>odition which they attnboteto the liody of Chr.i&, that it cm be in many places at one and the fame time, overthrows the humanity ofChrill:: fo that he which fays, Chrifls body may be in divers. places at the fa~e tim~. doth u good as tay, that Chri!b. body lS no body : and if Chrifi hath not atrue body, he is not true man, and ifhebenotnow truem:m, ei­ther he was never made man, or if he werel he arofe not from cite dead : both which Dottrin~, we lmore lhewed are necdfarily to be be~. Wherefore,!ince no man can believe oontradid:O!'le$, they 11ot believing tht" Hurnmicy-and Ref urred:ion, beingnecefi'a­ty points, cmnot be faved. Thofe men truly, prefs the macrcr ve­hemently; howbeir, let us make ttyal, if Wt: cannot makdup .. pear, that ho~ of Salvation may fund with f uch gro!S Errors. Whereas therefore they fay, tint it isimP?ffible:formen tobtlicve things thatamtradid: one the other, that is then true (arwe iliewcd before) when they ftethe contradiction bttwttn thc.rn. For I confeb, rhau man annot bdievt', both thlt Chrill ham a tme humane body, and that he hath nor. Howbeit, fuch things asarc-tmlyoppofite one to the other, may notwith!bnding feem unto many men, void of any fuch oppo!itioo. And in cafc they are not difcemed to be contl'3di8:ory, the one to the other, nothing Jets-, but that men may believe them ro be both trae; fo that though ii: be granted, that the(c Tenets oppofe one die other, and CJnnot franc together, char thercdhould be a true body, which notwithflanding may be in divers phet'B, at one and thefarne in. fiam,yet may theyfeem not to be oppolite;(otbat men m:tybelicve-, that our Lord huh a true-humane body,and yet that the fame body maybe irrdi-rersphces ar one & thefamr time.Forafinuch thercfure ::?S they believe, and _that mofi llrongly, tf12t Chrifi is true m:tn, the Son of God, and mfrd from rhe dead, and nil other thlngs which the 5C.Tipture holds forth as necdfary to be believed ; what reafon lwhhott to deny that they may be favtxt, even in this their Error? It i3 dear therefore, that as wcl thofe which ho k\ Cdfb body to

be

f;c in the S:tcr:imental bread, ~ thofe which deny the (ame .a} .. thoug~ it m.uO: ~s be, that one fide err, yet are they both (if o­thc:rw1Ce confcionable oofervers of our Lords commmds) in the way of Sdvation. In which ttgard, they tte bound to love .and reverenceooeanother,as brethren,the fervants ofGod,andmembc:n cl"Chrifr. If they lh:tlmut111ll~· vexone:motherwithrevilings, re­proaches & curlings:if they {hal go on to exercife enmity oneagainft another, they llnl not efcape the jufr judgment of God. Whmfure. I pray and beCeech both parties by Chrill: Jefus: that laying alide all hatred and rafh judgments, they would firive to go beyond one another in offioes of I..Ove. uc us abandon bad language, fcof&,. contempt; fo wil it certainly full ou~ that fuch as err, ilia! acthc length be brought to acknowledg the Truth . If we 1ha1 but once be united in hearcaod afifelion, the .Lordwilootdrnymmyfa .. vouror fuccefa; neither wil he ever fulfer, that fuch,::1Soutaftcue love endeavour to draw their bretbettn out of Ernir, fhal reap no fruit of their hbour.

Now look how we haYe difcuil"ed thcfe two points, tJP:.. the Errwof SiibeRi1er, and the Controvc:rfie about the corporalp* ptefence in die ~cramentnl bread ; le wil be Clfre for any mm in IJ"kc manner, to judg of what ever otlx!r pofoufual come futo Con­ttoverlie. fer oonceminswhat ever Error lhilbequdli~ w.e mun enquire, whether or no, the pcrfoo fo erri~ may not be· l~eallfochthi~ 11S to the btlil!f whereof Salvauon isproml­ftd; that in <.Rfehe m3}', we may pafwadeour felvcs, that he cm not in a point m:cdfary to be kriown unto falvation : bot if nor. that he errs in a n::cdfary Do&ine. Howbeit, whofoever would condemn .my man for any Error, ought to confider agnin and a­gain, what affurance he hatb,dw: fuch an Emir canr.odl:and with fidvation. Do b:I.t oonfidet, when as our lord .f3ys, ccme unto me itllje thdt l.cbnr 1.11hre hta.vJ laden, a»rl I Wil gfye 1011 eefu Sbalany man be fo fool-hardy ;\$to dare to pul ba1:k him thatis coming,. '-tld of his own h01d to fay to him: Oh! do you Jim,. it wil be in vain foryou to go unto Chrift, who do notbdicvc thls or toot pcyint? Who 11rt thou thlt wilt hinder another ~ fervant from comin~ar his Mafias ctll? With what confidmce takeft thou \lponthee, todivi:neat thewilofGod,rotbeing vtr'f dearly manifeftt'd unto thee i> Murtyw1 atcordingio)'llutfari..

Cf~

Sat~ns Stratagt'rnt, or, ------.....

cy fet bounds to the goodnefs, mercy and kindnefs of God ? H~ u;to whom it belongs to give lifo, calls all unto him; and wilt thou, by I know not what e_xcepttons.o~ thine own deviling, limi: thofe graces, which he prom1f eth,butl.1m1ts no~ ? What dofi thou, in fo doing ? Doubtlefs, as much as m thee Ires; thou robbdl a man of hi~ life, not of this life which is rather a death then life-, buc of eternal life, and the Kingdom ofHeaven,adjudging him to eter­nal tonnents; neither is it to one alone, thou art fo injurious, but to thoufarrds haply. Thou maimdl Chrill: info many members, thou reoddl the Church il'ltO Se&, and pave!l a way to infinite mifchiefS. And if our Lord fo f everely menace Cuch as offi'tld the leafr • what thinkdl:thou lhal become of them, who by their rafh judglng hav~ .drove men to make Seds, ~ithouc any necetf~ry caufe fo ceqwrmg? Wo unto them: And if fo be the way which we have fet down, tD difl:inguilh between points neceffary to be believed and not nece!fary, fc~m not to be fufficienc ; do thou, if thou can!\-, pro.iuce a better, one rr.ore fore, firm and conllanr. If thou wondereft, that among Cuch points, which we h:ive reckoned up as neceffiiry to be known , thou doll: not find certain other points ofRellgion, very higlily accounted of; Read over diligently Che whole Old and New Tdlameot, and fearch throughly by what Texts thou canft prove, that thofc: points are fo necetfary to be known: that he dut underlbnds them not, c::mnoc be Caved. Confider what lmowledg the People of Ifrael could have of r!1em from the Old Tdlament, who wa:e notwithfianding tc be Caved, by the famt? &iththat we are. C.OOtider again, what the thief couldknow,when it was faid to him, thi.r d4J foaltthoH 6ewith me in Par.ulifa: Or the£111111eh when Philipb:iptizedhim: Or that woman to whom, when the kid walhed our Lords reet,it was faid, thJ faith "'1th flnmJ thee. Or lbe that Wll$ walled away by tbe liloody iflue : or the Pa\tied man, with many others, whore fins were forgiven them meerly upon their confeffing the name of the Lord. It is alfo obfervable, wlat the reafon lliould be.\ that whereas rr.cfe poinrs whidt we have fer down as nccdfary, are {o Frequently repeated in Scripture, and required of neceffi ty to be JmOwn; thofepoints wltichfome meaCohighly accountof, 2re not in like manner required. lf thofe bookS had bin wxitten by r:he wit of man, which wr: aocounr (u indctd they are} facrcd,

we

Tht Drvi/1 Cn'1i1frt "fflml.

we lhould fay that hondl: Homer haJ took a 113p and forgot hial. fdf: But rhey are inditteJ by the Holy Spirit. This therefore is not come to plfle by ch:mce, but by the Cure counfdlof God: who, h:id he intended th:tt thofe poinrs fi1ould h:we been oflike efiima­tion, he would at kaf\: in fome one place, plainly h:ivc lignified his mind. Which lince he hath not done, wlur is man th:it he lhould be able to conjeet:ure Gods mind ? Thefe things ought not to be mc:ifured by our wit or judgment, but by the wifdom of God re .. vealed unto us from heaven: it alone mun be regarded, wh:it C\frf rcafon may difute.

But if fo be any one 01111 erre in a point that ought necelfarily to be known, and c:innot be reduced to a right jud~mmr, no mm ought to queHion but th:it fuch a perfon may be juttly condemned and caf\: ou: of the focit:cy of the godly. And that not only, if being ~dmomlhcd, he 01all go on to frduce others, but alfo though he v,dl be fiknt: for wlm pmicipation on the Church of God h:ive with him umo whom eternal life is not promifed?But if the poinr, :ibout which fome nun ems, be not in the number of thofe that mufi needs be known; in this cafe,I conceive we muft nfe a dillio­B:ion. For if he th:it thinks amilfe, and cannot be reduced, jlull likewife endevour to feduce others, having been often admonithed to delifi; I fee no reafon but th'.tt he m:iy and ought to be caft out of the Congregation :For fuch an one exceedingly offt.i1ds the bre­thren: and though the 1mtttT be not of the greattft weight, it fol­lowcs not, that the errour is not pemicious; for look how one point of Imo wlc:dge fprings from another, even fo do errours arife of errours; and what is there:, wherein the glory of God is co.,_. ccrned, th:tt ought not to be of great moment? But if fo be he fe­duce not oth1:rs, fo long :is he holds thofe.poims th:lt are neutral')' to Calvation, he may be }'l"t m the number of brethren : Wh~ if they fllll cut him olf ?They lhall(a.~ much as in them lyes) cue a li­ving memb1:r from the body of Chrifl:, which were vcry unjuft, neither is cht:re any precept of God commanding foc!l a thing. And fo much of a ju!l and unju!l: judgmmt: Now let uscon!idcr, for ourordl"fly and jutl pro~c:ding thc:rc:to,w!1at weougbt to do, and what to avoid.

forthe mmer of tenets : if fome vtty p:'.'rnicim1s c:rrours :irife> there is not-bing hinders, bnt that we 1my forthwith make ~'ad

N aga111G:

9" Sat.ins Str.t1.-rgn111, er,

, again!l: it, and teach the people what a dot}rine it is, that they m3)' t:tke heed of it. Iht the mm is notto be call: out, untill fuch time :ts according to the rnle of the Gofpdl, all courfes have been tried to' recl:iime him ; and. if we are forced to proceed to an ejeelion, we mull be C1refull that nothing be done, whereby any hinderance m1y arife to the Church. Now it is very clear, that by how much the greater ill-will any man !hill bear towards the Church, by fo much the more may the Church look to be moldl:ed by him, that he will more dcfp~rately and eagerly plot agamfl: her, privily fedu­cing al he can,and by calumnies endevouring to rendtT the Church hateful!, and the like. Now by how much the more tharply any mm is dealt with, by Co much the more will he be moved againfl: the Church. In conllJeration whereof, my judgment is, that the Heretiqut lh1ll i11 fo~h fort be condcmnc:d, a.c; thlt the caufe of his condemnation being limply figoified, no kind ofreproach be ufed, and that this be done wach intinution rather of gritf, then of any: anger or hatred : in fuch manner as the judgment may be foll of gravity, bm void ofall paffion :md lhlrpnelfr. But we have before fpoken, when we handled chc duty of a private nun,that which is fu.:able to the prd<.m occdion,& have Jh~wed how alwayes more hurt rhc:n good comes by lll:up language. In a word, we mufi take heed ldl rhofe men arrogate Uilto themfdves to julge either of the do~rfoe, or of the man, lU1to whom it does not appertain. for> doubtldfr it bdongs not co any private p::rfon, nor yet to rwo or three, bnt to the whole Church. Ltt two or three Prophets fpeak (fayes the .Apofllt') and /rt thr rrfl j11dgr.

And this is the courre the Church ought to take for the relining the growth of errours : We are now to f~eak of the M1gifiratLS duty. An argument (af there be any) full.of comroverfie,intricace :ind of very great concemmcnt. Such as cannot away with the doClrine reCt'ived, be their judgment better, or be it worfe, find thetnfdvfj exceedingly gcieved chat they m1y not be fuJfrred for to fpeak their minds.On the other fide, thofe whofe dofuine both the Magillrates and people approve,and alfo efieem of their autho .. ricy; f mcc they cannot witl1out great grief, nor many times with­ouc fome diminilhment of their reputation, heare controverfies dai!f raifed; unto fuch the ure of the fword cannot but feem very nccdfoy to reprdlC fuch 113 will not reft content wich toodofuine

generally

------------~~~~~~--~~~~~--~----~---. Thi Dcvi/1 Cflhiffct ~prntJ.

genera tr received ; and it is common!)'. feen that as any thing is fubferv1ent uuto the imerdl of any perfons, fuch perfons are fooa perfwaded, that that thin; is jufily put in pra8-ife, Whercfure, tince th:it a mans own commodity comming into confideracion, pem1its him nor to judge fo iufily as is fir, our thoughts mufi by all means poffible be withdrawn from fuch confidemions;and if this be hard to be done, the next hereunto is, that in thought at I~ every one change his own condition, and make himfelf of the o­ther part, and fo fee himfrlf co confider both what may be moll convenient co be done, and what is mofi agreeable to the l:\w of God. If therefore liberty or colleration fecm like to be convenient for thee: imagine chy fclf co be in his condition who allowes c:f the dofuine received, and would ha\'e it preferved, and that there are certain men who daily vex thee, men of no judgment, of no fpirit, void of lbame,ma king a perp~tu:tl noife ,:mJ excefiivdy crou­blefome; Taylors, Filher-mcn, Butchers, Cookes, filly women, confidently argue about the chief he:tds of Rdigion, m~ddle with every thing, call all into qudlion, deceive the fonple, breed innu­merable fcandals. Doubtkfi"e if thou ihalt (as we havefaid) ima­gine thy fdf co be in foch a condition; a thoufand to one,but thou wile conceive that ic is abfolutdy necelfary to bridle fo great Ji .. centioufneffe. But if thou lh:ilc afterwards Can chine eye upon fuch places of Scripture as are commonly be1iev€d to arme the Magi­Ltrate again!l corruprers of religion, haply thou wilt much more be endined fo to think & to judge that fuch a courfe wil be vcry pro­fitable. He which conceives the dofuine commonly received to be true :md lincere, and judges that it were wifdy done for~ prefervacion thereof, to put hc:reticks to d1.'3th: let him think with himftlf, that it may norwithfianding come to palfe, that by litde and littk, while the p:1fiours flnmber, the dofuine may be cor­rupted, and the Church degencrate &om her ancient pieo/• . For ~ foon as the Church obtains fome lborc pe:ice and tranqwllicy, dj.. fcipline is llackem:d by little and fade, piety growes cold, and a wonderfull forgetfulnefs of God and his Law cretps into the minds of men : which ingratitude 6nce God cannot lee go unpu­nilhed, be withdrawc:s his Spirit, anJ gives freer fcope untofeda­cers, by whofe craft and fobrilry ic comes to p:ilfe, chat, though the fume do&lnc f ecm to romin, yet it is by degrees ch:inged and

N ~ conupc:eil ;

S1ttan1 Strat.1gm11, er, -------------------------~

corrupted; now, whereit is grown inro an ufe to JeciJe contro­verfk'S in Rdigio:l by the f word, wlmfoever doelrine in time to com:: 111111 be commo:1ly rccdved, whofoever flull oppofe that dotlrine, be it right or wr~nJ, he llull be accounted :,u1 hcretick; and wlm ever texts of Scnpmre or arguments he Gllll alle:ige for himrdF, the h1ngm1n mufl: be the only llllll that fh1ll :mfwer al.I. Ami fo it will come to p1f1~, that look wh:it formtrly was a jull feverity, will be turned into a monfl:rous and horrible crudty .Ima­gine thy (df therefore to h:tvc fallen into thofo times, wherein it is uolawfol,for foch as think aright,to oppofe fuch erro~s ns are com­monly received , and if they l111ll d1re fo much as to mutter in the lea!l: degree, the fword, the gallowcs, the fa0 got !11:111 be at t~ir heels : No pl:tce is allowed to pkad their cauk; and it iliall come imo thy 111111d, that fuch great tyranny had. ia; originall from the puniilimg of fuch :is were here:ticks indeed ; verily thou wouldft rather wiili that no heretick hld ever been punifbed,then chat fuch tyranny thou!J come into ufe. It is llkewi(e to be confi{ered,how little oft-times the fuccdle of putting hercticks to d.:ath~ ant\vers the expedation of fitch as pr:itlile it. For when a mm undc.:rll:.mds that he cannot foftly pubt:t11 his opinion, he will not difcover the fame at all times, in all places, or to every one he meets with : but he will fir!l trv how they are affoCl:ed,hc will by litck:in.t li:tle in­finuate himfdf, and if he 6nJ himfdf miibken in the parcy, he will 1112ke tri:!ll elfe-wherc. But if he fees, trot care is given to what he fa yes, he wil m 1ke his progrt:f1i: by degrees, until he be wl;olly pof.. fdfrd of the parties mind; and thus wil he praC1:1fo with a feoond> and a third;and filch as !11al he make companions of his error,thofo commonly he will make his p:irtners in fpnading the fam;; .iliro:id. corrupting othcrs;md propag 1:ing the ft:cl;fo that before the Ma­gillrate iliall come to hear that one is (educed, fometimes a great part of the people is mif-.kd, anJ the wound become 3lmofl: incu­rable. AmHince thef~ things arc done privately, not fo much as thofe that are over the Crhurch c:m ufe the wnedits proper to them, vi:i:.. the power of the Word : for though th~y he:ir fome rnmours,yec on they not difl:inCl:ly underfi:md what is done·what Arts the feducr.rs ufe, with what arguments they prtlfe th~ir te­nets, no man'can relate.For,fuch as e:m, neither will nor dare; they r.hat would~ know them J1or> and for the moil: part relate only

their

The Devi/J Cahinrt op~nd.

their own fu(picions or ficl:ions : and fnppofe che P.tfl:ors have fome grounds to pro1:1:ed up"n; forafimu:h as th,ey are t.'Xteeding­ly hated by t.hofe wh~m they l11oul.d 1he~I! an~i lookt upon :is ty .. rams. all their hbour as loll:, er peCt31ly 1t (as is commonly ften) lharp langu'.lge and rl:proachcs flull be added. Morcov<r when pafiors flull place thdr hope of p•fc.:reving their dorlrin~ .'and re­fi{ljng J:K'rtciqu's h_y the fword, a~d Ou!\ nor fc.e~ny great need ()flearmng to th:u 10tenr, chey add1tl: themfllVt'S to idkndfl' and fo by degrees a ~ener:ill ignorance (~11.owcth:fo that Satan ~y af­terwards eaf:ly obtrude any fuperfbt1ons and errours. Nci1hcr is it lightly to be palfcd over? that fora~much as it is commonly the lot of godly perfonstofuffcr perfecmions, r~.proachts and al}lj(li .. ons for religions fake, hereby,as by a mofi manifrfl tokttl,. efpcci• ally if with a couragious and cheerful! mind they unde:rgo them, and their converfation be unblamedb!e,they do exceedingly jullifie t~eir canfe with Cimple people; whiles on the contrary part, thofe from whom they fuffer fuch things, can hardly avoid the hnpuca­tio!l of great injufi:ice and tyrwnicall cruder. fly which means ic com~s to palfe, that many an: daily exafpcratl'd, confinned in er-1m1r, and rendred whclly incurabk.For we h:ive too m:my exam­ples bl.'.fore our eyl"s, which if any man tball dlli~emly weigh, veri~ ly he will find foul! caufe much to dtfire the ute of the fwonl.fcc che extirpation of hert[J.CS. Jn a word, that thy judgme:nt may he pnrc and lincm·, thou mufl: bring thy folf m Cuch a p.1.~e, as not to 1Mire it ma~· be: fo,rathtr chm fo:but this ~1 Jllt', \Vhich way foevt'r tht• m:itttr tall, which Cidc" focvtr prtv·Ai\e, that focb tmets may be f'/bbli!hed, as are :;igrc:eabk with Gods Word, and maki: for hi~·

-glo~~rtain it is,that ftduc::rs were hr the cld Llw pun\sll::'l.i with clcath, md in cafe :my City !hould be drawn from the nght wor• thip of God to worfhip idols, the:: Law commandt'J that that City iliould be ddlroycd and bllmt up, m:ver to be built again. B1.1t fome fuppofc: that L:iw was of force onlyumill Chr:ifl:, and that it ollght not to take place under the New T dl:un~nt: ·the ground of their conjdlnre being this, that the lfmlitif11 ~mion w~ a type of the Chrinian Church, and that they had prom1fcs of emhly lenfi­ble things, fuch as were of ufe in chis life, and that their facrifices were of the fame fua~ and in a w0td, all their fmriets: which

N 3 nevertheklf1:

~of S11t~n1 Stratag11111, °"• ~~~~~~~~- -~~~~~~~-

n e 1 er c n e~ffe di_l, frgnifie things invilible appertaining to .etemall life. Which being ro, th(y colletl, that cha corporall poruthmc:nc W.1S 11kewife a type of ete01all damnation ; and that therefore this law, with all othtrs ordainoo to figure ouc things to come, had an ('tld at the comming of Chrift: Which conjetture frems to me fo probabk,that I lbould not tell how to rejeet it,di.d ~o~ the reafon, in the uw frt down, oppofe the falll<'. for thus st 1s m the L1w: that all Ifml hearing, may fear, and do no more fo fur the furore. Whit.:h reafon, truly, is alwayesof force: fo th:ir though the law it ftlf be expired, yet the Magiflrate luth :is much :mthority .to make another to the fame purpofe, as he hath authority to make la wes again!!: murderers, adulterers, and othtr criminall offuiders. Howbeit, the words of our Lord fee(Jl to pcrfwad~ the oontrary, where he propounds the parable of the tares. For to the fervilnts demanding whether they thould go and pluck up the tares, the houlholder is faid to have anfwered, thAt tht] fooHIJ not to, lef'I gafhering the tAra,the,J fooHIJ p/Hcl11p the WhMt. Which place while Come interpret one wny, and fome another, we may~­ceive how great a diffrrence there is between gathering of tefri. monies of Scripture to elb.bhih an opinion which a. man hath al­ready fixed in his mind, and to make ufe of them meerly for the clearing of the.truth. Now, the w:i.y to find out the truth,wtre, if when thou hall: fow1d an e:ocpofition which fecms to make for thy opinion, thou ihouldefi :dfume the perfon of the party dilftnting, and diligently confider what might be faid againfi it, and not pre. f ently applaud thy fdf in thine own expoficion. Hence it would come to palfr,that thofe which diffent ihould not alwayes dilftnt, but fuch as cm: would at lafi give way to them that judge aright. But for the mofi part, we ore more for Vil'lory then Truth. And fora r much as the folucion of the qudl:ion in hand femis wholly co confifi in the <.>:<pofition of this tt'X<; we mull beware again and again lefi inrerefl blind our eyl:s, and chat we bdl:ow not ldfe time anJ fludy in the exlmination thac:of, then me caufe requires. That expofition truly which thofegive, which far, that Chriftdothoot hcre exclude all rigour, but that he lbews, luch evils are to be fuf­frred, which cannot without fume great mifchief be oorrc:Cled; fetms n;)t futabk to the words of the'!·foulbolder: for he doth not fay, Cu:r1t: on,goyou.- way~s :md dv it, but take ~ed left 7>'ith1he

t11rtS

~~~~~~~~~~~~~~--~~~~~~~~~

Tht Devi/1 Ca/Jinet ope11eJ.

ta'l"r/ )Oii pfnck_ np I b: Wheat; but he abfolutdy forbids them to mtdle in the buliodfe: and wil.iS that both the tares :md the wheat fhould gmw untiU the harvdl. Whence it appears trot great vio­lence is offred to the words by Cuch an expolicion. Ndther do t~ feem to expound thofe words more fitly, who affirme that uiey are to be und~rfiood of the univerfall purgin"' of the Church, which our Lord woold Juve deferred till the day

0of J udgment·nor:

forbidding, in the mean time, the purging of p1rticular Chur~hes. Neither do I think it rcquifice, we make any long rnquiiy, how truly the frrvants of the Houlholder :ire fa id to mean the Angels· let w rather with atten:ive minds confider what it is which~ forbidden: Hrnce we !hill foon fee who they are that are forbid­den. Oe:ir itis, th1t the W~at i.~ the godly, the mes the ungod­ly; but whether all kind of ungodly perfotU, or fome one fore of them, we fuall fee hereafcer. And the field is the world : To take the:refore the tart's out of the field, is to kill the ungodly, to put them out of the mu11ber of thofe that live in this world • .Bat our Lord forbids that, and wonld have them grow with the Whrat .uncill the time of harvefi, and not fcparsrect rill then. But (thou wilt fay )he forbids the purging.and denting of tbewholl' fidd,but not of parricuhr Churcht~. Suppofe then th3t men £hall be fo di­l!gmt in cli!nfing particular Churchc-s, that nooc llull rt'main \lll­clt"anfrd, will not the whole become by th:it con fe de:mfed? But thou drnydt th:it that c:m be. done : yet fuppofe ic 1113Y;thou mu!l of necdlicy granr,that when every p:trticular Church Oull be dul­frd, the whole. Church will be likewife pure, which being dom btfore Harvefi time, would croffr che will of the Lord; forafmuch as, look what he would not have done btfore Huvdl, he wib as little chat it l'hou\d be done by men, as by Angds. Now if fo ht :my Mlgifirace £hall go about to denfo, not the whok Church which is not in his power, but that which he can, what othc:r thing Shall he do, bur, as much as in him lyes, r~fifi the will of the Lord? And truly how fmall foever the pm den(~ !hill ht', it will be a part of the whole; fo chat he th:it {hall do herein what he fhal be al>le, it may well be faid, that if he might h:ive haJ his will, the whole fuould have been purged. By all which it a~rs, t~ this ~tion cannot be allowed. Others would have it, that at IS Of1-.

ly fotbidden to pluck up the tar($ by wir. But fotafmucb as the. words

9J'

?6

words do as well exprdfe that way of plucking up the tal"(S,when ;,i particular perfon is cenfured and put to death, ao; that of pluck­ing them up by war; he th3t would have the words of the Houf'-'" hold t:r to be underfiood only of the former ,bringing 110 furc rca.­fon why he fo interprets, ought to be accountea a gudfcx rather then an expounder. For the words are to be taken according to their evident frnfe, unle.Cfofome fufficient reafon do dilfwade: fo 3'S jf they be g.:ner:tll, w~ mufhmderfl:and che fpeech to be gcnerall.: if the Law diftinguilh not, we ought not to difl:immilh. How thm lhall we expound this Parable? Thofe words (faift thou)Lu fotl: grow until/th~ H.irvtjf, cannot be undc:rfiood according to the letter, that the wicked lhould be fuffered to grow as much as the godly: So far you and I are agreed.For I fre what abfurditics would follow, if all the Magifiratcs :authority ,and alldifcipline were re­moved. Howbeit, plain it is, that a certain kind ot ungodly per­fons are here intended, who though they.may fttlll fuchas ought to be cut off, yet it is forbidden them to whom that work £howd belong, to cut .thlm off; Now this C:innot be tmderfl:ood of adut­terets, theevt'S, :md othedlagitiouspecfons, fince its manifdltbn M:gifir:ites ar.e ordained by God, and are his Minifiers for the ru­ni!hmtnt of cvill doers, neither do tf.ey bear the fword in vam: yea,though it lhould appear that he which hath committed adulte­ry, mnrther, or othc::r crime, were of the Whe:at, by his notable re­pc.ntallce, the rM:igifirate is not therefore bound to fparc him ; oei­thc:i: truly will ~ny JJ1:i.n fo his wits deny, hllt d1:it monfirous wic­l<cdndfes ought co be refira:ned hy the avcngcment of [lie f\\lord. And if fo be the Par:ibl~ cannot be: meant of all ungodly pe:rfoos, it is necefi'ary that thofe whom it intmd,~(hould be.by fome note of diffc.renre diftinguiJbed from al other Now from whence n ay. this diifcrflJCe be ratner takl>n,thm from tliar thing whtrcir1 godly and ungodly p~r(or.s do mo!l: differ one: from :mother? Bur, what is that? ls tt not in the do~hine of Religion ? with refpcd whtre­unro the one fort is CJlhi pious, tht' other impious. But cherc are iwo i<irdspf impious p~rfons, for fome arc efiranged from the true.. rdigio11, bocn in name: and in trutli, as che wonhippcrs of Idols,aoa the T HYk.!, but efpeci:dly Arhci!ls : others, an: in namr and profoffion Chrillims but in deed.and i11 truth they are nothing fo, thtir do(lrine being ~orrupted with srcat :md foule mours,

which

The Devils Cabimt opentt!. -:-:--:-:--~~~~--~~~~~~~-::97

which kind of perfons we call Herctiques. The former fort 111ay again be divid~d_into tv.;o y1rts. For fome of them have never _pro-frtfrd the Chnfb:m Rd1g1on,ochcrs have Apolhcized thL't't from. Since therefore we are co difiinguilh men accordinrr to thdr rdi. gion, either we mull: hold chat both thL"fi: kind of m~rroJly perfor.s are meant in the P:lrabh:,or chat one is umkrllood: that we lhould fay borh arc undt"rfiood, the words of the Parable give us licck en­couragement : for they f pea~ ~t fuch. fred :is the me my h:iJ fown among the Wheat : fo that 1t is mlmfdl: they mean Cuch kind of illlpious pcrfons as converfe among the godly, that is, the true Chrifiians, and adom themftlves ,.,,.ith the name of Chriilians of which kind are Hm:tiques. And this trnfy is very fuc:ible to

1

the ·mture of tares: for thL"Y fay chat theft: t:ires are nothing but Wheac or &rly corrupted by the over-moillure of the foilL", and foaked with frequent rains ; fo that hcn.-fie could not have been (et forth by a more fit comp:irifon : fo chat this fpccch ~ all one, as if the fa-vanes lhould have asked their Lord, whether or no they lhould kill Heretique.!1, and take them out of the way. That th!S npofi-tion is neither abfurd,nor unfmable, but ratfier the 11(ccffary inter.

· pret.:ttion of the place, I conceive every one will perceive, that weighs the words with 110 othcr dcfire but to find out the truth. The Enemy is faid to 1'.:tw fown his own frcd :1111ongfi the good feed: among the feed (1 fay) which the Lord had fown. Now the word, Sec:d, is taken fometimes for th:it out of which any thing grows,( and this its proper accepcation:)romttimcs, but improper­ly, it is taken for that which grows out of the feed. The feed which the Lord fowed, to fpeak properly, was the Gofpd which he preached as it ts taken in the Parable next btf orc: but in a lcffi: propcrexpr:fiio:i,_ the _feed arc they that bditvtd th~ Gofpdl. So the Drvils (eed, f peak mg properly, are falfe Jo&mes. fo1tt:ereJ amongil: Chrifiian.~, improperly the D~vils feed are they who t1fl.. hrlce falfe doctrines. Now, th:it the: f:uthfull are nlltd the Lords feed, the ungodly the fec:d of the J?cvil,i1~ r~fix:~ of thlt. feed from which their "odlinelfe and uni;odlmdfo lpnngs, IS clcar,111 as much as both the g7'od and bad fu:rt>s are faid co have grown up after the Cowing of feed; and bccaufc the ftrvams wondred how the tares or cockle fprang up' fux:e there was none but_ good ~~ fuwn .& bad plants could not grow but from bad feed.So t~t .'c is

0 manifeft

Sat.vu Str.tt::igm>r, ,,,.,

-m:mifdl: bv whlt hath been fa.id, that by the ems none but Here­tiqut's ca1~·be underi1ood. T_ht' oL.i Llw then (wilt thc;in fay) :ind its reafon 1s abrogated, by this of our Lord. But whac 1finorw1th­fi:md.ing all chat h1th bce;1 ~aid., both L:tws may be frill in foret", and the htter derogate nothmg from the former? le would (I fup.­pofe) frem very flrange. Bm wh:it if it may be fo? And what is there char may be al!edged why chis expo!i~ion lhould no~ be re­ceived as trm:? Come on then, let us examme whether thlS ,Law may fl::md with ch1c of the Old Tdlamenr, though it forbid He­reciques to be killed. Now againft whom w~ the 01,J Law given? verily again!l: fuch as either dn:~v aw1y others from the Olk: God to worfh!p Idols, or ac lf:ill: being frdncd themfdves~ had forf:r ken him. But we do not terme Cuch offenders Hereciqul-s, bur Re­negadoes & apoflaces;there is in chat law no ment,Qll of ~eticks But God( will you fay) doth as much abhor that wor!hip,. which is not according co his own com1mndemeor, as he doth the wor­lhipping of ocher gods.Very well; fuppofe it : What wiU y.ou in­fer? Doth it thmby appear,thac the hw which wasmadeagainft Apofiatt's, mufl: be ex.C:'cuced againfi HtTcticiues? .An ffi'l"ctiqne is 11ot com_?rehendt.'d in the narru: or notion of an Apafiate ,neicher is he menuoned in :my ocher word of the Law. And if fo be thou wile needs dr:lw che law to mean him,chat canft thou not do from rheproperforceof che words: Bue (as Lawyersfpeak) by way of exten!ion and large interprttacion. Bue it would lirft be known. whether .every Law ~ill admit of fuch extc:nlions,:md if not nery one, which may adtrut of them, and w~refore or UP?D whac ground ; and whether or no in chis Law thofe things are found io rt-g:ird of which an exten!ion is to be made. Ooubdctft.'1 if thou th-le accommodate the Law to chat which the words do noc fig­nifir;chou mufi do ic only by a conje&lre at the mind of the L:tw­giver. Bue, with what Law giver art thou here to deale? With foch :m one verily, :is at whofe mind to guetfe is the harddl: thing in the world : So chlt all fuch conjeduring cannot but be very doubcfoll. And befides, fincc there isexcant a gmeralllaw, chit forbids killing, we lhould not come co cht' lhc-ddin~ of blood by the authoricy :md warrant of a doubtful law, but ot one 'llery dear and plam. And :ill chis ditficulty would ranain, though we could. perccive no dilfucnce between the r:a!e. of aij J\po/laU! and that cf

in

an Hereti que. For we might jufily fufped, that, though we could not fee it, thc:re might yec be a wide diffm11ce.Neither fhould we nm head-long co make an extm!ion ofa l:iw to take away a mans life. Bnt wh:tt, 1f there arc not waming luge differmccs by us di{:. cemable? For :m Apofbtc', doth not only forfake chc true wo~ filip of God, but nfofc.s 10 give any credit to the Word of God; with an Herecique the Authority thertof remainech finne: fo that thou mai!l: find othtr W(-:tpons wherewith to v:mqui!h :m Here­tique, bdidt'S fione-s and fwords; but ocht:r wt2po11s whert.Wich to an Apoltate, thou haft none. In which refpdt ptndventure it wa.•,that God \vould by the moll: grievous punifriment tcrrifie a man from al thought of forfaking his worfl1 lp,:md denying to ~ivc credit to his Word, and would not however chat an Hcrwque thould be fob jdl: co like penalty. Hc:reunto may be added, that the Church re:tps no benefit by Apofims,hut br Hemiques much, c:f ptcially in this particular, char by means of the godly are provo­l<ed more ferioully and diligently to frarch che Scripmres, who would otherwift: :iddiCl: thtmfdvcs to fioth, and by degrtts be­come ignorant of all rdigion. But this is of gre.mfl: wdghr, that the Magifuate cannot be fo mifiaken, as to conceive that a man :ipofuciz thfrcm the tnte rd1gion,ot follicitesothers to apofiatizr, that doth not fo do; when.-as ht: chat mes not may talily ft"CtIJ to him to crre, or he that mes but a liule, may ealdy feem to him to crre very grievouOy, which the: many controvft'fits even amongft the mofl: kamed, wht.Tewich the Church is tvtrmo:-e exttcifed,~io pbinly prove. Now, whm I fay the Magifl:race may trre in ucll a cafe, J put oo fauk in the word of God, as if 1c weri: nor dt'llr and tru•, but in tht Magifirace himfrlfoin :is much as he brings not fuch infiruction, nor fuch a fpiric co che intcrpremion cheroof, as he ought to do. For how frw of thefe men that ""'rcife tilt office of M1gifirates, though they profi.if.: the Gofpdl do fluJy the Scriptures as they ought co do ? How ft w of them are eminent for piety and pruduic_e? So ch:u fron~ chem n~ other but a ralh :md mjull judgcmtnt. rn a matter of this n:iturc,1s to be ~cdl' But, you w~ll fay, the qudl:io? is not, whether evtty Magifrrate have :iuchonty to procec:J :tg~infi fuch as ~t: aball account fur H~­retiqa~; but the que!l1011 1s ?fa u:iity p10ns and prudent Magi­~ and of fuch as arc Htreuques md~ed. I heart what yvu fay:

0 z 'But

tO.)

Tut who i.<t th~re brnring ch.;: fomrd, dllt will no~ be a ccounud ~odlv :u'!d thst will not account for an Heretique whofoever tlm·:u~s him in mamrs of Rt:ligion? So th1t this \•:ill unavoyda­b!y folbw, that, look 'Yl1at authoriry_ you :illow ~ pious Magi­flr3te anain!l: true H.:rcuqut-'S; that v ... ·1ll every :Mag:frrate ufurpe :iaabfl~very one rlm lh:tl Jifl~nt from hhn,bt: his judgment wh:.t j~ will be. for :is much then.fore as we h:ive !hl·wc-d, that we mishc not fofdy 1mke :m excenlion of chc L:iw, though we could oblt1ve no diffrrc-nce bctWt'Cll an Apofbte :ind an Hc:retique: W i1at lh:ill be: done now we fee: fo much difference? It is clear thertforc:fro1n thr: premtil's, th:u the old Llw n:m1in;; 1n for<X, or th1c :it ka(l the like 1my be renewc:J, and yet H~rt1qul's arc not to be put co death, forafinuch as chc: cafc: of an Hcrctiqu~, :md the ca fr of an Apdbtc are dilfmnc.

Bur Come 1my d.:nund, whether or no it m1y thrn at te:Ul: be jufi co p~occtd againfi an Hl-rttrque w:im bdng com1mmkd to bi: rnem, he !h.tll nocwichfhn:iin.~ £0 on to infcd as many with hispoifo11 :is he cJn? A qudi:ion of e;tat cunccrnmt-nt, in the fo­lution whm:of to erre will be .of chngC!ro~ conil'qucnce, on which fide foever the crrour light. For if it be the wit\ of God that M:igifir:ms !hould puni!h HtTctiflll<'S that feduce; che rc:afon is,btclu!e ic will m:ike for the good of his Clmrch,an.i for his own ~bry; fo that if the Mlgifirate Oull thmin be neglip-enc he will l>t lyable to und.:-r·go fevere puni01tnl11t from God : Bue 1f it be the will of God, thal che}1 '11ould not be puni!hed, doubdd.Te he hath weighty reafons why thty l11ouU not: Co that the M:igi!hate '11111 not crolfo his will wichonc pa.ii!hmenc. Whenfore it lies the M~gi!lrate in hanJ to be very c:irrful,that he go not about to guefs it. the mind of God by his owi1w1c or ju:igment, but tlut he at• tam to the under!l:andmg thereof by a dilig.mt fr:i•ch and difcuffi­<>ll of Gods Word. And lince it is clear ,chat by the tarrs is ~ant Hmtiqucs, unldfe fomcwhac dfe h:td lx::.n added, betides the for­bidding to kill Herec!qut'S, the true way of intcrprcmion, accom­rnod~tt·d to the ordinary m:innlT of fpeaking, would :n1nifdlly nqmre,that we thould widc:rfiand the Law (ror fo we would all t~i:.HouJholdcrs forbidding to pluck up the Tares) to forbid the kill'.IJ.3 ofHtttc1ques lli H~n:tiquts or becaufe chey are Hen:tiqur:s. .As,it the Law ihould forbid to kil\ a rheefe~wnvould undc:rilind,

tha~

The Devils CaPirttt ope1uJ.

that the L:iw forbids tlut he tbould be: killed for his theft. B!lt i.'l cafe:my rnm,bdid::s his being :m Heretique, would reach contra­ry ro rhe Magi!lrates comnund,the words of the L:iw fo interpre­ted, would not frcm to fave him hmnlc:ff ; -sin c:ife a man lhould to hi~ theft add murrher, that hw which forbids the putting ~ thecf to death would not fave him. Bm rhe reafon and caufe is add~d, wh}' che Fatll~r of the F:un:ly wouid not have the tan:s plt1chc up, ·vi::.. Id\: with the r:ir~s the wht":tt alfo l110nld bepludi;,. ed up: thac is. Id\: with Hcreuqt1;S fnch tbuuld be killed as !renoc Hcn:tiqu::s, but the fons of God. Out of du.~ rc:iron therefort",we muU fith for the right inti:rprr:tation of the Law. Now the moll Jnterpn:tt:rsconeci,,-c th1t the dan3l'I· of che mifhke in killing a child of God for :m H~retiqt1•.', lies hcre, in th:it he who is an Hi::­raiqm• to Jay, may hrrc:1ftt:r, if helivc:, rtptm: :md thlt this is the re:ifon rhey are noc to be kill::d; which opinion I conceiveiswdl rtfuted bj fuch.as fay, chat 1f heed wm: to be tlkc:n unto fuch ro­pentance, it ought to b.:' :tS m'.lch refpctl:.·d in that old Law con­cerning Apof\::m·s, and fuch ~draw men from the worlhip of the: trne Go,i, as m thism:w Law. AM fince there was no c011fi.dtn­tio11 h1d of filch repc:rmnce in d11: old L'.1w, it is like there vr..s none had in this. Whtr~mto may be added~ th:it he tlut is to d:iy ·an H~-retique : If he be in the number of Gods Ehq., he cannot be put to d~ch:bllt th.1t all thlt is nxe.!fary to be known to falvation tb-;UI be rcveakd to him bi.fore: if Ir. be none of Gods Eldl, thcrc remaint'S nn hoP'.: of his repentance. So clut this frems no ju!bn­fo:1, why :an Htreriquc tbould not be put to death. Now, unktfc thtrc bC a ref pert h1d u:1to the repentance: of an H.-retique, there is no othtr dang~ to be fc:arcJ, but this, th:1t the Migiilrate m1y 11.t om: time or anothtr, account him for an Htretiqui: that is not an Hen.:tiqu:.-, either beoufe not he but the Ma~il\rate is in the er­rot1r, or if he be in the.erronr and not the ibgi!tml', tilt! errour is not fo great that he o:Jght t~"Tl:fore to be accounted an Herccique. And if this be that which the Hoti!holder,-vi~. om Lord aimed ac_ verily he h'.lth peremptorily d~'Chrcd that Magiftrates are no fit Judges of doRrim:s; and hath forbidden them to exercifc: any fu.ch j'nri!dict on. Bur if any man tb1ll fiil contend, that ref peel was had to the repcntlnce of the: party rning, yet !hall he not thcrrby be able to prove:, that no conf tdcration was had of that othtr re:ifon,

0 J vi~.

20.r

JO~

'l.li:e.thel"1!Iibiliry of mifi:ikingone th:it is no hen:tic\.. for an~ tick. T.ot' I.aw forbids hereticl<s to be kild, ldl that with the here. rids bl! kikl, foch as :m~ noc h.:rtticl<s. gi wh3c way or meaiisther­fore foevL.T it miy aim.:- to palTt: due chi: one be kild in find of the other,th3c wuy or mtansmay bt: faid ro btlong unto thr Law, :u a reafon thertof.. Tni: L:lw (peak~ gt'nt:rally wichouc dillintlion: [o that hew'" wll take upon him codiftinb'ui(h,noc having a manifcll rofor. to warrant him ; ~et:ms to be a guel'!(.r riuhc:-r chtn an C<(X>:­tiror, and cannot avoid che imputation of R<tlhndG:. for as much (I fay)as the Law fpt:aksgemrally withcm any diHinClion,it mu.ft begenr:cally undrrfiood wichour making any ditf. rctt or difiinffi­on. He that l1ull take fo much liberty unco himftlf ,'.IS rafl1ly at his own pkafure to invmr difiinClions, Clnnor be faid to expound, buc by a cunning kind of cavilluion to go about to evade the wordS of the Law. Jn which rcfptel, and confidu-iog the pre-­mift:S, we mufi conclude, due whet11cr the m:mer of rcpenwice were con!idered or not, yec that there was reg:ird h:1d to that er­rour of the Magifir2tl", whereby he mighc ac one time or another rue to dath for herdie him that is no Htri:t:quc: and confcquent-­ly,rlm judgml.'.ms of thJS n:itme pertain noc ro tllll' Magifir2te, nor to :my Men, but to the Son of God alone, who ~ t hr /.ifl "'1J h.J hi1 .Angels will lq11.r~tr tht tl'ru from tht whul.t. anti cafl ihtm into the Firr. Now, if fo be che Magifir:ite be not a fie judge to difcem berween him chat is an Hcretique chat he may kil him,and him that is not an Hcrniqu~, due he may fpare him; how can he be fie to judge bttwcen a fuffiomc caufe to m11\r an Herecique, that is to fay, :m htttticall tenec, fo as that he may u11dc:r a penalty forbid the fame co be taughc, and 311 unfufficii:nt caufc: or tenet not hmi:icall, lo as hat he may allow the fame? For whac is it co linow an hrr.:tic!<,but to knowtht cauft' which tnlkes :in herc:tick? What other cl1ing is it to err in the lmowingof an herteick; buc tO err in the know le-Jg of the cauftS for whicn men are to be nccoun. tcJ Hcrr:riqu. s? Bue kt us look imo the bufinctTc a licde more nar­rowly. for it is ca ta inly m:mifdt fi-om the words of the Hoofe­liol.Jcr,th:ic he c0nr.111dcd his ft-rvat'lts not to pluck up the car~,&c. that he gave this c.oinmand not for the fake of chccarcs, but of that com which chroughtrror mi3hr bt cakrn for tarc~for Iii) wil WI!$

(to fptak plainly) that nue Hac:ticks fixiuld be f partd,that by dUs mt:anS

The {kv;/s C.zhiart op1u~J. ~~-:--~~::--:-~~---:~-.:-:--:---:-~~~~~~--)C1 means ~he fafety c;f the tn:elerv~ts o (God might be provided for. He den1td unto pious & prudent MJg:fir:itts the powtr of punijb~ ing Herc-tiqus, Ml by tnt:ir aample ungodly and Imprudl'.nt ?wfa. gi!hates !hould abufc: the faid power againfi the pious ferv:ints of God. For as much then as, that L:iw was madi: for the fake of Gods pious frrv:mcs,lt!\: at any time by a pervetfe erroneous judg.-menr, they thou!d be put to death as Ht:rttiques 1 We muft take hetd how wr allow of :my !itch interpretation therrnf l as th:ltt whiles the Mag1firatt fh3Jl in :ill ap~:uance be obedient unto the I.aw, thel.aw-givertball notwitli!landing rnilfeof hismd for which he maJc the Law. But il fa be, the Mag1firace fhall fo io-tl-rpret the L1w, as to concdve,that he 0:1ght indted to (pare He .. retiques that keep their ardits unto themfdws, and enJcvour not to pcrfwade othtts to imbrace them; but that he ought to po; them to dtath, if they will teach their mours; fl1all the fafety o.f the godl~ be by this mtans provi&d for and fo:un:d ? Surely no. for Laws of MagiilrattS with fuch a Pr411ifo,as often a$ the truth fll!l, come to be called htrdie, wil\ be the death of Gods fcn:ws: For to whomfoever the tmth Chall be by God revealed, he pudu; not to bury his taknt in the earth. that is to fay, he ought not 'by fil.nce to dilfcmble the truth to him reveakd : Rut Gods will is, that it fhould be acknowledged before the fona of MeQ and revea­Ie,i.So that it annot otherwife fall our, but thar, if the Magj{hate lball, account fome good :m,t faithfuU f i:rvmc of God for .30 Herc .. ticue? ; he notwithfi:mding 3ny p~nalty denounced will endcvow to'perfwade as mmy as he can,of the truth of that dotlrine wliicb th! M:igifirate accounts htrefie. Whence it wilcome topaffe,that whereas the Law was made for the good of fuch perfuns, nollf lhlll rccdvc ldfe advaJw:ge thm.by thtn they. It mufi bt: concbJ­dld thertf.ore, that this intupretation c:in be no w:.iyt'S ~cable to the intt'Ot of die Law-mahl!l", t U't rather that it is moft '°tllf:l.'.­ry tbt·reunto.Y ct IS it nor my inttn: ,:hat godly M:igifiraccs fuould carry no Jlroke in the J.{ingdom of Chnft:imny othe~ th!ngs th~ :ire, which they both 1n:iy ~~ ought to do: As to punilh 1rrev~t f~htS againft God, to punifh fuch as forfake the whole Chrifti­an rdigion, and iuch ~ dare to perfwade others to forfake the Came. If any exiem~ll worfhips are fet up,. any Iuug~ ~~c:d, thtG: they aught to aboliih; to l<eep <lff the vJOknce arid mp-1<;5 of

unp10US

1o4 S11tans Stratagt1111, or,

impious pecfons ti:om th<! he1ds of the godly ; to maintain pub­liqu: peace and tranquility, is their duty, a.nd fuch lik::. But tor chc:m to dfume unto them (elves to b.:judges of the conrroYc:r• fies of fuch men, as fubmit themfdvls to the Author it)" ol Gods Word, and mtke ufc of the T eftimonks thereof; they ihall do well to wdgh ferioully what it is which they a[ume, and how great a liberty they allow unto th:mldyes. s,me there arc thu fuppofe, in c:sfc: the f word lhall not b:: thllheAthed,111 Religion wil foon be loft : howb::it we 1hal much Wrong our Lord,it we fufped: th1t he is 10:ep, that he cares not at all tor his pc:ople,or that he cannot prdcrvc his own Gofpell without the l wurd ;as if the Word had no mettle or force, but that all .i Chrilha11s hope were placed in the fword. for it, atre~ that Satao by his inch:mtments had pofidfcd the world ,and htmk lt was become Lord and Ruler; the power of Gods Word was iuch,th1tit was 11ble to caCt S1tan oucof his firong and txquititdy-fortifieJ king• dom; fhall it oot be able to de fond th: King1foru ot Chr.ll, a­gainft the blunted and broken darts of Satan? kt us l>c: of good courage; our L·)rd doth not Oi!ep but watch. If we {hill put al our cor.fidcnce io him, if we lb.ill fight with his Word,i toeing •ft:d by his Spirit (whom we mu!t obrain by cominudl poy­crs) we fiutl diligently and prudently uoyd 1U thole policies of ~a-tan, of which we hne hitherto crested; verily thae will be no caufe why we fhouU be 11fr:iid of herttiques,kt but truth warily enter tile combata wirh I:npolturc, and (be mult ot ne• ce!lity at hft obtain the vitfor}. Whcrdore, it there lhd dai­Jy :rppcat fucb u move o::-w q udtion~, riiif' new comroverfies, bawkat the Paltor.~~ b1rk lit 1hem, anJ moldbhem : let them think rh:is wi:hthrmHv~s:What Is Sstans drifc in all thi ?Sure h:icotncs in cpp.:fidon of tht: trurh of the Gofpell; b:it is that aU he aimes a!? What if fo be that this b: liis aime, :md Come other ~reut"r thicg b:: 1lfi: by him endevoured? N undy (and thtt wuh thy a!l1Cboc,) tilat he msy lay chc: foundations of iuch • tynuny, ~she int<'nd;, when time ihall bt", to ex ·rcife 3g1ioft lh:- frrvams of God, wholly to excingu1lh the Golpd with the profefiors tha~f. :md to ;mke himfolE :ib10I1m: Lord ot the worb. C-,me on then, whit wile thou that 0oa1lell of thy care ot Gu;ia hcnow., co in tu~h a cafe l Iiiou thac prmoddl: fo

JTI~c..11

The Devils C11!,intt O/t#d.

much to priz.e the trmh of th: Gofpdl, that would fl be: thought to !rgard nothing but the good of the: Church of God? Wi'u\t w ~It thou (l {~)do in t~iscafe l Wiluhou go and joyn forces with _Satan_? writ thou btrc chy fc:lfto ferve him, wile thou fup­ply him .with tools, fiones and morier for his building r Wilt th;iu mo1le and lwcat 1tthd1me wu1k.with the: drudg~sand flues of Siem~ wilt thou in good d:i:d, that rhou mai!l noid fome momemany fhort troubles,affill Smn to l:ay the Founda­tion of fo great a mifchief? whit if this likcwife be by him :imed at, even to wreath out of thy hands tho{c weapons which he mort dreads, and to puc thee upon the u(e of fucti as he fc:trt not a jot, ye1, rather which he whollycomemns l Now, with. out1llq1el\ion, he carcsootuufh for fwordsand fuch like terriblc:tools; there is nothing which he more frars,and which .he is lcCfe able to refit\ then the WorJ of God, But 11.s foon as the Minillcrs Oul have obtained thus much,that whofocver '1la1 dtrc to mutrerany thing agAinA: their doflrine, the Exccutiona 1hall prcfcntly be: called for,which by his halter or Ax alone '111( rc:folve all doubts, and unty all knots: whit great Rudy of the Scripture will they then ufc? Doubtleffe they will plainly pc:r­cciv~. that they hnc {mall need fo to f pend their time. For chey llull be able to obtrude upon the poor filly people, any thing they cto but dream of,tnd yet neverthelclfe maintain their dig­nity and rc:puhtion. Wo be to as and to our Poficriry • if we r:h1ll cill awsy this we:spon wherewith alone we 11rc: allnwcd to fight; wb~rcwi1h fighting we are alwaycs Cure of vid:ory. But Cuch (will }'Oil fay) is the troublc:fomndfe snd impudcncy offomr perfon~, fo infuffi:rabk,th1t they muft of necdfity be rr­llrained withothct kind ofweapoos,bdidc the Word.Slid I tel thee what I thiokot this fpe~ch ot thini:. lt is ju!\ as if fomc iouldier,prcfuming lo rxcdl all others in military valor, fhould {ay, that his enemy fightsfo c:agc:rly, fo f\outly, that he muft of necc:ffity throw away his weapons, and become fubjctl: unto him. Ohgall:snt S<ildicr ! What clfc,I prav you,is Satins cndc­vor: what would lie rather employ himfclf abour,thcn to ~xcitc the wickedneffe of men, to provoke the {c1111nts of God, with the higcl\ hand of provoc1tion poffiblc? Now, if they fhall ri­gorouOy ptofccutc the work of S:itan, fhal we like: wile do that

P whltb

!Of

106 S11tans Strt1.t:rgun1, er, -·------

which he mo!l: of all ddires. This is it which S:mn mainly endc-­vours even to wrefi away the weapon of the 'Word from us, and tha~ \~c may de~c;nd into th.e lifts agaln!l: him, armed with Cuch J<iad of Ammunmon, as he i11sh:s and contt'lnnes. Shlll we t'here­fore, becaure Satan hbours wt th might and main to chis dleft ,:md brinns into the field the flmfl: foldicrs for fuch a purpore: Sha! we, I fay~fubmit unto his w!l,:md cafiing away thofc: weapons where­with alone we m:iy win the fidd ; lhtlt we catch hold of foch weapons,wherwith we llull Coon be put to the worfe, and which will be turned to our own thro:ns? Nay, but kt us hold fafi this weapon of the Word of God: Let us light with this alone, hm:­wich alone kt us do our ende;rour co thy S:tt:tn himfdf, and all his Em!lfaries. Let us endevour to 11'.'arn all the mofi convenient \\Ta}'S of !hiking and warding with this weapon; all the Am-of of­fence and d1.:fc:n~: Of which matter we have already fufficiently dif courfea.

And, as it is a thing not appcnaining to the M:igifir:ite, to m:ike himfdf Judge of dochioes, an& co ufc violence towards cheTet· .chers~ much klfr does it belong tc nhn to urc fuch violenre,:it the difcrc:tion,and upon the. jud~emen~ of others. As in care bC' 010uld commit the care of Rdigion co certain perfons, and be ready him­fdf to dr:iw the fword again!l: whomfoever they llull perfwadc him, or Jhouldarmethem to chefameclfccr. How wdlhe wilbe able to jufiifie his fo doing co the King ofl({~s in that day ,which will be very terrible to the wicked, and joytull co the godly, we may thus judge. Suppofe thou t~y fdf being :i King,and to go in­to a far Country ,lhould!l: commit the care of thy Kingdom;Houf­hold,and all thy :J.ffairs to the fidelity of one of thy fcrvants; and he lllould dekgace the adminifiration of all to fome other ferv:mts, fi1ch as cime next to hand of whore wifdom :ind faithfolndfe he had no alf urance; yea, or to the fitcefi that he could chufe ; him­fdf in the me:in frafon being bufied about mmcrs of the fin:illdl: concemmc:nt; and when all were like to mife:trry ,he .lhould fuffi:r the fame courfe cc be coutinued: when thou lhou!defl: come home and take knowkdg hereof; couldfr thou poffibly :illow of tbe do­ings of clue lerv:mc of thine? For though thou lhould!l: find all fafc and wdl, woulddl: thou not fo account of that fervant as if all thin~s md fallen out croffe ~nd contrary? But what if fome very

gi;cat

~~~-~~·~-:--:-:--~~~~------..-.-----

Tbs '/)wi/s C.ibin~t Ppm:J,

grl':lt darn:ige, fame fh3ineful mifcarri:l"e had happened~ Of how great punitbmcnt would ft thou j1i3~ iliac frrvant to be worthy ~ ~d is ~ot the Church of God <?0,1~ ~ingdom, his lnheritam:t': h!S Delight and Joy? Is not all me J1gn.1ty anlt comdinefs oF the Church placed in the purity of her Doc1rinc, and the fuming of !ier Wortbip, !lCCording to the Word of God? And wh:it is there m the Adminifiration of a Kingdom, which in comparifon here­unto, is not a very light thing, and .of no account? Go to then how canfi thou know that any man is of a right judgment in nut~ t~r of Rdigio11, fo as that thou maydt fafely commit thy fword unto his cai:e and tru!l:, unlefs thou thy fdf Lh2lt firfi of all declare, what is to be held therein. But if thou !hll.t corrunit affairsof foch moment to tlieir fidelity and difcretion, whofe inner pares thoo doe.fl pot.know : yea, if thou {halt commit them to whomfoever, and thy fc;lf minde other matters, what account wilt thou give of thine adminifiration? ECpccially ,if while thou lh:Ut be naping~ancl llothing minding any fuch matter ,pious doClrine !hall ht fupprtl.TeJ as impious, and impious doClrine th:iU be elhblifhed for piollS: fo that thence will follow the: flaughccr of many godly perfons taken for hcretick.'>, and the perdirion of an innumerable company of people by falfe dofuine; which people the Son of God nude {uch reckoning of, that he fiuck not to by down his lifi: for them : how fevere thinke!l: thou 01ill thy frotencc: be? verily this is my jud_gment : W_hatfoever does ~ny y-:ay co11~em the glory ~f qod, be JC, that the libecty of 1'eret1cks m fprt:ad1t1g f alfe aoCtnnes IS to ~ rdhainro,orany other thing (as far as the nature of thy office may require or permit thee to aCl:) th2t cannot be by thee omitcd without a great fault ; yet will che fault be a thoufand times greater, i£ thou {halt therein make ufe of another mms koowledg, rather then thy fdf to u fe all means poffible co _undr~fi:m~ what OU"ht to be done • and if thou amll: not be /attsficd m thtne un­d<.~anding, it wiu be, by much, the faft.fr way to intc~feno authority of thine .in fuch a bufinefs, either by thy fclf, or by others. Now, by what. more clear example could ~gill:ratcs pofftbly have been a.dmonifi1ed 1 co ~nfide in no mans J~dgsncntlt then this , in that the Son of God. hn?fdf by fnch negligence ot tht Magifrr. ate, was given up to t_he iudgme~t., or lufi rather of his moft unjuft enemies? Take ye him (fay$ P 1/at~) and acco~d-

p" mg

108

iryg to )'our law juJg hfJ!l· Take he~ thon think not thus with thy fdf: W c live now JO a mofi ~ar light of the Cofpel : llf:?W the Pallors are mofi holy-: uow albs fafe. What ? Chall we clunk that Satan f nons and Oeeps? And to attempt nothing whereby to by the foundaci::m of fome new Kingdom, whereby to erecHomc new tyrannfrs; to h:itch fome new Monfiers? Now that is a lmown faying , Th:it a fn1:ill Error at the begining, in the end comes to be of the fofi 1113gnirnde : And inafmuch, as all things vf thi~ nature are of vc:ry great moment, whatfoever bulinefs fhall offi:r it fdf, I would exhort the Magifir:tte, That he would by mofi fervent prayers ask counfcl of him who can never deceive, and aft nothing unlefs he were aff urcd that he were in the right. And in cafe after all, he fhall be of this judgment, to think he ought to prefcribC' what dottrines ou~ht to be taught, and what not; he mufi at leafi be very wary, Jell Satan do here gain upon him, either by making him to put his own opinion at fuch a diflancc from the Hereticks, that while he fhun Char1htlu • he fall into S9U1t; or to a!low the Heretick fomewhat which ought not to be granted; or to ufe f uch words and phrafrs,as may occifion fomc new do&ine, bimfelf intending no Cuch matccr; or to dlablilh d1.1t do&ine as necdfarily to be bdieved , which himfdf hath by nmffary confequence, to his thinking, drawn from che Scripture, there being, in che mean time , fome err1,,r in his colleaion or i~ ference. And to the md , that he may not incur ~of thofe trrors or the like, fot him exam:ne, how far he is atfured of the truth of every point, by fuch ways as we formerly delivered. Furthermore, ic feems to me an excdlent Caution, That what­foever !h:ill be laid down as agreeablc: to the Word of God, may be expreffed with the fame words and phrafes which the Spirit of God ufcs in che Scriptures. Ocherwife, it is almoft im.JX>ffible, imt that the: wit of man will intrude fome thing of its own. which if it do, an error is committed almoft incural>le. And heed mun be t:iken, that the Ht-retick be not declared to hold, or pro­hibited to teach :my ocher thing, then what he holds and teach~ for the avoidmg of fuch .inconveniences as we have before re­counted.

One thing there is, which verily I could neyer tmderfiand bot to be altogrthcr void of mfon ; That he who is thought to have

taught

TIN Devils C1tbinet opmeJ. iog _.~~~~~~~~~

taught fomething f al(e and impious, f'hould be forced to reonr which if he do, he f'hall not tie pllllil'hcd. Towhatpurpofe, i pray you, fervcs this praaire? What good is tr.ere gotten· if for the avoid~ of puniiliment, asain{\: his confcicoce, an ~retick {hall recant his opinion 1 Thcre IS onely one thing that may be al­leadgcd for it, vi:c.. That fuch :is are po!fe!fed with the fame error a~ unknown perhaps, will do the like in t~e.ir own hearts, y~ will counfd others to do the fame. That opm1on mufi needs have a very light impreffion, which can fo eaftly be plucked out of mens mindt~ Have we no reafon to fuf~, tlut fuch a recantation i'l rather for fear of puni0.11nent, then from the heart? Will there not rather much hc:ar~-buming by this means ,_rife, if the ~~ Arate f'hallfeemnotonely to kill the body, but toploc therumc: of the foul 1 Are we indeed fo ill furniilied with weapons to vanqui!h mors , as to be forced co defend our felves with a lye, to put our truO: in Recantations feigned through fear ? But Come may fay : This is not that which we defire, to force men to any kinde of Recantation; but th3t an heretick may acknowledghi'l error not fo much with his mouth, as with his heart : this wc:rc excellent indeed, if thou couldO: bring him to ir. But what work is there for threats or bl:mdilhments in this cafe? Thefe have fome power indeed to _prevai1 with the will. But thy bufinds is with the Underfranding, tt is changed neither by threats, nor Batteries or 21lurements. Thefe cannot caufe that, what formerly fo:med tmt', thould now f eem falfe, though the party may very much defire to change his judgmenc. Which if it fecm a new and wonderful thing to thee : 1 lhall not need many Arguments to convince tflcc of the nuth thereof. You fuppof~, that a man may ~e his juJgment when he will,, without any new rcafon to pedwadc him co think otherwife ; I deny that he can fo do. Make you therc:fore an experiment upon your fdf, and fee if you cm for the leaf\: f p:ice of time draw your felf to think otherwifcr then you do in the qud\:ion between us, fo :is to make your felf bt:lc:eve as I do , That a man cannot change his judgment when he pltafes: without quefiion you Lhall finde that_you cannot do it. But t:ake heed you mifiake not an im3gination for a perf w:Uion; for nothing hinfo"S, but that thot1 mayt:fi imagine what thou wilt. I pray thee likewife to confider again, ~t in cafe thou tear any thing, as for

p 3 cxatnple,

no S:1tan1 Stratagems, or, ·--·---- --------

example, le:fi fome bu!inefs may not have a good ilfue, ldl: fomc­thmg lhould come to pafs much :igainf\: thy minde, fo tlut thou canlr not fiecp for the trouble thereOf: thou need but change thine opinion concerning fuch a thing, fo as to hope that :ill will be well, and thy trouble !hall be at an end.O mofi ealie and re:idy medicine, to take away the greateH part of that tronble of mindc which men fofl:ain in this life! 0 01ort Philofophy I If whatfoever evil a m3n {ball fear may betide him, he may believe (if he will) that it will not come to pafs : whatfoevcr molefis a man becaufo he takes it to be evil (when as oft-times there is no evil in fucha thing;) he may perfwade himfelf when he ploofcs,thatit is not evil. Bot experience iliews that none -0f theft: things can be done. Wherefore, if an here tick cannot, though he would, can a way his error, unlefs reafon compd him : why trouble you the~ wretch, to make him lye, and fo to offend God, yet more and more? Verily, itc:mnot be denyed, but this was the devilsfuvm­tion, whmby he might coml:'fl the ftrvants of God, for fear of punilhments to renounce Chrif\:. So that I wonder fome men could not perceive as much, though otherwife wife enough. How much better would it be, in cafe there were no qllefiion, but that a man might be prtt to death for matter of R1ligion; to deal with him according to Law , whether he recant or recant not, neither to invite him,fo mach as by a word,to a Recantation, any otherwife then th:it he may be won to the nurh, and his foul faved : which alfo werew be done not by threatnings, ~llotements, or through hope, but by the power of Scripture and Demonfira· tions.

But as for the authority of the Magifirate1 herein it is mofi ne-­ce!fo.ry, not to fuffcr immodtfiy, or ddight to rail and reproach, to efcapc unp1milhed, in whomfoevcr they iliall be found. If a man muft needs hm a reproach, let him hear it where he may make !lnfwer, and judicially defmd himfelf; otherwife,the life and name of a tn:in, his converfation and reputation, ought to be out of the dang.et of :my mans tongue, or pen. If there be controverues in Rdigion,kt thtm contend on both fides \\fith Scriptures and Ar· guments, but let the Magifl:rates look to it again and again, that they m:iy tmder a- penalty abll:ain from whatfoever may tend to provoke one another, This~ if they f'hall do~ they fuall both render

the

The Devils Cahinet opend. JU -------the Church very quiet, and obtain great praife from alldifcreet perfons. t\nd thus much fl1lll foffice to have <poken of thu cha~ge of jud9ment , c?nc.:min? the doclrine of Rdigion, in which, thev that have 1mbraced errors, know indeed that wcy have altered their judgment, but think withal, that thty hnvt~al­tered to the better; om ly, the adverfaries know that it IS co the worrer part. We flull now difcourfe, how it may come to pa&:, that the rme doCl:rinc may be adulterated, and we ll(Vt:r obtervc lo much: :md by what m~ans we may prevtnt the fame.

----------Satans Cabinet Counfel.

The fourth Book.

The .Argument.

HOW Voflrim 111r1y be corruptetl, 11nJ Jt~ "° ch"11ge "fftAr. The rmdlefs w1ltiplic.tri~n ef rJpiirl1ttS c.urf ,.J ,hro11gh tbe

guriofity of T eachcrJ, is a grellt t11t4nJ: Jo isthe neglig-1nce .inti ignorance of the ptople, tr11fli11g too much to their 1'4}tor1. A double Ca Ht ion to be ufad: Th"t nu chan.r,e be mde in Dollri»e, whm it it p1trt : Thar in caf e AnJ ch:tnge h11ppm, it tn.i} he Jif­tovered. An excel/mnv.17 to k.!tp doctrine p11r1, u toa110idall curioUI 11nd vain queftio111; to have thefaope of .Re/i,ion ,:1J~q1 in Mr tJe; and to expr1fa the dollrine tbtrtof in the plm:ft ,f Scriptur.r. To difcovcr whet brr tbtre harh been 11 change nwle • wt m.-1ft cinnpare the dof.lri11e of otm tima. not with that of our PredecelforJ and Anceftcrs, tM 111ith the J,arine ta11gbt inth1 timt:J of the .t!poflles. Man wo1dJ. afo•ais {ium more w11r,,v AJd wij'e thm God, in rrxprcfsing the pGinu of Religi1m. The peop/1 m11ft frequent'J be11dmonijhed, Thal the care of Reli.gi411, alfil re1ding rlu word, bdongs not to Paftcru1lone, but toever7 0111

that innmls to be f at:ed. 7 he reftoring of that ancient c»ftom of prophe!Jing, one bJ rme in the Cungregation, Would bo 11nexceKent means ti tl.ifa11J'r e~miption of Dollrinc.. Ob;iElions ag.iinft tht

11f~

11fa of prophifjint_ ml.fi\ltml. If pr.,pbt/jinJ,. \\>ere reftoreJ, there 'n'ollldbtlefs 11eidof Jiichmerw111r; Te.ichers, M m.ik,;" tr11Jt of tht MilfiffrrJ• This pr11llict •I propht./jin_! \\1.u njeJ in tht Jen•ifo Ch11r1h. 011r Lora, at iw_elve ptrs of Ag~. -w.u f11ffereJ to uach lfmong tbt Dollor11 h.ivint. no 0 ffice, an.l 1"1Jr..n,,i\011, hJ the privild~ of pro/hefjing. The ufa ()J prophdjinJ: wu con­tinued in Chrifli"n focieties, till the tim• of Confbncine At t/,e /eaft. Ifov pr,pb~Jjing 011gh1 to he r.g11lawl •. EVtr:J 011e 111~ht to [14/Jmit t11 tht 1udgmmt of the Congregation, and.how f4r, Whtthtr C11mci/s lfre to bt c11/led1 And whAt A11ihorit.J thry h.tt·e. The] m.t] not 111..rke neW Laws, nor i11ftit11tt ne\\> fYor{hips. llftn are not bmntl to fl1"1nit to their determinations in 1".ltttrs 11nder Jijp_11te: Tet thtre u ufa of t?m1. An Objellion anfwtrtd. The difference f;etnwn the Co1mc1/s of th1 Af"ftles, anti of theft that pretmd to ft1ccud thttn. The determination ef "Cc1111ciJ 11111/r not rafolj be rej1tfol. Who 011ght to fit in Councils~

LIB. IV.

~ j'{ 7Hen the DoClrine of Religion ll13ll be depraved • that v v yet no .change be ~if~ble, there ~re many caures i of

which fome are m the dofume it fdf, others m the mmner of the mutation : Some ref peel thofe which teach, others thofe which are taught. In the dotlrine it felf, there fc:an to be thefe: Firft that it is an heap, as it wert', of many things very unlike one to ~ other, like fo many grains, fo th:lt • change may be made by the {tn:illc-fr pans. for look, as if out of fome great heap thou flult da!ly take certain ~rains,. arid put others in the!r rooms, the heap will fc:em to contmue as it was, though by little and little it be changed, and b~irl to be another kiilde of heap from wh3t it was; even fo, forafmuch as the dofuine of Religion conlif cs of many fcntences and dofuines very unlike one to the other, though confpiri~g t:>getber, and tending to the fame end: Wlules now this do&:ne, now th3r, lh:tll be: changed and conuptc:d, the body of dodrineitfrlf (that l mayfofpeak) feeimtoretainthefame figun-, tliongh it be not indeed the fame, but in pm altered. yea mily, one Ondy fcrm:nce may be cf fuch wcighr, thatit bein~

dq>raved

Tht Dtvi!s CdJiKtt opmttl.

depraved and altered, though no fuch thing appm, the whole dOchine of Religion may notwithfiauding be by that means cor­rupted: Forafmuch as without that fentence, :ill the rcfr of the ~otl:rine may become unprofitable, and of no value. Such an one is that fencence, that, 'By the Mood of Chrifl alone fhtdfor 111, .inil

his fa'rifict offered for our falvation up~n the Crofs, aO our fins areexpiatul; which fentence, if thou lhaltfochange, as to fay That our fins are done :tway by the merits of our good works o: the intercdJion of Saints, of a Chri!\:im dOCtrine, thou wik ~ake cne altogether Antichriftian. Neither is the doClrine of Religion, in regard that it conGfts of divers unlike parts, fubjeet to fcact mutation , ontly by changing and depraving the fentences as we have faid, but alfo by adding Come fcntencts, ant! taking away others. I do not fay, that this d~pravation can be nude fecredy in fuch maner, as to corruI't the Scriptures. For if th3t were done,, the.deceit would be manifr!l:: But that in fpeaking and writing~ fulfe fentences may be uttered infl:ead of true, and dtpraved fen­tences infiead of foch as are incorrupt. Now by how much the heap !hall be greater,by fo much the harder it will be, in ofe there lhall be a change, to obfrrve the fame. In which refpetl, the: W.. largemmt of the dotlrme hdps much to hide any mutarion int~ fume. Now the: dotlrine of Rtligion is inlarged, whiles it is vari­oufly handled, whiles it is drawn forth into many different qudH­ons, which fprout one out of another, :md :ire propagated infmite­ly. The caufe of which mifchiefis the over·great curio!icy of men, their ra!hnefs, arro~ance and ambition; with which difc:ifesof the minde being madded, we mufi print and publilh whatever we dre:am of. Yea verily, if we want matter to write, we unrip otbl't mens difcourfes, and few them togethcr after a llCW fafbion; and h;.d rather do that which is done to our hand , then be thought to do nothing. Now this is a thing which tends much to the hiding of corruption l1f doClrine, when as tl:ofe falfe fcntencts which fi1:ill be put into the place of the true , !hlll have the :ippearancc and lhew of truth, though indetd they are far from any acquaint• aoce therewith. Which l~ occafioned divers ways. The firft is, when fome uue frntmcc in Scripture lhall be exprdfedinfuch words, as admit divers interpretations, which cannot all be true. and another fenteoce iliall be compofed, agreeable to thofe words

Q._ mifundetftood;

UJ

mifunderfiood; for by this means. w hik a very different thing is fpoken, the fame thing which is in rhe Text, fec~5 to be raid without any change. Jn like mmer, when a Text 1s figur:ttave, fo that one thing is meant indeed, :mother thing feems co bl! meant. and a man thall take it in the feeming frnfe without any regard to. the figure. As if a m:m thould fay, That in cafe any mans 6ght be an occ1fion of tining. he ought to pluck out his eyes, and wholly blinde himfdf, bec:mfe it is wriuen,. If thine tyefhal/ otfmd thee, plHckJt otit1 ttnd cllfl it from thu. For thele words do at the firft flght (eem to fay as much, where:is their fenfe is very different , 'lli~. Whatfoevcr m:i}) flacken or fiop a. mans progrefS in the way of the Gofpd , he ought to abandon that thing forthwith : for that it is better to be without that thing then bti11g thereby hindered in fuch a courfo, to lofe ~he KingJom of He:iven, :ind co be adj udgcd to eternal tor­tures. In like manner; if, when the meaning of a 'fcxt Olll\ be according to the letter, the words are fo expounded, as if they meant otherwife. As is praClifed upon thefe words, Go and fotm' thf jtlf ursto 1hr Prirff, from which, this feotence is drawn, 8vtr1 man m1Jfl confrfs his ft111 to a Pritfr. Another means whereby a falfe frmence feems to be true, is, when in the true fcntence there is fomewhac cont.tined, either exprc:Oy or implicitely, and che folfe fencence fuall be E-xprctfrd in fuch mms, as exclude that thing fo1:ontained. (Thr thing we fpeak of, !o r.ontained, is either :m exception, or a condition, or a cir .. cum!lance, o~ fome explanation.) Or fome condition or expo­{ition, fuitin~ not with the Text, Oull be added. Thofe words of the hpcft\e, have qutnionld's an exception or a condition, 'lJt net drctivetl, nrithtr w'1orrmor.grr.r, nor iJo[.ittrl foal/ Rrtain tJie Kingdvm of Hravr,,,for we mull: undern:ind ch~t condition, unlefuhey repent. Now if :my man ~10uld fav, That the fin of uncleannefs could not be pardoned, he n'1ould fp,':lkthat which were agreeable co the words indeed , bnt far from che fcope and purpofe of that Texc. In like fore, chofo words of Stlvmm need -an ;xpofition , Tbr condition of m11n and be aft is tbe fame, as the1e did, fo do they, both die ali~e, neither is a ?Jlan better t~el? a beaft. Now the expoficion to be underllood JS, that thus 1t 1s not abfolucely, but for ought which a mans

rcafon

Tfg D~vi/1 Cabinet opmfd.

relfon can obferve to diffoencc them. Which expofition being excluded, he rhu !hall prds the \vords of Sol~mm, 01all pluck up all Religion by cheroots. Tho fr add unto the true fentence of Scripture, wf.o fay, Thu thofe fh:ill obt:iin eternal life:1 ":'ho believe th:it their fins ar~ f~rgivcn for Chr!tls fake, pro· v1ded t.1ley fh:ill recount all their !ms imto the Pne!l,1nd obtain a!::folution from him. He ch:mges fomewhat of the true fen­tence, who fays, That the Law is rhcn:fore holy , bec:mfethe lmowledg thereof makes a man holy : for it is not therefore holy, but becaufe it makes a man to dcfpair of his own llrength, and brings him unto Chriit, the ondy means of falvarion, and bec:iufe it tbcws what thin0s plcafe or difpleafe God; to the 'tnd , we may worlhip him, not after our own inventions and conltitutions, but accordin° to his command. A third means, whereby a folfc fentence is thm{\; into the docbine of Religion, apfearing to be true ontly, in!le1d of that which is true in· deed, is, when from fame true fcntence a falfe om: is by a wrong inference collea:ed , which collection Oi:ill be ttfrd in place of the true one, from which it wa.c; drawn. So, when the Bitbop of Rome h3th gathered out of thofo words, whatfmlfr thoufoalt binJe on earth, fh110 be bo:1nJ in b~11vm\a11d wh11tfa:vtr foaO b1 loofed b7 th4e on e11rth, fo11/I be loo.fad 111 heAvtn: th~ fentence, That he hath power to make new hws J and to c9n. fiitute new heads of dm'lrine,or as they call tbemJ new articles of faith, and to compd men to keep and obferve the oneJ and co believe the other: This colleclion or inference of his. he Jllakts account ofJ as of a feim:nce of Scriprure. . Now there is a kinde of fall-! inferences .or colleC\ions, vecy hidden and ob­fcure • forafrnuch, as rhey are partly drawn from fuppofiric:-is, which are neither expreffed, nor perhaps once tho4gh~ ofl>y the collectors: yet are Cuch ~olle~ions admited withouF any qudli• on, even :is if they d1d anfe out of moll cen:un and clear grounds. . This may ~e fec:n in that cQll.eClion we laft na~ed ' i:or,that it may be: mfered,That power to make laws was ~1ven to Peter it is ri:quifite, that the word binde thould (tgnifiet<> make 1a;.,s: For fo )"OU !ball ri_ghdy collet't; to \>indc is tQ make laws, power of binding is given to Peter, and confe­quently of making llws; In like rnaner y911 nial' cplletl; to

Q...~ .1oofo

Jt6 SatarTJ Strl!ttfgnn1, er,

loofe, is to repeal bws : now power co loofo, was -given to Petrr ; thcrdore, power to abroga!e hws was given co him. And lince it i~ f.iid, Whatfoeve: thou lh:ik bind and whatfoevtr thoidhaltloofe; it will follow, chat Prt'r may m:ike or revoke what laws he pleafo ;yea the Ten comm:indmen·s he m:iy abro• gate,if he think fie: Again, fhac all this n1:iy :ipre1r to bdong co the Pope,. another fuppofition mull be mado!, vit,, Whacfoever authority was given co Tarr , the fame is given to che Rom~n Bi!hop i fince therefore Pettr had auchoricy giv1 n him co make or abrogate what laws he plt'afc , the fame :iuthority is given to the Rttn in Bithor• Bm this conclulion is infrred, without any mention of thofr foppoficions ; Triac to bindc-,:md to loofr, is to m:ike,:mJ rev.1ke laws; and that. Whatever amhoricy was civen to l'mr, is giwn to the Bi:bop of Romr, Nc:ither is every man able co mark in the mal<in::? of foch collections, what that is which is omiccd and patled over with fikncc , :is out of :ill quell ion crnc,though it be indeed :is falfc as falfo may be. Fur. thermorc, ealie it is for any to tmdcr!hnd , That chc obfcurity ol fcnccnc<:s or dotlrints of Rdi~ion, is a caufe, that if :my mucac:on be made, it cannot ca!ily he difcerned. Now the ol-· fcurity of Chrillfan doctrine, fp1ings from ihefe grounds. 'ficll, bcciufe it h:mdks the t!.ings of the fpitit, :ind therffore canr.oc be undcrllood withl llt the fpim: which fpiric being wanting, though there be a great corruption of dotlrine, yet can it not be difcerned. Anothtr ground is, bc:caufe, being written in one tongue, we arc forced to l::arn it in another tonguc>,imo which it irnoc very apdy cran{lm:d. And although a man lbou}d give him(df 10 fiudy the Hebrew and um:I<; yt t fcein~ they arc not now n fed by any Nacion,buc have cheir Being onl'ly in Books, he will nevt:r be able co ka n rhem fo pc. fo~lly, but th:it the proper figmficacion and va• ivns uli: of many words and phrafrs, will be hid &om t.is knowl,•dg.How· bcic, this obf curi:y we fp~:ik ot: is nor fo grl'ac, bu; chm where fome portion of the Spirit is prefrnt,chofC: things at kill which are neceRary to be known for falvation, may ea!ily be under­t\ooJ. And fo much for the cmfrs of not difceming a chancrt in dofuine, which are in the dotlrine ic fdf; we an! now ~o handle: fuch C3ufes as are in the mimer of the change.

Now

Th( Dn1ils c.ibinft opm(J, ---:----::--~~--:-~~~~~~~-:--~~~~~...:...:.117

Now the manner of the change mlktS it undifcemed for as m~ch as thech:mge is made by little and little, for, iffo b;, as we fa1~ before, out of fome great heap of grain, ewry day fome few grams fi1ouU be taken, :mdas mmy of :mother fort bt.>putin the room of them, who could be able to difcover the mutation? Who is able to difcern_how much it is that a boy growsd1ily, or how much a m:mdeclmes and waxes old? Now the very filf.famething is co be fcen in the mutation ot doClrine : for we !1ull h:ive a man to day fuppofc, who if he make no othtrch:m;re, will at leaft iC:. vent fome generall mme, for to call Cuch things by, as agree in na­ture or in fome common reference or refpeth which name will be afterward applied co things very Jiifcrem,and it finl by this means come to paffo,that the nature and notion of the former things will be obfcured : elms did they that firft called the holy wafhing, and che Supper of our Lord, Sarr"mmts. Wh:u hurt could any onefo much as fofpt:Cl: from fo fm:ill a matter? Howbeit, in procefsof tune, there wc:re thofe, who fuppofing th:it any facred and holy rite was intended by the terme s ... cr.fmcnt, begm to ~ive that name to laying on of h:mds, Mmiage, Penitence, O:mhrm:ition, Extreme UnCl:ion: Whence it is come to paffe, that Baptifme,and the Sut'per, having a n:imc common to them, with othtr things of mnch :{tffrrent nature ; their true notion is rendrtJ, dark and ob­fcnre. For there re1mined with the gcnerall namc, a notion ill like m:mner gtncrall and common to thofe ochc:r thin:,rs : whereas,the propl't" notion, which ought ever to be kl pt 111 mind, is forgomn. Hence alfo it came to p1fs,that as it was m:inifdl,that baptifm and the Suppc:r were ordaine,{ by our Lord : So was it commonly l_>c· lit.>vcd, that all thofe other things termed SJC":unmts, \~1t're in l!kt: maner by him infl:ituted.At length Bels began to be b:i.pt1fcd:w~1c:h pratl-ife, what elfe did it, but occafion the fimple people t~ thulk, that the b~ptifin~ of men was of the fame importance with that baptiline thL'}' faw pr:iCtifed upon the Bds; wh~rcby,t~~ memory d the wall1ing away of !ins l>y ~ht bloo,l of Chn~,figmhcd by the w;1l11in" with wacer, was abol1111cd? Now, this m1kes much to hi,1e th~ coufena"e :mJ ,·kceic,whrn there is a colourabkpretence: So as the innova~ors may fwn not co bring ii1 :iny new thing; but to ddire the prtferva~ion of ?oarinl.'~. n:ccivtd by ~ome ~'':-1kce­remony and obfcrvattOll, \'\ herd ore, wh1..11 the firlt Chnft1ans,or

Q_3 rath1..i:

J 18 S1tt.m1 Strat11gm11, w, __ _

rather thofe whic~ fucc€eded ~he 6r£l:, $ro~ing vay remifs, in re­Ii eel: of their former he:it of piety (which 1s commonly fern when .Een ceafo to be exercired by affiitl:ions) and fo growi:'1g kfs fre. quent in the exercife of bm1king of brl.'ad: fomc one pmdven­ture there was who judg,,:d it a very goodcourfe, tlut the Prieft at lt:afr fhould fo:qUtn~rly rcc..:ive the bread and win.! in the pre­fence o'f the mulcirude: and by Co doing, cdebrate the m.:mory of the Lords dc:ith : for :is ·much :is it would be all one in a nunner, as if the by-!l:andas had all of them communiotcd and partici­pated thereof.In which praaife,trnly :t man would not think there was any inn~vation, but only a care Chewed ~o pref~e fo whole­fome an ordmance of ciur Lord from growmg quite out of ufe, which being grown into a rufl:om ; forafmuch as it w:is done wholly to commemorate that facrifice which our Lord offered for us upon the CrolS, and the term of Pridl: was not wanting, it gave occa!ion to fome, .to attribute the n:ime of the thing lignified to the thing lignifying,fo as to call chis performance now no longer the commemoration of a facrifice, but a facrifice it (elf: Afterward, whtn it had obtained the mme of facrifice, who will wonder that it began to be :iccounted a facrifice ? And fo whiles every day there was innov:ition m:i.de , yet inafmuch as it was little which was changed, and fome very goodly pretext was ever in readinefs. the innovation could not be perceived ; fo th.at at length, the molt plain and limple infl:itution of our Lord, concerning breaking of bread, WlS by a wonderful mecamorphoiis changed .into that mo!l: pompous and laborious bu!inefs. of the Mafs. And wli.o fo lhall diligently con!ider, will eafily obferve that thelike hath happened touching all other pi;in ts. ltlt~ofe that are the Teachers, m cafc they corrupt any pomt, the m:un caufe why fuch their corruption is not difcerntd, is the great opinion which men have of their piety, holimfs, and leaming, and their being thought to fiand very much :dfdkd to the dotl:rinereceived. Now fuch an opinion :is chis with the people, a mm attains, either by giving fomc: emi­nent proof of himfelf, or by the tefl:imony of fuch men as are of greatdl: rq;ute, or by right, as it were, of inheritance. He gives a good proof of himfrlf, who does acutely and fluently difoourfe of matters divine, and by often citing the Sctiptures, and to aood purpofeJ Chews himfclf welt vc:rfed in fucli fiudies: buc efpeclauyif'

if he thew himftlf an eager oppofer of fuch dofuines as tho: peo­ple abhor, and a great honorer and reverencer of f uch perfom, a1 the people highly account of : Now the tefiimonies of men ap­proved beget a good opinion in the people, becaufc men are per­f waded,~hat in regard of their gravity and pmdence,they willwit­nefs not~1_n~,bu~ ~t :whcrof t!iey have a cert:iin knowledg;wher­as notw1thit:mdmg it is very often fren,that by fimulation,flattery, and other arts, the over.great facility of good men is fo overcomt, and wrought upon, as that they may be lirought to commend fuch perfons, of whofe piety and learning they have fmall knowkdg. In the mean cime,hciwever their tefiimonies arc drawn ftom them, yet the fimple common people do yeeld thereunto no lefs credir, then if they were oracles. Some men gain a good opinion cf tbcm­frlves, as it were by right of inheritance, when as they fuooeed in place, fuch perfons whofe life :and dofuinc have been veiy much approved of. For it feems a likely thir.g, That none but goOd men lhould be put into the phce of good men, and fo the reputation cf bonefiy and learning is transfered from the one to the other, cvm as inheritances pars from the Father to the children. Nevmhekfs, even as thofe who from a low and mean cfute, have by great la­bors and difficulties attained great wealth, leave their children, heirs of thei goods indeed,and all their polft'ffions,bnt not of tbetr iodu.firy and wit; forafmuch,as being bom in the mid.fl of wealth, they findenoneed to cxercifethcir wit: even fo thofe men woo are at ceruin feafons, fiired up by the providence of God to purge the Church from errors , ftnce they c:mnot but be exerCif ed with great and knotty difficulties, they mull be of neceffity armed with very c-xcellent venues, and fo become famons; whereas their fuc­ce!fors, m:uters being reduced into order and compofed, and Smn dt:alingnownolo:igcrbyforce, bnt by craft and policy (which rhey are not aware of) they meet with no confiderable occafions to exercife their piety and prudence. Y ct neverthelefs, though they be far inferior in venue, yet in outward appearance, as they holCl the place of their predecelfors, fo do they retain their dignity and repumion : and by how muc!i the farther you defcaid from thofe firil:, fo much the more unlike fh:ill you finde their fucce!fors , and the more efir:mged from their venues. And forafmuch as the fame or greater authority abides, with very little piety, pru~ce, l~n-

mg,

l~O -----------· -~------·--·--------ing, and hearty diligence; who fees not. ~~\' eiffiy i~ may come top:iJs, That they may daily, through unskiilmn:?fs, corrupt mmy points, and no man difcem thl! fame: br re-Jfon of their authority and reputation? And to the end,that h:ch like lla{\:ors may by little and little be brought into place, by whofe means, Satan hopes to procure a greater and fpeedier corruption of doffrine; iris a great furtherance, if fo be fuclithings lhall be annexed co Eccld"w1ical Fm1tliom, as fh~l make them much to be defired:: as for Pallors to be highly cfieemed of, to have all men rife umo them, and give them place; if they lhall be well accommodated and live in abund­ance of wealth; if they lhall be accounted !itch as ought to cen­furc all, and themfelves not to be quefiioned, without impkty :md wickednefs. For who is there that would not excetdingly defrre to be in fuch a condition? So that in cafe there be there allurements 2nd the like, asfoon as any place lh:tll be vacant,take heed of think­il)g that fome excdleoc p::rfon £hall obtain the fame : he will foon­df obtain it, that does befi koow how to beat the bufh that can fue for it with greaceft arc. Agood and godly man, though he conceive he may hondUy feek it, as minding ondy the glory of God, and not his own honor or profit; yet for thJS caufe he will not fue for it, forafmuch as thofe that are truly pious, being mo!l: of all confcious of their own wcaknefs, which isa!waysgreate­nough, have a mode!l: opinion of themftlves, and account thern­felves inferior almoft to every one. And if fo be the tim~ prove yet fo good,as that offices are bdl:owcd,not upon thofe that hunt afrer them, but upon choice and qu:i!ifit:d pcrfons : yet lhall not the btfi men,cven at fuch a time, always meet with betl quarter. Jn:ifruuch as men void of all craft, and enemies to all bad arcs, taking more pains to be good indeed , then to frem to be fo, are caGiy in the gaining of an ell:imation of holinefs, out-firipr:d by crafty fa lows, ambitious of honor and dignity. For they will not fo cuningly hide thdr own infirmities, they will t:ike more pains to be rid ot, then to hide their vices, they will not ufe any policies to procure the favor of men. He that is ambitious of honor, will mofl care­fully hide all his vices : he will mo!l: diligently addi~ himfelf to whatfoever he underfiands thofe men do mofl approve of who ~e ab!e to promote him ; and will never leave uniif,by iunuhtion, d1(f'unu\ation and Battery, he have gained chcir approbation to the

fu\l.

fuJL And by this hidden and more cunning and painful kinde of fuing, fometimes wicked perfons prevail as much, as they could do, were they allowed to ufe an optil and free trade.

It remains, that we ~pea~ i;if foch caufes of the not perceiving, that a change of do&me lS mtro~uced, as coofifi in the P,trfons that arc taught. Now they are chiefly two, c:ireldnefs arid igno­rance. Carelefm:fs for the moft p:u:t arifrth hence, In that the p..-o.. pie trufr too much to their Pillors; and perfwade themfdves that they will not Oip into any error, and that therefore they hav~ fmall need to have :m eye over thern,but that they are bound rather ro embrace whufoever they !hall hold forth, without any auious examination. Hereunto may be added many other buline!f es whereunto men additl themfdves: For that faying is of hrge ex! tent, 1vhert mms trM[ttre is, tbtre u their he11rt,and that other Noman canfarve tw~ 11111fter1. Now, how it may come to pd~ that after :t people hath once hal1 a great knowkJg of divine Trnths, the faid knowkdg may as it were vanifu away, bcfides that caufe which hath been even now al!eadged, we lhall in ano­ther place make difcovery of fome other reafons. \\1 e !hall for the prefent adde ondy this one~ That the people thc:mfelves are in a perpetual kinde of mutation, fome daily dying and dq>arting. othe1s focceeding and growing up in their fiead. Whence it COlllt'S to p:ifs, That fince the change which is made in C\'et}'. age, is fmall, either the people cannot perceive it ; or if thty do obfi.'!'Vt: it, yet they dl:ec:m it not of f uc~ mo?1mt , ~to think fit to move any diffaence thereabout. This th111g alfo IS of very great force, to keep the ptQple from taking notice of a change in dotlrine; when men Chall perf wade themfelves , th:it they are not :ible to judg of matters of Rdigion, as tho~gh it ir, it ir not,. and otbei: words ufed in Scripmre, do n.oc .ligm.fie the fame which they do 1~ com­mon difcourfe or as 1f nothing couM be underfiood, without fume great kn~wledg in the Tonf,rues and Art~ o.r Sciences, and as if the power of the Spirit were of ~o efficacy ~v1chout thefe helps. Whertby it comc.s to plfs, that wh1ks they think tht.'1 underfiaild not even thofc things which in fo!ne fort they do w1,krlhnd, be­ing exprelTt:d in moft clear and evident words i they do atl~ arrive to that blockithnds , that they ~ot underfiand them iq• deed • fo that though they have: before thell' eyes a fenteoo: of Saa-

, ' R. ptutC

12~

pture fo c!ear, t11at nothing cm be more evident; yet if they to whofe authority they in all things fubjc:<'.\ t!1emfelves, fu:ill fay any thing point· blank oppofite thertumo , they will give credit ut1to thlm, and imlgine themfdves not to fee that which they fee as clear 25 the lir;ht. And by rhe!"e in=:ms wrily it comes to plfs, That when the dotl:rine of Rdigion is corru~d, the mutation isnoc difcovered : Furthermcre, when the dot'trine is one.: begm1 to be changed, ic mufl: nei:..is be, that out -0f one error another fuould fpring, :md prop3gate infinitely ; and God, for jufl reafOns of his own, blinding tlitm, men bring upon thcmfe:lves· fo great darknefs and fiip into foch foul errors; That if God out of mercy open: rn:ms tyes, and let him fre thofe errors he lives in, he can fcarcdy btlic vc himftlf, or be perfwadcd th:u: he was ever envdq>e<l with fuch bliiide errors. \Vhich thing is as true, and as well to be feen in men of greactft kaming and experience. If thou thak thorow­ly perufeth: writingsoffomc of th~Schooimen(as they call them) thou fualr m fome places meet with fo much acutenefs, as will make thee admire. Thon fhalt fee them oftentimes cleave a fine thrt'd into many parts, :md ac.curarely :inatomife :i Bea, andaHtde afo:r foll fo foully, and avouch Cuch abfordities, Tb:it thou canll: not fnfficienrly ftand amazed; wherefore we mu.fici>ey cllatad. vice of the Poer.

Prin,·ipii.s obftn,faro mulicina parll!Hr, Cr:m ma/a per long.u inv.:IHere mor.u.

Rdifl beti!l'tes; that Med'cine fiaystoolong, Which comes whm :ige has made the grief too arot:\!}

Now there is need of a double Caution,: -viz, Th:lt there be no change made in the dofuine, when it is pare : And if any change be made, that there be· notice taken of ir. Now look wlut ch:mgo is made in this kinde, all the bhme is laid upon tho~ whofe office it ?s to infirua: the people; for rhongh themfdves :ire the authors of the change, yet will the people impute it to the Minifters Oeepi­nef~, and w:mt of care at kill. It concerns therefore the P:u.1ors :m_d Teachers to be Eagle-eyed ) and to be very wdl acquainted w1rh rhofe caufes , whereoy the change of dothine beoomes un­difcovcred, and to have them at their-fingers ends, and to be wary that on no 'Jand they may mifcany. Now -it will be an excclleo:

caution

The Dn:ils Cabinet opmtrl. n; cau-:i~n for t~e keeping of dochine pu-re-,-:i::f-:tf:-1e-y-:fb:-:tl-:::l-a-vo-i_d_all ___ :. cLWoUS and vam controvtrfi<;'S: If they lh:ill frt btfore their eyes, the fcope and end of all rdig1ous doctrine, and likcwife a feries er catalogue of all fuch things, as m1ke to the am.inmcn t of tlut c-nd (of w~ch we formerly fpake ;) if they .Ouii atfctl notondy the mam:r. tt fe~f, but alfo the words and phrafrs which th.: holy Ghoft m Scnpture m:ikes ufe of, and excL·eding!y fufpet'l: all dilfer-en_t forms of fp~aking. Not th~t I would h:ivc them to fpe:ik no-thmg but Hcbra1fins ' for fo their langtuge wo~ld not be plain nor intelligible : but I wifb that they will ilmn all Cuch exprellions :i.s haw been invented by ovcr-nice difputants, beyond what ~as neccifary to c:xprefs the frnce of the Hebrew and Greek, and :tll ~10fe tenets which men by thtir O\vn wits do called and mfer from .the Scrirturcs .. Now of wbt c6ncc:rnmmt this will be, we may gather by this inlhnce : The P:ip1fis think it one and the fame thing to fay,. The Church c.t11;1ot trre: and to fay in the words of our Lord, Whcrc{oevcr two or thru fh.tll be gatluml together in m; name., there n,ifl J be in the miJ;1 of tlm11. Yee is the difference very great, which may thusapp:ar, forafmnch as in cafe any one fliall conceive the Church to be the Pope, Cardimls; and Il11hops anointed by the Pope : he hming th aforef:iid fc.n-tence, will judg, that whatfoevcr they lhlll decree, ought to be of force. But if he ihall rather mindc thi: words of our Lord, and lhall conGdtr that thofe kinde of men, do regard nothin9 but their own crururndicy, wealth and dominion; lie wiU be fu tarfio:n Co undedtanding thl'.m , that peradventure not being able to allow the deeds and pracrifes of thefe men , he will come to hope from ~ofe words~ That if himfdf with fome other good men loving God with their whole hcart,iball come togechcr,:md un:mimou~y implore the :Uftlbnce of God,. Gull be better _able ta decerm~JC what it is that ought to be behc:ved and praa1G.d forthe attalll-ment of falvation , then if they lhould perfdl: to pm thdr confi-dence in fuch Pafiors. Now this rule, That the WQrJ~of the: Scripture ought to be u[eJ rac_her _rhen ~ny other, is th~ crpecially to be ouferved, whtn any tlun~ IS dd1vcrcJ :IS a ctrtato anJ ~·ed truth, or as a mle of faith or life, or out of which '.lllY orherthl1~ is to be infrrred. For in expo!Ations and expLn:itio.ns~ as there is.

need haply of gre:tter liberty, fo is there kfs Jan3er sf tt be taken. R i for,

for whrn as the word of God, anJ the expo!ltion thereof, :rreat roe ;nd th~ fame tiJne both together in view ,as it were; there no roan can be ignorant, thatthe expo!ition lsthe word of man ' fo th:it he may rejetl it, in cafe ic frem impc:rtin~m. And look by what means a man may hinder the doc<lrine of Rlligion from be­ing changed, by the felf fame he may finde whether it be changed or no. Noweveiy1mn ought cocompare the doCl:.-ine of that a!!e wherein he lives, with n 'other doctrine thtn tllat which was o~t of gudlion fpotlefs, which is the doetrine of the Apo!Uts. Whmfore, notwithlt:mding that in our age che Gofrelisasit were revived, yet ought not any man thus to think, Tluc-he ought to examine whether the Gofpd hath lofr any of that purity wher­unto it had at this time arrived ; he ought rather to look again and :igain, whether fome corruption do not yet re1113in, whether it be not in fome part, as yet not foificiendy refiored to its ancient pu­tity and lufirc: : and confidently perfwade himfelf, Th3t he cannot be (that I may fo fpeak)ftilfidemly fuperfi1tious,in refeding evezy word which is not in the !icriptures. Forafmuch as man will ever be more wife and wary then the holy Spirit, and can veiy hardly forbear to mingle fomewhat from his own head: fo that whatevn­comes from man, can never be folficiemly fufpetled. And bec:aufc a thing will be fo much the better preferved, by how mnch the greatcr is the number of thofe that keep it : the people.- ought often to be put in minde, That both the reading of rhe Scriptures, and the care of Religion , belongs not to the Pafiors of the Church onely ; but that every one that would be faved ought to make diligent fearch, whether any corruption be already, or is fur the future like to be introduced ; and this to do no lefs canfully, then rf he were perfwaded that all beGde himftlf were a!leep : and whatfoevcr is wont to t:ike the common people off from fuch .fiuJi~, care mufl: be taken that that thing bO wholly taken away. Conc.aning which matter, we 01all more conveniently difcourfe anon.

Now, fora!inuch as the pront will be finall,if fome private man lh:tll obfc:rve diat an error is introduced, unkfs he difcover the faid error, and lay it open : there mufi of necdlity be fome way how this may o:>nveniendy be done. Now there cmnot be a more fit­ing way, that that which Apofile propounds to the C orinthi,ms.

Let

Tht Dev:ls Ca/,inet opmeJ. 121

Let tWo or thru Prophus ffita"-., 1tnd l~t tbt njf J"dt • 11ndif '"'} 1 Cor s't thing 6t revealtd to him th".it fits '1.J, ltt theformrr /,; jilmt. For ' • }t "'"'all prophccJ one 6J one, that all ma; lrarn 1 .fndaU mAJ f,1 ":hortt·d. If fome on~ perfon flull ah"'.ays. fpea~ in the Church, and no ~an a~ any ume may comrad1ct him ; it will be a vey ~nge thmg, 1f. thatc;me m:m b:! not.puffed up, ifhedonotfall into fuch a conceit ofhunfelf, :is to thmk that he is the onely man that he onely hath underll::mding, he alone is wife: that all the retl are a company of brute animals as it were, who ought to depend onely upon ~im, and to. do not~ing ~uc leam of him.. And if any man £h:ill think, that himfelf likew1fe hath Come ab1liry to teach he will account that man an hainous ofrender. But wliarfay& th~ Apofil<: to this? Did the word ef' GnJ come from JDll 1 ,,.. t:imu

it 1mttJ pu one{J .1 If dnJ form to '1e a prop~t, or ffiirit111tl; let him ack._nowledg l1''1at l Write unto )OU to lu tbt comm.J>1Js Df tbe Lord. But if at'} ont Pt ignmcnt, let him he i,gnor.mt. Wher1~ fare '1rethrm, labor th::t Jt m19 prophecy, lfndforhitlnotto JJm1l_ 'With tDnguu, let .ti! things 6nlont dtcmtl.h and iii• or"4r. It is exceedingly to be lamented, That this cullDm, and the pradicc of this command of the Lord, is not again re!l:ored inti> the Churchct, and brou~ht into ufe. But fome men may fay; Snch is the l'2lb .. nefs of this age of ours, foch the boldnefs,fuch the impudence, Thu if it were allowed to every one to fpeak in the Congr_~ation, there will be no end of brawls and contention. Why fo ? Is a man:motherkinde of creature now, then wh:tthewasof old~ Thou wile fay, he is. For m:inkinde hath continually degenc:rated, ~own WOlfe and worfe, and feeins now to h1ve attained the top of corruption. Is it fo indeed? But,fuppofe it to be fo. Thou t1Ut art the Tt:tcher of the people , art not thou alfo thy fdf made of the fame mold? Artnotthoubom in thefameage? Imfmuchas this ordinance princip:illy was intended to keep I'afiors within the bounds of ml •defiy : that th~ m:iy uoderfiand, That they :are not the authors of the Word of GOd,that they have not alone received the Spirit : by how nruch the more mankinde hath dcgenerat~ by fo much thegre:u:erneedis there thereof; for,that there isoo\V, more rallmelS, arrogance, pride, then of old ; this L'> true, as wdl of the Pa!l:ors and Teachers, as of the rect of the~· Arc thou a llrophet, haft thou :my portion of the Spirit? If thou hill nor~

R 3 {o

u6 S11r1U11 Strl#11gmu, or,

fountitiog it is, thac 1hou aluut' fh:u1J;it--·1P--e1-k-in-r-he-Congr;.. gatio:J, rb~t rhm: will fi:ard!y ~found any that ddire5 rather to be filcnc r, rbcntby tclf, Bunf tholllrt • propbet, if thou haft the Spirit ,m1rk 1.11h1t r.he Apo{Hc: fays, 4ck._,,o~edg (quoth he) th1111,,.fo 1bittf.1 .,,hich J ~ritt, •rt tb1 com111111"'ratnt1 of thr LwJ. Go to ttcn, 0,1 c he on1: fide we: b1vt' rhc judgment of our Lord, willing thH prophecy (for this i1 a W<>i'J that wi: are nbligtd CD ofe) lboold beco111mun to all, and that no.t for the deRraaion, bat the lalvation of the C.hur ch: Oa che otb.ct (j"J~, Wf han tlly judgmctnc, who ft1nft Id\ thac may brec::d con­tenrlml aod confufion; whofc iudgmrnc now oughc we Mther ltcncht» ~ If thou Ibale conct'iYe we mull U&Qd 10 thine; con· llder what tboa affumefi unto rlly fdt, and what will become of d1ymodefty. Our lord,it fuould fo!ai, andedlood not whtt • kinde of creature man was ; he wanrcJ rhy wffdom, bJ ike, to ocfmonifil him of the d111ger ; or haply he rhocghr not upon that corruption wllich thouki bdal mar.kinde 7 whm:by 1uch a Liberty might prove unprofit•ble. B11c P•Nl anJwers chcc, Th•t Go.I # •t the M1"t61r .f. f#nrnliM, ~NI of ~ll~t : Who weft knowing wbt might mattCQQteorioru,wlaat beget peace, and not lo•ing oor willing to htTcr cootenrion, hut pem:~ will­ed rmt thi1 liberty ot ttropbeiyiog lhould be in the Cnurcb. Wltat can!l thou fay to tbt' contrary, what hall t.hou to ob Jui mgaiol\ Go~ himfolf, wilt thou accute him of indikretiool No mtn ll1~h fo wicked a,rongae, 1uo dare to do ir. Yer if tlwa lhalt dilig~mfy farch thine llC:ert, rhoa thalt fincle there. cntain difp:>lirion ready lo contcaal even with God bimfeJf : Whim motion of thy heart, mdt bJ oo 01e1r.1 be bcarkeoed IJnto, bl2r Gnrply ttprcffod, and wbollf U.bj~&:d co 1ht Spirit of God, It mty fem> pmdnntutc an lbftil'd thing, Tbar aft« fome 1'Cl'Y learned perfoo hath lpokcn , fome contemptible perfon fball be alloWed eo eontradd bim. Caa !uch 1 pcrfon (q do widtoat great nlhnefs and tc:meriry I W tire: I to fpcak ac:otding ro the Jadgmmt of man, Terily l could ootdcay it, Bat if we~retly porf.,Ucd, Tb:ltthcknowlcdg ofm1tr.cr1 dirine, ought Dot to be acniboted to OW' watdiiog, lludiu, w.ir1, txatro<iod andtobi1Spirit, wherewith boc:an inamomtnt cncfoc dsc limpldl perfoain the world, end dw wirfl no moro

Jab.or

Tht Dn!ils Caiimt opmd.

bbJr or ditficulty. then if he were rogi~e him umo one thar had lpent l'!rflors age in fiudy: Whit re3fon is there for me to judg th:atthis man d0ts rdbly aod un1dvifrdly, if he 011lhrife and c:ontndia ? Is not the fpiric able to rcyeal fornewh:it to him. wh:ch he huh hidden from th<:e 1 N•.>W, if r he foirit hne rc­ve1kd fomcwhat to him, snd to th1t end anc1kd it thit he might comr:idic!t, that by his means lhe thing may be revcaleti to the Church: llull I fay th1r he huh donerdh1yinob;ying theholyGhofi? And if rhou thiokotherwife, verilytho:uri not perlwaded rhlt 1he S;iiritis the Author1nd Teacbcc of this Knowledg, but that alt the praife thereof is due coltudier, w1rchings, and 1he wits of mc-n. And if this be thy judgment, I tell thee 3gain, That thou art not onely unworthy to be the fol: fpl'ak~r, but worthy mher <o be the onely pcrfon not per­mitted to fpeak in the congreg1u;on. And that thou m1yn the b;:tter undulhnd, that the moft unlearned ought to be allowed to fpcl k, confider, God will have himfelf to be acknowledged ihe Aue hot of his own gifts : he will not have his praife 1ttri­butc-d unto oudludies or wits, bot uoto himfclf. Butif the mm that hath fpent all his life io ftady, {peak wifrty it !snot .aq ributcd ro God, but to {ludy : In wotd perbsps ii may be at­lr,b:.1t::d m God, ycc not withouts Yehemcnt relu~bnty of oar judgment : and this is th st which (I f:ry J God wm not 2bide. Bllt it fo be rhou lhdt hear 1 wife word come out of the montb of fomc unlearned perfon, thou mu~ needs, whether thou wilt or nn, a<Knowledg God co be the Author 1h~reof. So, when God wss minded co give urtJ Ifr.iel aviClory agtinlhhe Mia'i­oiitt1, tmder 1he ronda~.of gideorJ; md Gidmi had gathered toge: her Thirty thoubnd men , lclt the l/.ielitu thould bo2fl thi t rhey hsd gotten the vi&ry by their own ftrcngth, and nol: by 1hc: 1ffi!l:ance ot God (which might have been concdved, if Gidron hsd fought wich fo numerousan t\rm)') he. would not fwff~r him co hsve :ibove Three hundred, th:it it m:i:ht appeat thn h:: was ch~ caufc:of the vicfory, and not thcmnnberor v.i.lorof rhofo<h!!t fought. Now, betides the glory of God, hereby gr.c:i.t profit does 11t:crue to the Church. Por if the: people fi11l1 lee oow "ne m:in,now another, endued with che {pmfi \I·· 1ond all(Kpe«at:on; ~ny will thereby b: eoc:ounged to !lope

tor

SAtll111 Str11t11gnm11 u,

for tho fame gift, if they fiull ask it; many w 1U tarn and pro­fit; 11nd it will thereby come to pafll,thct whi:n ccca6cn 01111 be to cboofe a Minifter, the Church Ou.11 not need ro call llr:ingc .end unknown perfons to th:tt office , but llk may ha•c of her owo ruch as are fi~to be chofen, men w hofe conrtrfarioo and manncrsuc fuffici:ntly known. And when rhe numb~r of fuch u arc ablo to prophecy, fuall br; gteat, the Church will not be forced to ufo furh Paftou as from their Y<ry cnildhood have propofi:d to themfdvcs Cuch cfiices as the: rtward of their tludies I and additlc:d themfdves to the fiudy of Scripture and Religion, ru otherwife rhen they would have done: ro Lome Trade, whereby rhey meant in time to get their livinP.: So that .a mao can expe& but very fc:w of them to prove 01 ht r then JIJercenary or hireling Pallors. Now, rhat it was the cuU:om of the: J cwil:h Church, that all might thus prophecy, we may

Luke f• hence conjetlure, in thu it is upon Record, Lt1k.! 4. how our Lord, upon the s~~/111th ""' .ruording to the t:uft~m. t:ame into the S7•11gog11t,toofi:..11 hook._4nJ txpo11ntled 11 plaet of Ef~J; and how, S1i11t twt/111 7m·1of11ge ht [11te 11t Jtr11[11/em i11. the templt lf111P11l the Dollors, and did difpHtt. for he could not Co do by ve11uc of any ordinary office, ford much IS hisagc wu uncapablc, neithet did the Do~ors know who he was. Y ca rather, our Lordiofo doing mull needs makeufc:of the power which was granted to c very one to lpe1k. J t remained in the Cbrifiians Congregations until rhc times of Conflantine,1t the leaR. Fora( •

.t!cc:le.hill:. much as we have tbefr: words of E11{t'1im, the Wrirer of Jlb.9, Church·df.lirs, to that dfctl : If ". n111w1 i11fpired '11 the gr1m

of god, f!Jt111!dfit11k_11nto the People: the7 111/ with great Jiltnt:t fixing thtir t7et N/Ofll hi,,,, gave f 11t:h 11ttentio11 , 111 if he b11tl '1ro11ght thtm fame err4nJ from be1111m. So great was the re:• Terence of the heuers, Cuch order was fecn among the Mioi· ll:c:r$. One after anorbc:r, another after him. Neither was there onely two or three that prophefied, according to whar the A­pollle faid, but to all was given to fpeak; (o that the wilh of Moft1 fcems ratber to have been tu: filled in them, when he (aid W111fd God t1l1 the pro1.t1 might pr1phm. There WIS Do fpleen: noenry,1&e gifts of ~od were difpenfed, every one, according to Ilia willer" coorrilmting fUs n1faft:inco Qor W3. :onfirawion of

tha

-·-~~~ tbe Church; And al\ was done with love, in foch fort, That they !\rove mutually to honor e3ch other , and every one to prefer an. other lkfore himfdf. Bn t to the end this common prophcfy~ may be profita~le to the Church, ;ne ~n?fi diligtndy m1rk what ~he Apofile adv1fes. For a Cure clung at IS, tlut the priJ1: of man JS fo great, that wb:mvcr hath once fallen from him he will by any means h:ive it {bnd for a Truth , neither> cm he fuffer that any mm fuould itlfringe the fame. So that if he might be p nnittl.'d to judg, th:it l:itl fpake, it will bea miracle if a man in his life-time lbould fee any one give way to run; that comradiCls him : What is P1111ls advice therefore in this cafc? Let t11'ur three ProphttJ JPettk, .tnd let the rt}ljHJ~e. He will not therefore have th: fame ptTfons to be parties and Judga. And he adds a little after,Ana the fpirit of the T~Djhds isfob;efJ to the Prophets, for G1d u not ti.JC Author of Jipentio1', /,11t ef putct. So that' as foon as any man luth fpoken hiJownmind, he ought to refi himfclf fatisfied with the judgment of the rdl, and not obfiinatdy to make no end of contending: if this be not done, :1 fure thing it is, there will be no end of firife. But what if any man will not be content to fubmit to the juJgment of ti:e rdl: Verily I would avonch, that being fiurply admoni01eJ, that hcdi­Rut b not the Congregation, and that he go not :igainC\ the com. m:md of the Apoille, or rather of our Lord, commanding the fp~ rits of the Prophets to be fubjetl to the Prophets; he ought to be ca.n out of the (ociety, though he thould hold the pdme place m the Congregation. The people li'kewife mufi frequently be~ 11iChed ; that liberty for any one to f peak in the Congregation, •S not therefore granted by the Apofile, ·to the end every one lhoulcl !peak what comes to his tongtitS md, as if he were in a ~~but whereas be gives liberty to bllll to f peak to whom any thing JS re­vealed) he would have all ralhnelfe and impudence to be laiJ afide. He that reverences not the Church of God, kt that man know. he defpifeth the Spirit of God, who is Prdident there ; and lhall. be fure not to ef cape W1punilhed. Before a man propounds any~ to the Church, he ought to confider again an<l again, how furc • manif el\ation he hath of: that dung, and what ever the matter be, let him be fute not to forget a fober, modcft, b3ilifu1 beh?-vior,

S \VltboUt

S11tAnl Srrat4gem1, or,

,•.;irhout which vcm:es, doubcks no gooj-~~ be tff;ded.Euch~~ we muil: :mentivdy confider, both ho~ far a m:m ought to fub­mit to the judgement of the Congregmon, and who llllY defer­vedly baaccoumed a tr~ubler of the Church. Verily, I concdve a m:m ought fa far to give way, as that aft~"r I have alll'dg.::J what I had to fay for my opinion, if rec cht;t rdl: fhill not allow of my judgment, I ought co give o~er dc:fcndi1!g of ir, and ceafe co be troublefome to rhe Congres:mon concerning rhe fame: Bue I ought not to be compelled to confdft! thlt I have erred, or to deprecate any fault whiles I do nor yet underil:md chat I have emd, for fo I fhocld f mne againfi God. H<! therefore is a troubler of the Church, chat will nor, fo far as we have exprdfed, fubmit to the judgment of the Church, but goech on to be croublefome; but efpccially that man who woold exatl: of anorhcr that which h~ oLl<>'htnot to do; vi~. to rec:mt, being not perfwaded that he is in ~n error. But chofe men are commonly reputed croublers of the Church, who refufe co mtifie what ever ihall any wayes fall out of the Pail:ors mouths. Again, in chis place it m:iy reafonably be de­manded, whether, when that a matter h:lth been once or twice de­bated,and fome man knowing the jud_gment of the Congregation would 2gain reduce it into Controven1e, he ought to be heard 0 ;

enjoyned filen.=e, and take the matter for determined. B'.lt of dtis we lhall in another phce more conveniently difpme. Thu which remains, thcrefore, is, that we wraillewith God,by daily prayers, to grant thac we may have the ufe of this fo foveraign and Gving liberty, fa profitable to the Church:i and that thereby we may reap aboundance of fiuic. And that he would, to that end, tatne and break our fpirits with his Spirit,and render them milde :ind gentle· and not fulfer what he hath ordained for the confimuti~n and dl:ablilhmcnt of his Church, to be by the flubbomndfe and per­verfnefs of our wits.and minds, turned to the mifchief and defiru.., llion thereof. Now ic hath been frequently praClifed., chat when fome difficult point hach been to be decided, not only one particu­lar Church lhould judge, but a Councdl of that Province or of the whole Chnllian world hath been called. Which, whedier•c ought to be done or no, ind what ought to be the Authority of O>uncds, lltlY be by fume demanded. Th:lc ~ cufiom of~

Councefs

Th~ Dn:i!s Cabintt "fmeJ. -·~~~~~~~~~~~~

C.Ouncdsought to bcrctaine,t, fcernsclearly to 111e, robe taught by the example of the Apofiles. For. if it were tequif':refor 1llCll

endued with fo gr~t ~ 1~~lur~ of the :Spirit, to confer togethet' about matters of Rd1g1on 111 comrovcr!ie: It frems, that it o~ht much more to be praCl:ifed by thofe that have not fuch a pomon of the fpirit:Neither ought we to ma':e light accoctm of our Lords promife, who hath t1:gag~d himfelf, that whe~~ two or thn;e i'h2ll be gathered together m his Name, there he will be the in m1dfl: of them. But the quefiion moved conceming the authority of fuch a Councell, is harder. And for as much as I have not now to deale with PapiHs, bLtt with fuch as would have the truth of the Gofpcl d1ored;I fuallnot need with many words to demonfirate, that no Councel hath authority either to make new Lawes, or to ordain new worfuips. But what fuall we fay <'.oncerning controverfies of Religion, which are raifed about interpretation of Stti}?turc ~ \Vhether or no, ~th a Councel authority, in fuch cafes, to deter• mine what ought to be ht:ld ? And if a Councd cmnot do thus much at leall , what other ufe there can be of Counccls befide ~ And whether there be :my difference be::tween the Counccl of the Apollles, and thofe of their fuccclfors? If, as certain :is it is that our Lord will always perform what he hath promi[ed, fo certain it were that fuch as meet to confult , would evermou ref er all their cogitations to the glory of God 1 and place all their hope of difcovering the Truth in the pro1ni[es of our Lord; and the direfli .. on of his Spirit: there were no reafon, but that all the detc:rmina• riom of COuncds fuould be attounted firm and authenti&. But fora[much as thefe are the fecrets of meris mindes and hearts, God onely can know them. And inafmuch as thefeconditions which are annexed to our Lords promife, are hidden, the confcience. in tliis cafe, hath nothing certain to rd\ upon. Make it appear to me, that a company, either of Bifuops, or any other men, are mec rogecher in the name of Chrifi; I lh11l willingly O:and to their de­terminations; but bow wilt thou m~ke it appi!ar, that they arc fo met? lkciufe themfelves profe[s fo much; as if a comp1ny of wi. godly di!kmbkrs would not fay as much concerning thl!mfelves. I>oubtlefs it is no ways likdy, that God hath impofed fuch a lavt upon us.; asone timcOt" another, whetherwedOobey it, ornor

S: obey

------------·--S1tt1tn1 StrAt.'1gtm1, or,

-----------obey.it, will render us guilty. But Cuch a law were in~pofed upon us in cafc we were bom1J to obey a Councd, an,{ m the meao ti~C' either the Counce! may erre, or in c:ifc: it do em.·, our obedi­cncefuall not finde excufe before God. Bur,. that Councels may ~ we doubt not ; yea verily,. nothing is more fore, then that Councels have oftc:n erred. And if we llnllgive obedic:nce co the impious dfcermination of a Councel , Cure we are , char no Text of Scripture will excufc us : yea racher, we are firicHy admonilh­~ not co give credit Co much as co an Angel from Heaven, if he would teach many thing bdid~ wh:it h:ith been delivc:red by the Apofiks. Forthe holy Scriptures: are fee before us, out of which we are to know the will of Cod : Which that . we may unda• fiand, we nre. caught to pray to God for wifdom, and the holy Gbofi ; that we lhould rdl: in ~he de.terminations.of Conocels, there IS not a word, that I know ,m Scripture,to warrant us.Now, if fa . be our obedience to Councds, in cafe they determine any thing amifs, Lh:ill not be excnfed : ntither have we any alfurancc diat Conncels never me : Neichtr nuy ic be faid, that God hath fubjdled us unco fuch a hw , wheremuo one time or another we f;lln neither obey, nor not obeywichouc tin: It follows, chat none ought to be compdled co fland co the determinations of Couno:ls. Now finct it is all one to fay ,that a Comicd ha ch authority ro judg cf controvcrflfS of Religion, or to fay, chu every mao onght co ooey whatever a Counce! {hall decree ; and fince we have !hewed that there is no I.aw binding men to give fuch obediroce , it fol .. lows, That a Councel hath no foch authority to jndg in matters cif Religion. It may further be demanded> what we f:ty concern­ing him who is called to the office of a Teacher? whether he ought wholly to obey a Counce! , fo as to tt:ach nothing dilfuent from the Councels OC!terminations ? It were :m abford thing doubtlefs, for a man to be bound to teach chat umo others; which he himfdfomnot fafely bdieve: or lhill he be more c:ccufed, if he follow the impious determination of a Councel in.his teach!ng,then if he himfelf for his own particular , embrace and believe rhe tame? Ya verily much lefs,for P 1111/ will have him to be accurfcd who lhall teach any thing betide what the Apofiles hne taught. or is be ra~ then the man that om:ly belicV.cs the Counce!, but

reach a

teaches not, mtangled in this gin or trap, Th:it whether he obev or ob~ not, he mun offend ? or lh~ll he rather keep himfelf fi'­lent? w~ Is mr (fa}'S 1'1111/) if I Jh.11? not tr.1ch thrGo_(prl; and Peter fays, Wt onghtr11thrr to obrJ GoJ tht11 mm. It is m:inifeft therefore, Th1t a Counccl hath not authority fo to juJa of con. troverfies, as that men lhould be bound to obey thefr dltt•'CS. Inafinoch therefore as Councrls are to be called inJecd, but not to this end, of neceffity there muf\: be fome otbtr md why they are to be called. If fo be then:forc Counc<:ls fl131\ meet , that the controverlies which trouble the Church being propounded , and every one having free liberty to fpeak , thofe to whom the Lord fuall pkafe to revt:al any thing to the ckaring of m:mers pro­~unded, may fpeak and declare their judgment; and the refi afterwards judg ; not fo, as to vote, and the greater pm to !lllkc a Law to necdfttate every man to alfent (for fo the greater part would commonly be too hard for the betrer) but th:it every one might weigh what is fa.id; to the end, Th:at if hdhall finde it proVCli by fufficient tcfiimoO:es of Scripture, he may both em­brace it himfd(, and endevor to perfwade others to embrace the fame ; not by urging the authority of the Counctl , but by thofc T(.'JC.ts of Scripture which he heard aUeadged in the Counctl. Doubtkfs if thofe that meet together lhould make tht" their :aym, although amongfi two or thrte hundred hypocrites thtTe fuould not be above tlrree or four perfons truly pious , who heartily feek the glory of God, and put their confidt.11CC in the promifes which our Lord hath made, praying to him th:at he would reveal the truth unto them ; they ,'lS few as they be, lhould not m~'Ct in v:Un, doubtlefs that fo gem number of hypocrites , lhould noi: caufe our Lords promifes to become vain and of no force. What fuould be revealed to one,that would all th:it wm docible imbrace ; and fo Satait lhould in vain, hope: to get the vitlory by the number ~d multitude of perfons unskilful, and of his masked and dsfgwfcd fubjeds, or by the outward,di~ity c:i mens perfons. There woWd. not tlsen be· fuch a fiir to purchafe voices and to nuke up the rom-. her fufficient to carry the matter: but the care wo"Cld be ram;r, how every man might finde fuch ground of T tuth, as upon which he might faftly rely. Vt'rily, we Olould ofrtn fee, that even by~

s 3 mcantn

meandl and mofl: contemptible of the company, God would di(pel great mifis of errors. But fo long as mofl: account lhall be made of number, and the glificring of outward dignity; fo Jonp ~ the confent of the major part fha!Ul:and for a hw, nothing IS

more fore , then tliac Satan (hall ordinarily get the viClory and bt-ar away the bd in Cuch Councc:ls. Which way, then, wile thou fay, may a JnAn te excluded thi;communion of the.godly, becaufi: Qf lome w1godly ttnct which he {hall !;old? Shall the authority of •ny particµlar Church be greater then the authority of the whole: or univcrfal Church: fo as that the particular may condemn both the tenet and the man, and general ·:>r CatholikeChurch may not? I anf wer: A partirul:ir Church condemning a.ny man, unlefs their condemnation be jull: , they do indeed fc:parate that man frotn themfdves, fo far forth, as tbac they do not acknowledg him to be:

·one of them, but they frp:uace him not from Chrill:: Neither do they pronounce him faulty b<;fo1 e Go.:l, beCiufl! he would not Credit them to believe as they did: How jufily they reject. him, let them look to ir. But when the Congregation ju!Uy reje&, it does not therefure jufHy rejeCt, becaufe the man will not embrace its tener:s, or tland to its judgmffit : But becaufe he rejetls the dodrine which~ from God, and that dofuine of fuch confe. quence, That it aught of neceffity to be known to falv.ation, Likewif e when~ particular Congregation, allowes of one ttner, difallowes of another, it does not impofe a law µpon any matl$ belkf.but onely dechres its own faith: to the end, That he which is not of the fame min de, at leafl in the more principal poinrs of doflrine, may know that he belongs not to that fociery ; for there mufi: of neceffity be Come kindeof Government , rhat the Con. ~gation may not be. forced to com:nunicate in Religious Ser~ vices, with that man, of w horn file IS per[ waded that he is not any ways related to the Church of Chrilf , 'neither h3th any right ~o tbe priviledges thereof. . Htnce we may eafily und~cfiand, and m one word ~efs what d11fufnce there is between the Councd ri the Apofi!Cs, aad. thofe woo make tbemfelves their faccdfors, be they who .they wilL Forafinuch as it was ap-­parent that the J\~£Ues were by name chofen by our Lord him~ 00:, to the office Of .Apofildhip, it was IIWlifefi diat they were

endued

The Devils C1thinet openrtl. IoS'

endued with a l~rge meafure of the h-o-ly_G_ho-:fr,-w-hi-.clt-Sp-ir-it __ ......:_ would lead chem mto all tmth : Now there is no tdlimony of any fu~, concerning any of their foccdfors: We al'e lefconely to conie&irc: what they are by their words and actions, which arc fubjetl: to counterfeiting and fraud : In the Councels of the A· po!Ues,_ mc:n were not to m_indc, fo much> what was juJged and determined, as by whom, it was fo determined: So thattbty n~ded not with ~y w_ords to rendcr a reafon why they foot• damed. C.ontranw1Ce m the Counctls of their fUccdi'ors, it matter~ n~t f~ much who they are that decree a thing, as what that thin!? IS which they fo decree, what tefrimonits they produc.c from Scripture, how clearly and manif dl:ly doe tefiimonies do te~ch the point determined. So, that dotlrine of Lffther, 'Ihllt Wt art faved one'J bJ the mrrits of Clirjft, is embraced by us: yet do not we look upon L11the r, but upon thoCe tcfiimonies which are by him cited from Scripture, which alfo the holy Ghoft, that internal Expo!icor, witne!fes to our fpirics, that they teach the fame. Otherwife, be they never fo many kt them bepiom,, learned, holy, yea verily, let them be mg els of heaven, unleG thou lhalt perceive that what they affirm is proved by the Word of God ; there is no reafon for thee to fuffer thine eyes :o be dnkd with the fplendor and pomp of a CounceL Howbeit, fitting it is to attribute fo much authority to a Councel ( unkfs it be offuch as arc manifdlly enemies to truth) :is not ralhly to rcjetl the judg-ment thtreof ; but lee every man diligently weigh the fame, de-6ring eamcllly the affifi:mce of God , that he may judge aright. Hence likewife we may conje<1:ure, who ought to be admitted to a Councd. For fmce they do not meet to m:ike any hws of Faith, but rather topray fur the holy Ghofr, by whom they maybekd into all truth,and in a word, to learn : It will not be nece!fary, that he that moil be admitted, lbould be a B!lhop, or an Archbilhop, or a Pope , nor yet that he lbould be famous for learning ; nay rather, no reafon there is why :my man lbould be excludtd, that appears to be po!f dfed of any meal'Ure of piety, and cf the holy Ghofr. So, we fre in that fame decree of the Apofiol1cal Coun-cd, after the Apofiles and Elder~, the ~hole Chur~ ~named. For, inafmuch as the holy Gho.fr IS not tied to any J1gmty, or to

any

St1t11H1 StrRtlff,tlill, "• ~~~~~~~~~- -~-----------

1 n y i:ertl!in kinde of perrons. Who knows by whom God wll1 chufe to difcovcr the Truth? And forafmuch as we are not to re. gard any number of voices, but om:ly what that is which is faid; although fome fooliJ11 indifcreet perfon, or a m:m that makes one. ty a Otew of godlinefs Jhall be admitted , they caru10t do much hurt; for we muft o;>Wlt every man to be fuch as his fpeech OiaJ1 declare him to be. And thus we have declared , by what means the dofuine of Religion comes to be corm~ted ; and what cauti. om we arc to uf c, when it is pure, to keep at Co.

FIN IS.