the schism of the church of england &c. demonstrated in four arguments formerly propos'd to dr. gunning and dr. pearson, the late bishops of ely and chester / by two catholick disputants, in a celebrated conference upon that point. spencer, john, 1601-1671. 1688 approx. 21 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a59244 wing s2591 estc r15805 12007034 ocm 12007034 52346 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59244) transcribed from: (early english books online ; image set 52346) images scanned from microfilm: (early english books, 1641-1700 ; 876:16) the schism of the church of england &c. demonstrated in four arguments formerly propos'd to dr. gunning and dr. pearson, the late bishops of ely and chester / by two catholick disputants, in a celebrated conference upon that point. spencer, john, 1601-1671. gunning, peter, 1614-1684. pearson, john, 1613-1686. lenthall, john, sir, 1625-1681. sergeant, john, 1622-1707. [2], 10 p. printed by henry cruttenden ..., oxon : 1688. reproduction of original in huntington library. reprinted from spencer's schisme unmask't (p. 637-655 of the 1658 edition). also attributed to john sergeant by wing. wing lists title as "the schism of the church of england &c. remonstrated. the two catholic disputants are john spencer and john lenthall. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -controversial literature. 2000-00 tcp assigned for keying and markup 2001-07 aptara keyed and coded from proquest page images 2001-08 tcp staff (michigan) sampled and proofread 2001-08 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion the schism of the church of england &c. demonstrated in four arguments . formerly propos'd to dr. gunning and dr. pearson , the late bishops of ely and chester , by two catholick disputants , in a celebrated conference upon that point . oxon . printed by henry cruttenden , one of his majesty's printers . mdclxxxviii . the schism of the church of england demonstrated in four arguments , &c. the definition of schism . schism is a voluntary separation of one part from the whole , true , visible , [ hierarchical ] church of christ . the first argument . whosoever make a voluntary separation of themselves from the whole , true , visible church of christ , are schismatiques ; but all those of the english protestant party , make a voluntary separation of themselves from the whole true visible church of christ : therefore all those of the english protestant party are schismatiques . the first proposition is evident , and granted by our adversaries when they allowed our definition to be a true proposition . we prove the second proposition . whosoever voluntarily separate themselves from all particular visible christian churches in the world of the same time with them , make a voluntary separation of themselves from the whole true visible church of christ ; but all those who are of the english protestant party , voluntarily , separate themselves from all the particular visible christian churches in the world of the same time with them : therefore all those of the english protestant party make a voluntary separation from the whole true visible church of christ. the first proposition is manifest : for in the extent of all the true visible christian churches in the world , must be contained the whole true visible church of christ. the second proposition we prove : whosoever voluntarily separate themselves from the present eastern and western churches , and all churches in their communion , voluntarily separate themselves from all the particular christian visible churches in the world , of the same time with them ; but all those of the english protestant party voluntarily separate themselves from the present eastern and western churches , and all churches in their communion : therefore all those of the english protestant party voluntarily separate themselves from all the particular visible christian churches in the world , of the same time with them . the first proposition is certainly true . for no assembly or congregation of christians can be named ( which is not manifestly heretical ) that is not contained in this proposition . we prove the second by enumeration : if they do not so separate themselves , let that church be nominated amongst the forementioned , from which they do not voluntarily separate themselves . it is not ( confessedly ) the roman ; for they all profess themselves not to be of her communion : nor the greek , under obedience to the patriarch of constantinople ; for they have as little dependance , or agreement with that , either in doctrine , subjection , discipline , rites , or communion , as they have with the roman ; our adversaries producing but four points wherein they seemed to agree with protestants against us ; and those either not of faith , or clearly mistaken , or not as they are controverted betwixt us . and the same reason proceeds of all churches in actual communion with them . ergo , the second proposition is true . it will avail nothing to alledge here , that english protestants communicate with many other reformed churches beyond sea ; for all those are comprehended under our terms the english protestant party ; and it is as evident , that each of those voluntarily separate themselves from all other churches , as it is that these of england separate . neither will it excuse them to say , that they only refined that church , which they found corrupted and defiled ; which notwithstanding remains still amongst them the very same in substance that it was before . for it is evident , that all of them , whether english or others , separated themselves from all those national churches and the pastors of them , who were in quiet possession of church-government immediately before they begun ; rejected in all countries respectively , where they entred , their authority , dispossessing them of their sees and cures , intruding themselves into their places , and gathering tumultuously among themselves particular congregations and conventicles , instituting new and unheard of rites and ceremonies , without dependance of any , who were in possession of church-government immediately before them through the whole world : and all this as notoriously , and undeniably , as any schismatiques ever did before their time : in all which particulars we appeal to the historians on both parts , who have writ the records of these two last ages . the second argument . whosoever adhere to schismatical pastors ( as schismatical is understood in our definition ) are schismatiques . but all english protestants adhere to schismatical pastors , as schismatical is understood in our definition : therefore all english protestants are schismatiques . the first proposition is evident . for those being only such as separate themselves from the whole true visible church of christ , all who adhere to them , must also separate with them , and thereby become schismatiques . the second proposition we prove . whosoever adhere to those , who are successively ordained by such schismatical pastors , maintaining the same cause which they begun , adhere to schismatical pastors , as schismatical is understood in our definition ; but all english protestants adhere to those , who were successively ordained by such schismatical pastors , maintaining the same cause which they begun : therefore all english protestants adhere to schismatical pastours , as schismatical , is understood in our definition . the first proposition needs no proof , as being clear ex terminis : the second , viz. that those , whom we say were so ordained , maintain the same cause , which was begun by those who ordained them , is also clear : it remains therefore only to prove , that they were ordained successively by schismatiques , understood in the sense of our definition : which we thus prove : whosoever adhere to those , who were successively ordained by matthew parker , and the other first protestant bishops of his time , adhere to those , who were successively ordained by such schismatical pastors ; but all english protestants adhere to such , as were successively ordained by matthew parker , and the first protestant bishops of his time : therefore all english protestants adhere to those , who were successively ordained by such schismatical pastors . the second proposition is clear , and confessed by all : we thus prove the first : if matthew parker , and the rest were such schismatical pastors , then whosoever adhere to those , who were ordained by them , adhere to those who were ordained successively by such schismatical pastors ; but matthew parker , and the rest were such schismatical pastors . therefore all those , who adhere to those , who were successively ordained by them , adhere to those who were ordained by such schismatical pastors . the first proposition is clear : we prove the second . whosoever either possess the sees and offices of lawful bishops , those lawful bishops yet living , or unite themselves to such as possess them , are such schismatical pastors ; but matthew parker , and other first protestant bishops of his time , either possest the sees and offices of lawful bishops , those lawful bishops yet living , or united themselves to such as possest them : therefore matthew parker , and all the first protestant bishops of his time , were such schismatical pastors . the first proposition is evident of it self . the first part of the second proposition , that the sees , &c. of living bishops were possest , and that others of these new bishops united themselves to such as possest them , is also clear , as matter of fact , out of stow , speed , cambden , mason , goodwin , fern , &c. the second part , viz. that those living bishops were lawful bishops , even when they were deprived , we prove thus : whosoever were once lawful bishops , and never did any thing after , whereby they became unlawful , remained still lawful bishops ; but those deprived bishops were once lawful bishops , and never did any thing after , whereby they became unlawful : therefore those bishops remained still lawful bishops . the first proposition is evident . the first part of the second proposition , viz. that they were once lawful bishops , we prove thus : no national church can be a true particular church of christ , unless those who have the place of bishops in it be lawful bishops ; but the national church of england in queen maries time was a true particular church of christ : therefore those , who had the place of bishops in it , were lawful bishops . now i subsume . but those , who had then the place of bishops in that national church , were those deprived bishops : ergo. the first proposition is clear . for no true church can unite it self to unlawful pastors . the second proposition is also clear from the confession of our adversaries , who grant , that the church of rome , and all those of her communion are true churches of christ. see bramhall and fern upon this subject . we prove now the second part of the second proposition , that those bishops did nothing , whereby they became unlawful bishops . if those lawful bishops did any thing , whereby they became unlawful bishops , it must be supposed to be that for which they were deprived ; but that for which they were deprived , did not make them unlawful bishops : therefore they did nothing , whereby they became unlawful bishops . the first proposition seems evident . for no prudent man can suppose , that they would deprive them for that which made them not unlawful bishops , if they had been convinced to have done any other thing which might make them unlawful bishops . the second we prove : all the reasons , for which they were deprived , was resisting the pretended reformation , and refusing the oath of supremacy ; but those could not make them unlawful bishops : therefore the causes , for which they were deprived , could not make them unlawful bishops . the first proposition being matter of fact , is witnessed by cambden , goodwin , and others . the second proposition we prove thus : no proceeding in practice , according to the common tenets , the holding whereof made them not unlawful bishops , can make them unlawful bishops ; but resisting the pretended reformation , and refusing the oath of supremacy , was only a proceeding according to the common tenets , the holding whereof made them not unlawful bishops : therefore resisting that reformation , and refusing that oath could not make them unlawful bishops . the first proposition is clear in it self : for no man can be thought to become an unlawful bishop , v. g. by praying for the souls in purgatory , if the holding that such prayers are lawful , make him not an unlawful bishop ; and so of the rest . the second proposition is also evident . for whilst they were lawful bishops in queen maries time , they held it a common necessary point of religion to resist that reformation , and refuse that oath of supremacy . if it should be replied , that as the queen had power to deprive lawful temporal officers at her pleasure , so might she also deprive at her pleasure lawful ecclesiastical officers and bishops , as being no less chief governour of the church then of the commonwealth ; we answer , even that admitted ( not granted ) yet this second she could not do : for the kings and queens of england pretended only to succeed into those prerogatives of church-government , which the pope had before them , as is clear in king henry the 8th . but the pope himself had no power to dispossess a lawful bishop remaining a lawful bishop at his pleasure . therefore neither had the queen any such power . the third argument . we prove in this argument , by another medium , that matthew parker and his associates , and consequently all who adhered to them , or adhere to their successors were and are schismatiques , separate from the whole true visible church of christ. matthew parker was a shismatique , voluntarily separate from the whole true visible church of christ : therefore all those , who were willingly consecrated by him , and all their successors and adherents , were such schismatiques . the consequence is clear , as appears in the former argument : the antecedent we prove . whosoever was willingly consecrated by schismatiques , voluntarily separate from the whole true visible church of christ , is himself a schismatique , voluntarily separate from the whole true visible church of christ ; but matthew parker was willingly consecrated by schismatiques , voluntarily separate from the whole true visible church of christ : therefore matthew parker was a schismatique , voluntarily separated from the whole true visible church of christ. the first proposition is already proved . for to be willingly consecrated by such schismatiques is schismatical , and therefore separating from the whole true visible church of christ. the second proposition we prove , as matter of fact . goodwin in the different lives of barlow , coverdale , scory , and hodgkins , who were the consecrators of parker , acknowledges , that the three first were possest of the sees and offices of other catholick bishops living . barlow was intruded into the place of christopherson , bishop of chicester , dec. 20. 1559 , and elect to it , before he consecrated parker , as appears by the queens letters , gulielmo barlow , nunc cicestriensi electo . scory was put by king edward the 6th into day 's place , then being bishop of chicester . coverdale into vecey's place , by king edward the 6th , aug. 30. 1551 , which b. vecey was forced to resign , as appears by his being willing to be restor'd ( as he was afterwards ) by queen mary . hodgkins was only a suffragan ; but communicated with these three in this consecration ; and thereby became schismatique . the fourth argument . whosoever subject themselves unto these , as to their lawful pastors , who have no true jurisdiction over them , are schismatiques ; but english protestants , ever since qu. elizebeth's time , have subjected themselves to those , as to their lawful pastors , who have no true jurisdiction over them : therefore english protestants , ever since qu. elizabeth's time , are schismatiques . the first proposition is clear , from 1 tim. 4. 3. where describing heretiques , &c. s. paul says , ad sua desideria coacervabant sibi magistros , &c. according to their own fancies they shall heap up teachers , or masters , that is , confusedly and tumultuously , without power or authority . and from ro. 10. 15. quomodo praedicabunt , nisi mittantur ? how shall they preach , unless they be sent ? eor their adhering to such , supposes the rejection of all those who are legally authorized to govern them , which is formal schism . the second proposition we prove by enumeration . they could not have true jurisdiction over the particular bishopricks and cures of england ; neither by the force of orders which they receiv'd , ( if they had any such ) for one may have true order without any true jurisdiction , as appears in the act of k. henry 8th , concerning suffragans , who had true episcopal order , and yet had not episcopal jurisdiction , as the act expresly says ; and many are made ministers in the universities , before they have any jurisdiction over any particular parishes . neither could they have it from those who consecrated them ; for never a one of them had any themselves , as being either suffragans , or not design●d to any see , or elected , and not invested . neither was there then any primate in england to give it them . neither had they it by general consent of the bishops of england ; for they all resisted . neither would they have it from the pope , or patriarch of constantinople ; nor would either of them give it them : much less had they either from a general council ; for that was against them : nor from the general consent of catholick bishops , either of the eastern or western church ; for all oppos d them . neither did their fellowsuperintendents beyond sea , or could they confer jurisdiction upon them ; for they were all as void of jurisdiction as these themselves were . neither could they have it from the queen or parliament ; for that had been an heaping up of teachers to themselves , 2 tim. 4. 3. now cited . and ecclesiastical jurisdiction being a spiritual government , is declared 1 cor. 12. 28. to be a supernatural gift , and institution of god in his church ; and ver . 6. prophesying , that is , the power of preaching , is declared to be a gift of the holy ghost ; and therefore are above the politick power of magistrates of any commonwealth . and act. 20. 28. the holy ghost is said to appoint bishops to govern the church of god ; and so the giving jurisdiction to them must be supernatural , coming from the holy ghost , and above the reach of politick governors . and if kings , queens , or parliaments , who are under the number of scholars and subjects in matters of religion , could communicate ecclesiastical jurisdiction to their prelates , they would be governors of their governors , and masters of their masters , which is quite contrary to mat. 10. 24. non est discipulus supra magistrum , the disciple is not above his master , i. e. in those things wherein he is his master , which is here in church-government . as therefore our saviour joh. 20. and mat. 28. sent his apostles with power of governing and preaching , and the apostles gave that spiritual jurisdiction to others , whom they sent to divers particular provinces , and those ecclesiastical persons only amongst all orthodox christians , still communicated the like jurisdiction to others , both in the primitive and after ages ; and never did any catholick prince , or state , pretend to confer jurisdiction upon their own bishops , or pastors : it is most manifest , that neither qu. elizabeth , nor her parliament , had any such power : and consequently it follows from this enumeration of parts that those elizabeth bishops and pastors had no jurisdiction at all , or any of their successors ; and therefore , that all english protestants , attributing such jurisdiction to them and adhering to them as their lawful bishops and pastors are formal schismatiques . finis . the method to arrive at satisfaction in religion. sergeant, john, 1622-1707. 1671 approx. 32 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a59231 wing s2578 estc r214763 99826835 99826835 31244 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59231) transcribed from: (early english books online ; image set 31244) images scanned from microfilm: (early english books, 1641-1700 ; 1770:15) the method to arrive at satisfaction in religion. sergeant, john, 1622-1707. n. n. [8], 37, [1] p. s.n., [london : 1671] by john sergeant. caption title. imprint from wing. dedication signed: n.n. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-11 jonathan blaney sampled and proofread 2004-11 jonathan blaney text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the method to arrive at satisfaction in religion . to the truly virtuous the lady t. e. that a discourse of this nature should be addrest to your ladyship , if it seems extraordinary , it ought to argue a judgment more than common in her who is chiefly entitled to the perusal of it . the generality of your sex , through the unlucky disadvantage of their education , use to rellish nothing of a harder digestion , than are the delicacies of a romance , or at best , a piece of history : nay , many of the more knowing sex who wear the repute of learned , do hardly , even in this improoving age , so advance above the sophister and the pedant , as to fancy any thing exceeds a pretty probability trick't up with flowers of rhetorick and gay language ; and , many of the greatest wits ( if those may be justly called so who profess they know nothing ) have so unmann'd themselves by scepticism , that the solidest principles in matters of this kind seem to them meer air , and the closest consequences only worth answering by loose drollery : as if the author of nature ( i fear i do these men too much right in thinking they hold any such ) had intended indeed to permit us the exercise of our man-hood in lines and numbers , but in things of infinitely high●r concern had ordered us to be 〈…〉 that is , as if christ had erected a 〈◊〉 to educate and dispose mankind towards eternal happiness ; and , 〈…〉 done , would not so much as 〈…〉 know the way to it . now , 〈…〉 your self should be held 〈◊〉 to penetrate and comprehend discourses which pretend to a severity of reason , rescuing thus your own sex , from the imputation of inability for such performances , and condemning the greatest part of ours , is indeed a wonder if we consider the generality of the world ; but none at all if we consider your self . blush not , madam , you are not singular in this : many other excellent heroinae begin to get above their dull circumstances and the vogue of the world , and own the glorious reproach of entertaining their best faculty , reason , about the most noble and most profitable subjects . the high value you have for the sacred inviolableness of catholick faith , your earnest desire to render faith lively and efficacious in your self , by making out more and more to your thoughts how absolutely certain the grounds of it are ; the confidence you have in gods goodness not to deny us a clear , easie , and short way to make manifest this certainty to our selves , and others ; these good dispositions of your will , give your excellent understanding such an attentiveness to the proofs faith stands under , that i had fail'd your expectation , and writ in a way much below you , had i taken any other than i have here done ; that is , to begin with the bottom-principles , and derive thence by a continued line of consequences my main conclusion . had i produc'd scripture-proofs , or quotations from any authority of fathers or councils to evince the point in hand , your piercing wit would have made this smart demand in behalf of my readers , that since none of those is a first principle , and so evident to all that heat them alledg'd , i ought for their satisfaction make out by evident reason , that my interpretation of scripture could not fail to hit upon the right sence , or those authorities possibly mistake or mislead ; since no authority deserves any assent farther than reason gives it to deserve : so that still i was forc'd , if i would appear before you , to take this very method i have here pursued ; that is , to suppose nothing , but prove all things that can possibly be questioned in this affair . as for the following discourse , i only say , that i could heartily wish learned writers of what judgement soever , would think fit to take the same short concluding method , and go about to settle some other ground or rule of faith ; and thence , by shewing who adhere to , who reject that rule , conclude evidently who are truly faithful , who not . the very attempting this , would perhaps more readily discover on whose side truth stands , than many books writ controver sially by way of mutual opposition ; where an obstinate adversary may at pleasure still mistake wilfully every passage to make his impugnation the easier . the maintainers of all errors are , as experience teaches , very free of opposition , but only they who have certain truth on their side will think fit to settle . it will be wonder'd at , madam , that i make no farther discovery of your person and quality ; but you have will'd the contrary . the obedience to which command , obliges me by consequence to conceal my own name , and only to put instead of it , the title of my being , madam , your ladiships most devoted honourer n. n. the method to arrive at satisfaction in religion . 1. since all superstructures must needs be weak whose foundation is not , surely laid ; he who desires to be satisfy'd in religion , ought to begin with searching out , and establishing the ground on which religion is built ; that is , the first principle into which the several points of faith are resolv'd , and on which their certainty , as to us , depends . 2. to do this , 't is to be consider'd , that a church is a congregation of faithful , and faithful are those who have true faith ; wherefore , till it be known which is the true faith , it cannot be known which is the true church . again , a council is a representative , a father , an eminent member of the church , and a witness of her doctrine ; wherefore , till it be known which is the true church , it cannot be known which is a council , or who a father . lastly , since we cannot know which is scripture , but by the testimony of those who recommend it ; and of hereticks we can have no security that they have not corrupted it in favour of their false tenets ; neither can we be secure which is scripture , till we be satisfy'd who are the truly faithful , on whose testimony we may safely relie in this affair . 3. wherefore , he who sincerely aims at satisfaction in religion ought first of all to find out and establish some assured means or rule by which he may be secured , which is true faith ; for , till this be done , he cannot be secure either of scripture , church , council , or father ; but having once done this , is in a ready way to judge certainly of all ; whereas if he begin with any of the other , orindeed argue from them at all , till the rule of faith be first settled , he takes a wrong method , and breaks the laws of discourse , by beginning with what is less certain , and indeed to him as yet uncertain ; and in effect , puts the conclusion before the premises ; unless he argue , ad hominem , or against the personal tenets of his adversary , which is a good way to confute , but not to satisfie . 4. and , because the rule of faith must be known before faith can be known , and faith before scripture , church , councils and fathers ; it appears , that to the finding out this rule no assistance of books will be requisite , for every one who needs faith , is not capable to read and understand books : there is left then only reason to use in this inquiry ; and , since people of all capacities are to be saved , much sharpness and depth of wit will not be requisite , but plain natural reason rightly directed will suffice . 5. this being so , the method of seeking satisfaction in religion , is become strangely both more short and easie . for , here will need no tedious turning over libraries , nor learning languages , nor endless comparing voluminous quotations , nor so much as the skill to read english , all being reduc'd to the considering one single point ( but such an one as bears all along with it ) and this too comprehensible , ( as will appear ) to a mean understanding . again , the large debating particular points in a controversial way is by this means avoided . for , when the right rule of faith is certainly known , then as certainly as there is any faith in the world , all that is received on that rule is certain , and of faith . not but that 't is of excellent use too , to cherish and strengthen the faith , especially of young believers , by shewing each particular point agreeable to right reason and christian principles , and recorded expressly in , or deduced by consequence from the divinely-inspired books . 6. lastly . this method is particularly suitable to the nature of sincere inquirers ; who if they want the liberty of their own native indifferency , and be aw'd by any authority whatever before that authority be made out , cannot but remain unsatisfyed , and inwardly feel they proceed not according to nature and the conduct of unbyast reason ; whereas , when the authority is once made evident , reason will cleerly inform them that it becomes their nature to assent to it . 7. but how will it appear that 't is so easily determinable by common reason , which is the right rule of faith ? very evidently . but first we must observe , the assent called faith , depends upon two propositi [ what god hath said is true ] and [ god hath said this ] out of which two necessarily follows the conclusion , that this or that in particular is true . of these two we are concerned onely in the latter : for to examin why god is to be believed when he has said any thing which they call the formal motive of faith , is not a task for those who own christianity . but all we have to do is to find out what god hath said , or ( which in our case is all one ) what christ has taught ; and that , vvhatever it be vvhich acquaints us vvith this , we call the rule of faith ; as that vvhich regulates our belief concerning christs doctrine , or the principles of religion . now i affirm it may by obvious reason be discover'd vvhich this rule is ; and that by looking into the nature of it , or considering what kind of thing it ought to be ; vvhich is no more than attentively to reflect vvhat is meant by those two ordinary vvords , rule and faith . 8. and both of them acquaint us that the rule of faith must be the means to assure us in fallibly vvhat christ taught . for , in case a rule , though we apply it to our povver , and swerve not from it , leave us still deceivable in those points in vvhich it should regulate us ; vve need another rule to secure us that vve be not actually deceiv'd , and so this other and not the former is our rule . next , faith ( speaking of christian faith ) differs from opinion in this , that opinion may be false , but faith cannot : wherefore the rule of faith , both as 't is a rule , and as it grounds faith , doubly involves infallibility . 9. let us apply this to scripture and tradition , ( for setting aside the light of the private spirit grounding phanaticism , there are no more which claim to be rules of faith ) and see to which of them this notion fits ; that is , which hath truly the nature of the rule of faith . and this is perform'd by examining which of them is of its own nature , if apply'd and held to , able to assure us infallibly , that christ taught thus and thus . 10. and for the letter of scripture , not to insist that if it be deny'd , as many , if not all the parts of the new testament have been by some or other , or mention that those who receive the books , do often and always may doubt of almost any particular text alledged , whether some fault through malice , negligence or weakness be not crept into it ; in which cases the letter cannot evidence it self , but needs another rule to establish it . i say , not to insist upon these things , which yet are undeniable , we see by experience multitudes of sects differing from one another , and some in most fundamental points , as the trinity , and godhead of christ , yet all agreeing in the outward letter . and it is not onely uncharitable , but even impossible to imagine that none among so vast multitudes do intend to follow the letter to their power , while they all profess to reverence it as much as any , read it frequently , study it diligently , quote it constantly , and zealously defend the sense which they conceive of it , so far that many are even ready to die for it ; wherefore it cannot be suspected but they follow it to their power ; and yet 't is so far from infallibly teaching them the doctrine of christ , that , all this notwithstanding , they contradict one another , and that in most fundamental points . the bare letter then is not the rule of faith , as not being of its own nature able to assure us infallibly , though we follow it to our power , what christ has taught . i would not be mistaken to have less veneration than i ought for the divine books , whose excellence and usefulness as it is beyond man to express , so peradventure amongst men there are not many who conceit this deeper than my self ; and i am sure not one amongst those who take the confidence to charge us with such irreverent thoughts : but we are now about another question . they are the word of god , and their true sense is faith ; we are enquiring out the rule of faith ; whose office 't is not to satisfie us that we ought to believe what god has said , which none doubts of , but what it is which god has said . and i affirm , that the letter alone is not a sufficient means to assure us infallibly of this ; and the experience of so many erring thousands , is a lamentable , but convincing proof of it . 11. on the other side , there needs but common sense to discern , that tradition is able , if follow'd to ones power , to bring infallibly down to after ages , what christ and his apostles taught at first . for , since it means no more but delivery of faith by dayly teaching and practise of immediate forefathers to their respective children ; and it is not possible that men should be ignorant of that to which they were educated , of that which they dayly saw , and heard , and did ; let this rule be follow'd to ones power , that is , let children resolve still to believe and practise themselves what they were taught by , and practis'd with their fathers , and this from age to age ; and it is impossible but all succeeding children which follow this rule , must needs from the apostles time to the end of the world , be of the same faith which was taught at first ; for , while they do thus , there is no change ; and , if there be no change , 't is the same . tradition then , thus understood , has in it the nature of the rule of faith , as being able , if held to , to bring down infallibly what christ and his apostles taught . 12 we have found the rule of faith , there remains to find which body of men in the world have ever , and still do follow this rule . for , those , and onely those , can be infallibly assured of what christ taught , that is , can onely have true faith : whereas all the rest , since they have but fallible grounds , or a rule for their faith , which may deceive them , cannot have right faith , but opinion onely ; which may be false , whereas faith cannot . 13. and first , 't is a strong presumption that those many particular churches in communion with the roman , which for that reason are called roman-catholicks , do hold their doctrine by this infallible tenure ; since they alone own tradition to be an infallible rule , whereas the deserters of that church write whole books to disgrace and vilifie it : and , since no man in his wits will go about to weaken a tenure by which he holds his estate , 't is a manifest sign that the deserters of that church hold not their faith by the tenure of tradition , but rather acknowledg by their carriage that tradition stands against them ; and that 't is their interest to renounce it , lest it should overthrow their cause ; wherefore , since tradition [ § . 11. ] is the only means to derive christs doctrine infallibly down to after ages , they , by renouncing it , renounce the onely means of conveying the doctrine of faith certainly to us , and are convinc'd to have no faith , but onely opinion . and not onely so , but even to oppose and go point-blank against it , since they oppose the onely-sure method by which it can with certainty come down to us . 14. besides , since tradition ( which i always understand as formerly explicated to be the teaching the faith of immediate forefathers by words and practise ) hath been proved the onely infallible rule of faith ; those who in the days of k. henry viii . and since have deserted it , ought to have had infallible certainty that we receded from it formerly ; for , if we did not , but still cleav'd to it , it could not chuse but preserve the true faith to us ; and if they be not sure we did not , they know not but we have the true faith ; and manifestly condemn themselves in deserting a faith , which for ought they know was the true one ; but infallible certainty that we had deserted this rule , they can have none , since they neither hold the fathers infallible , nor their own interpretation of scripture , and therefore unavoidably ship wrack themselvs upon that desperat rock ; vvhich is aggravated by this consideration , that they built not their reformation upon a zealous care of righting tradition , which we had formerly violated , nor so much as testimonial evidence ( as shall be shown presently ) that we had deserted it , but all their pretense was that we had deserted scripture ; and , because they assign no other certain means to know the sense of the holy books but the words , and those are shown to be no certain means , [ § 10. ] 't is plain the reformers regarded not at all the right rule of faith , but built their reformation upon a weak foundation , and incompetent to sustain such a building : whence , neither had the first reformers , nor have their followers , faith at all , but onely opinion . 15. on the contrary , since 't is known and agreed to by all the world , at what time all deserters of our church , of what name soever , broke from us ; as also who were the authors and abetters , and who the impugners of such new doctrines ; besides , in what places they first begun , and were thence propagated to others ; but no such thing is known of us even by our adversaries , whom it concerns to be most diligent searchers after it , seeing they are in a hundred minds about the time when , and the persons who introduc'd these pretended new doctrines of ours , which they say vary from scripture , as may be seen by their own words in several books , and amongst others , one call'd , the progeny of protestants , and this for every point in which they pretend we have innovated , 't is plain that when we charge them with deserting the known doctrine of the former church , and the rule of faith , we speak open and acknowledg'd evidence ; when they accuse us of the same , their charge is obscure and unknown even to the very accusers ; nay , plainly prov'd false by the necessity of ●he things being notorious , if it happen'd , and the constant disagreement of those who allege it , when or how it happen'd . 16. i say notorious ; for , since points of faith which ground all christian practise , are the most concerning truths in the world , it cannot be but the denyal of such truths must needs raise great commotions before the opposite tenets could be universally spread ; and the change of christian practise and manners which depend on those truths , must be wonderfully manifest and known to every body ; wherefore , had we been guilty of such a change , and introduc'd new tenets , and propagated them over the christian world , as is pretended , it must needs be manisestly and universally known that we did so ; neither is it possible the change should be so insensible and invisible , that our very adversaries cannot find it out ; especially this alone making their victory over us so certain and perfect . for seeing we own tradition as an in-fallible rule , we are irrecoverably overthrown , if they make out that we ever deserted it : and , surely , nothing should be more easie than to make out that , than which , if true , nothing can possibly be more notorious . 17. moreover , since it can not be , that multitudes of men should profess to hold point's both infinitely concerning and strangely difficult to believe , and yet own no ground upon which they hold them : if we ever , as 't is said we have , deserted tradition , vve must , till the time we took it up again , have proceeded upon some other ground or rule of faith : and , because none ever charged us with proceeding upon the letter of scripture or phanaticism , and , besides these there is no other but tradition , 't is plain we never deserted , but always stuck to tradition . 18. besides , 't is impossible that that body of men which claim for their rule of faith , an uninterrupted tradition from the apostles days , should not have held to that rule of faith from the beginning : for , otherwise they must have taken it up at some time or other , and by doing so , profess to the world , that nothing is to be held of faith , but what descended by an uninterrupted delivery from the beginning ; and yet at the same time acknowledg that all they then held was not so descended , but received by another rule , this of tradition or uninterrupted delivery being then newly taken up ; which is so palpable a contradiction , that , as humane nature could not fall into it : so , if it could , the very pretense would have overthrown it self , and needed no other confutation . 19. add to this , that none of those many sects who from time to time have deserted our church's faith and disciplin , and so becom her adversaries , ever yet pretended to assign the time when we took up this rule of tradition ; and yet a change in that on which we profess to build all the rest , must needs be of all changes the most visible , and most apt to justifie the carriage of those revolters . wherefore , 't is demonstrably evident on all sides , that , as this present body of men , call'd the roman-catholick church , does now hold to tradition , so their predecessors uninterruptedly from the apostles days did the same ; that is , did hold to it ever . and , since 't is shown before [ § . 11. ] that this rule , if held to , will certainly convey down the true faith unchang'd to all after ages , 't is likewise demonstrable , that they have the true faith , and are the truly faithful , or true church . 20. and hence by the way , is clearly seen what is meant by universal tradition , and where 't is to be look'd for and found ; which puzzles many men otherwise very judicious and sincere ; who profess a readiness , nay a duty to follow universal tradition , but they are at a loss , how we may certainly know which is it. for , since 't is evident that to compleat the notion of the universality of mankind , ( for example ) it were absurd to think we must take in brutes too , which are of an opposite nature to mankind , but 't is sufficient to include all in whom the nature of mankind is found ; so , to make up the notion of universal tradition , it were equally absurd to think we ought to take in those in whom the nature of tradition is not found , but its opposit , that is , deserters of tradition or their followers ; but 't is sufficient to include those in whom tradition is found as in its subject , that is , adherers to tradition or traditionary christians . all , therefore , that have at any time deserted the teaching and practise of the immediately foregoing church , how numerous and of what name soever they be , have no show of title to be parts of universal tradition ; and onely , they who themselves do , and whose ancestors did ever adhere to it , how few soever they seem , are the onely persons who can with any sense pretend to be those , of whom , as parts , universal tradition consists . 21. these men , therefore , by applying this their rule , can certainly know who have true faith , and which body of men is the true church ; likewise , that a representative of that body is a true council , and that an eminent member of it delivering down to the next age the doctrine believ'd in his , whether by expresly avouching it the churches sense , or confuting hereticks , is a true father . lastly , they can have infallible certainty both of the letter and sense of scripture , as far as concerns faith : for , if any fault which shocks their faith , whether of translator or transcriber , creep into any passage , or , if the text be indeed right , but yet ambiguous , they can rectifie the letter according to the law of god written in their hearts , and assign it a sense agreeable to the faith which they find there ; between which and that of the holy writers , they are sure there can be no disagreement , as being both inspir'd by the same unerring light. 22. contrariwise , those that follow not this rule , and so are out of this church , of what denomination soever , first , can have no true faith themselves : 't is possible indeed and usual that some , and not seldom , many , of the points to which they assent , are true , and the same the truly faithful assent to , yet their assent tothem is not faith ; for , faith ( speaking of christian faith ) is an assent , which cannot possibly be false ; and not only the points assented to , but the assent it self must have that distance from falshood , ( as is prov'd at large in faith vindicated ) else 't is not faith , but degenerates into a lower act , and is call'd opinion : now the strength of an assent rationally made , depends upon the strength of its grounds , and all grounds of that assent call'd faith , ( i mean such grounds as tell us what christ taught ) besides tradition , are proved ( § . 10. ) weak and none : without it , therefore , there can be no true faith . next , for want of that only infallible ground they cannot have certainty which is true faith , who truly faithful , which the true church , which a true council , who a true father , nor lastly , which is either the letter or sense of scripture in dogmatical passages that concern faith. and , since they have no certainty of these things , they have no right nor ought in a discourse about faith be admitted to quote any of them ; but are themselves , and the whole cause concluded in this single inquiry , who have a competent that is , an impossible to be false , or infallible rule to arrive at faith ? 23. the solid satisfaction , therefore , of those who inquire after true faith , is onely to be gain'd by examining who has , or who has not such a rule . this method is short and easie , and yet alone goes to the bottom . all others , till this be had , are superficial , tedious , and , for want of grounds , insignificant . finis . errata . ep. ded. p. 5. l. 5. r. of what other p. 8. l. 18. r. thing , which p. 10. l. ult . r. infallibility in its notion . a letter from a trooper in flanders to his comrade shewing that luxemburg is a witch, and deals with the devil. sergeant, john, 1622-1707. 1695 approx. 38 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a59227 wing s2574 estc r32640 12739688 ocm 12739688 93091 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59227) transcribed from: (early english books online ; image set 93091) images scanned from microfilm: (early english books, 1641-1700 ; 1536:13) a letter from a trooper in flanders to his comrade shewing that luxemburg is a witch, and deals with the devil. sergeant, john, 1622-1707. 16 p. [s.n.], london printed : mdcxcv [1695] caption title. attributed by wing and nuc pre-1956 imprints to sergeant. imprint from colophon. reproduction of original in the harvard university library created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng luxembourg, françois-henri de montmorency, -duc de, 1628-1695. grand alliance, war of the, 1689-1697. great britain -history -william and mary, 1689-1702. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-05 mona logarbo sampled and proofread 2004-05 mona logarbo text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a letter from a trooper in flanders , to his comerade : shewing , that luxemburg is a witch , and deals with the devil . honest tom , i know thou dost remember , that while thou wast amongst us , things went but untowardly ; and that having mighty forces , enough one would have thought to have conquer'd the world , we made nothing on 't , but were still on the losing hand : and since thy leaving us , things have gone on after the same rate . we are told a fellow call'd an observator should say , that though we have a brave army , yet we want conduct . but i would have him to know , that we have as good conduct as any is under the copes of heaven . what the devil then is the matter ? or how come these things about ? i have been often musing what the matter should be ; and at last i have found it out . in plain english , tom , we have been bewitch'd . this damn'd rogue luxemburg , this crooked urchinly rogue , and the devil together , have bewitch'd us all this while . as for the dauphin , who commanded the french last summer , or at least had the name of it , i suspect him not : for we all know that the dauphin is no conjurer . but we have been bewitch'd as sure as i am here ; and none but luxemburg could thus bewitch us . thou knowest , tom , that at the beginning , we talk'd of nothing less than marching into france , and carrying the war into france . and we had forces sufficient for that purpose , both then , and many times since ; the french not daring to fight us . if they had , we should have beaten them to clouts . by our carrying the war thus forward , we should have lived upon the enemy ; and should have tumbled in free quarter , and contributions , and plunder . but instead of this , we have kept still in flanders ; lying heavy upon it , and plainly devouring it . nor have we ever had our foot upon french ground . so that i conclude we have been bewitch'd ; and that a spell hath been laid before us , which we had not the power to pass over . i meant , by french ground , not only their own country of france , but their conquests also ; or generally , the french quarters . and i say again , that we have not been in the french quarters ever since this war ; that is , not with our main army . for i confess duke wirtenburg with a detachment , and count thian with a party , have been in those quarters ; though their stay and their reign were very short . marry your gazette did publish . that our main army ( upon our late march to rouselaer , where we encamp'd so long to so little purpose ) was in the enemies country . but that 's a damn'd lye. for the enemies country ( we all know ) is that which is beyond , and within their frontier garisons : whereas this place is on this side their frontier , and between their frontier and ours ; and pays contribution to us , as well as to them . so , i remember , three years ago , when our army had passed the sambre , and was got as far as beaumont , fools gave out that we were in the enemies quarters . but we were but nine or ten miles from charleroy , which was then ours , and within the contribution of that garison . and the like may be said of walcourt , where we had been before that time . thou seest now , that we can come near the enemies country ; though even that doth seldom happen : but we can't get into it , for the heart-blood of us . though we desire it above all things ; and though we want neither strength , nor courage , nor conduct . and therefore thou may'st be satisfied , as well as i , that the devil has hinder'd us , and that we have been bewitch'd . the french run every foot into our country , and why should not ▪ we do the like into theirs ? are we affraid of an action of trespass ? we had once namur , charleroy , and mons , all abreast ; and it was a noble frontier . but the french made nothing to pass through this frontier , and to lie in the heart of our country , between those places and brussels ; where they were as safe as a thief in a mill. not a quarter ever beaten up , or so much as attempted . and this they would do , even when they were forced to avoid fighting , our army being stronger than theirs . tom , we have been invaded year after year , by an enemy that durst not fight us : but whether this could be done without witchcraft , i leave thee to judge . and i know thou art a great judg in these matters : we have many great officers , that cannot judge half so well . prethee tom give me leave , for otherwise i must take it , to add one word more . i say then , that by these doings poor flanders hath been sadly burden'd , being made the perpetual seat of war : when in the mean time the french quarters lie fresh and untoucht . and this hath made them so rampant as they are . but if we had lain upon their country as long as they have done upon ours , they would have been in a very bare and low condition . ay but , thou'lt say , we cannot fall into the french quarters , because of their lines . very good . and these lines shew yet more : plainly , that there is witchcraft in the case : for they could never be defended without the help of the devil . they reach from dunkirk upon the sea , to pont espiers upon the river scheld ; which is near forty english miles . from whence to conde ( along that river , which here serves for a line ) is near twenty miles more . and from conde to namur , it is almost fifty miles . now i leave thee to consider , whether lines of this length could be defended without witchery . and herein lies the witchery , that we have not the power to attempt them . for when we did attempt them , ( which we have done but twice , and that was under wirtemberg and thian , ) we broak through them with ease . thou seest , by what i have written , that i am very fond of getting into the enemies country . others are rather for besieging and taking their frontier towns. and so am i , when we are able to do it . but this requires a great odds in power : one army for the sieges , and another to confront the enemy . whereas we may march into their country , when ever we dare fight . what , go beyond their frontier garisons ? ay , beyond them . why should not we do it as well as the french ? and garisons signify nothing against a commanding army ; no more than so many crows nests . an army that dares fight , and yet dares not march into the enemies country , are the veriest buzzards and owls that ever were hatch'd . unless they are bewitch'd , as we plainly have been . for i would have thee , and all men to know , and thou dost know , that we are neither owls nor buzzards . i will now tell thee in particular of some of luxemburg's tricks : that thou may'st see what a rogue he is , and that he is the rogue that has bewitch'd us . one of his first pranks , after he came in play , was at fleury : where i saw plainly , who he dealt with . he lay with his army beyond the sambre ; and prince waldeck was advancing towards him in fair order . what does luxemburg now , but get boufflers to him ( by the help of the devil ) with his army from a far country : and prince waldeck knew no more on 't than the pope of rome . in the twinkling of an eye , abundance of bridges were thrown over the river , by the same help i warrant : and they catch'd poor waldeck in fleury plains , just as the devil had contriv'd it . would'st know what came on 't ? they gave us a damnable ruffle , to say no worse . i come now to mons ; which place we had never lost by a winter siege , but that we were bewitch'd there twice over . first , the devil was in it , that when we saw vast preparations for a siege , and that in all likelihood mons was aim'd at ; we did not put into it one man the more , though thousands lay quartered in flanders . so that the place was lost for want of men. for the garison was not five thousand strong , when the place required ten thousand . secondly , the town being yet in condition to hold out several days , by luxemburg's means the devil possessed the priests , and set them in a mutiny ; and they forced the governour to surrender . when at the same time we were just marching to their relief . mons being lost , we fell to fortifying of hell ; which thou knowest is within seven miles of brussels . and we had laboured several weeks upon it . but luxemburg coming across the country , we were fain to out run our new fortress . for , as the devil would have it , there were but two thousand men in it , and no cannon . we thought the loss not so great , as the disgrace and the baffle . if luxemburg could have kept this town , it had been a sharp thorn in our sides , lying so near brussels . but our army grew soon so strong , that he durst not do it . and now he declined fighting , and mainly fortified his camp. whereupon we fairly left him , and marched away directly for france ; to the great joy of the whole army , who long'd to be there . and luxemburg soon followed ; marching along beside us , and coasting us at a distance . we , in our march , were joyn'd by several thousands ; so that our army was increased to ninety thousand men , the french being not near so many . and now we were full of hopes , and resolution , and courage ; and we hugg'd our selves with the thoughts of a brave invasion . but in the nick , this cursed rogue luxemburg , fell to his charms and spells , and confounded all . methinks i see the devil sitting upon his crump shoulder , and beckning to us , and saying ; come this way , come this way , turn your noses this way . and as sure as thou art alive , tom , we stop'd our march into france , and turned our noses upon luxemburg . and we encamp'd by him with our mighty army a good part of the summer ; doing no kind of thing but eat up our own country . didst thou not read news in the gazette , week after week , from his majesties camp at gemblours , and from the royal camp at gemblours ? there it was that we lay , just behind charleroy and namur , which then were ours ; while the french army lay advanced before mons. they said , we staid for our heavy cannon to come by water from mastricht ; which were long a coming . for the devil dryed up the maese river , and laid sands in our way , so that the boats could not pass ; and we were bewitch'd all over . at last our cannon came up , and we did nothing with them . however we afterwards marched on , and passed the sambre . but we never got ten miles beyond it , nor out of our own contribution : nor could we ever reach the french quarters ; though they lay as open to us , as hartfordshire does to middlesex . for then they had no lines thereabouts . but our stay was not long in these parts : for within a while we marched back into flanders , and luxemburg after us ; where we passed the rest of the campaigne . all this while our noble king was with us ; who is the bravest general in christendom . he spares for no pains , and he wants no brains , and he is metal to the back . tom , it would do thee good to serve under such a general . but , at the end of the year , his majesty left us , and prince waldeck commanded . and then it was that luxemburg play'd us another trick , near a town called leuze , in a damn'd thick fogg , which the devil had raised for him ; he was with us , and upon us , before we were in the least aware of him . i tell thee , tom , we dreamed not on him , till he was almost within pistol shot . and if we had not fought like devils , luxemburg's devil had beaten us to pieces . but fighting as we did , it proved but a brush , or a basting . here the devil did as much for luxemburg , as could be expected at his hands . for he raised one mist in the air , and cast another over some-body's brains : or else we should have had our scouts abroad , knowing that the enemy was not far from us . the siege of namur follows next in order : where we were bewitch'd most confoundedly . it was a brave town , and of mighty importance ; and we brought a brave army to relieve it ; and our men were in high courage , and would have sought blood up to the ears , and were mad to be at it ; making no question but to beat the french to dirt . then , as to conduct , i say it again , we have as good as any in the world : but yet we suffered this town to be taken before our faces , without striking a stroke ; or so much as firing a musquet . and some think , that we lost more men by lying still , and by the diseases it occasioned , than we should have done if we had fought every day . now can any man imagine that these things could be , if the devil had not bewitch'd us ? if the relief was possible , why did we not attempt it ? if it was impossible , why did we not march away , and make a diversion ? but we could neither fall on , nor march off ; but were perfectly inchanted . and who should do it , but that crooked urchin , whom i have so often mentioned ? the french king was here himself ; who is likewise much suspected to deal in the black art. but , for my part , i am fully satisfied , that 't was luxemburg , and his devils , that brought these things about . it must be confessed , that the french did something out-number us ; but we feared them not . and their army lay round a great city ; their inner line being without cannon shot , as it must be : so that their quarters extended very wide , and took up a mighty compass : nor had they any circumvallation , as they called it ; only their quarters were barricadoed , and some works thrown up here and there . also the maes and the sambre meeting at namur , those two rivers run through and divided their quarters . so that part of their men lay on one side the sambre , and part on the other , and part lay beyond the maes . and we having huy upon the maes , and charleroy upon the sambre , we might have marched upon them on either side of either river . and it had been hard , if some where or other we could not beat them up . however we might have tryed what we could do : but the devil was in it , we never made a tryal . whereas though we had failed in the attempt , and been soundly banged with the loss of ten or twenty thousand men ; no body would have blamed us , and our very loss had been glorious . but to be lookers on , was such a thing ; it makes me mad to think on it . though an observator says , that we got more honour by our mighty attempts to relieve the town , than the french did by taking it . but after namur was lost , we fell to fighting like mad ; though it would have been better , one would have thought , to have done so before . had we ventured half so freely before , as we did after , namur might have been ours at this day . but as to the fight we had after , ( it is called the battel of steenkirk , and thou hast heard much of it ) i 'll tell thee how it was . the french king , after he had taken namur , was gone to paris ; and a good part of his army was sent towards germany ; and our army was much increased . so that the french army , left in flanders with luxemburg , was now clearly the weaker . yet , for all that , he had the impudence to march into our country , and there continue . but , for fear of the worst , he encamped in a ground of great advantage , which he also strongly fortified . whereupon we took a resolution to fall upon him in his camp. and we begun most bravely . ten battalions of ours , who had the van , beat thirty french battalions out of their ground ; and chased them from hedg to hedg , and from one work to another ; and we made them out-run their cannon . we shewed what rogues we could make of the french , if we had them fairly before us . and now was luxemburg hard put to it : he scarce had time to say a short prayer to the devil . good devil , quoth he , help me out at this dead lift , or i am undone for ever . and the devil did help him to some purpose . for he so brought it about , that our men were not seconded : by which means we were beaten off with great loss , ( still fighting stoutly ) and luxemburg scaped a scouring . for had our main body secon●ed our van , he had certainly been quite routed . some said , that our main body could not come up , because of the bad ground . but why could they not march the same way , and upon the same ground , that the van had done ? and why did they not follow closer , but lay lagging some miles behind ? in short , the devil was in it , and we were bewitch'd . when this bloody bout was over ; and our army recruited and reinforced , we marched to attaque the french lines . but luxemburg , by the help of his old friend the devil , got thither before us . for we , on our part , saunter'd a great way about , and out of our way , as if puck had led us ; which i believe he did . however , we then learned , as we had done at hall before , that the true way to draw the french out of flanders , is to march into france , or towards it . for they are very tender in this matter : and though they love to be in an enemies country , yet they cannot endure that an enemy should be in theirs . being bob'd at the lines , we went with our commanding army and encampt at at a place called grammen ; which is a good snug place , within our own country , and but five or six miles from gaunt . and here we were tyed by the leg ( no doubt by sorcery and witchcraft , it could be nothing else ) for a great many weeks ; being not able to move one way or other . but our army increased to a hundred thousand men , while luxemburg had not half the number ; a great part of his army being gon to the maes under boufflers , to stave off an invasion there . nevertheless we still kept close in our camp at grammen : nor did we budg from it till we went into winter quarters . during all which time you had news in the gazette , from the royal camp at grammen . but what could we have done , had we been disposed to be active ? i answer , that in the first place we might still have attempted their lines . not their line between the scheld and the lys , where luxemburg lay with his army ; but their long line between the lys and dunkirk . for this had but an ordinary guard : and if the french should have drawn their main army to have defended it , their new and unfinished fortifications at courtray , and likewise their camp near it , would have been in great danger . we found afterward , by experience , that in all likelihood it would have been no hard matter to have sorced these lines . but if it had prov'd hard , and we had been repulsed , we might have marched up the scheld ; and have endeavoured , by throwing bridges over it , to have gotten that way into the french conquests . tom , i think in my conscience this river scheld is enchanted . it is like styx , the river of hell ; which none could pass without the help of old charon . thou knowest it is but a paltry river , in comparison of other rivers . a man ( i had almost said ) may leap over it with a pike staff : i am sure that with five or six boats , we might lay a bridge over it any where . and yet we stand in as much awe of it , as if it were the rhine , or the danube ; we dare not so much as attempt to pass it . though the french conquests lie entire and untoucht behind it ; at which we might have our wills , if we durst pass this river . if we must encamp , why might we not have encampt upon this river ( getting likewise a passage over it ) any where above their lines ? and then the french must quit their lines , we being behind them . or if we had made a new garison , methinks there were the place . a lusty garison here , ( i would not have it less than ten thousand men ) would maintain it self bravely , by contributions out of the french conquests . in such a garison i should desire to be ; there were some cut in such a garison . but suppose we could not get over this river ; must we then lie in our own country with our commanding army ? there was no such necessity . for we might have gone higher up the scheld ; and have forced those lines , ( if they had then any lines there ) which afterwards count thian forced so easily , with a party of twelve hundred men. which being done , nothing could have hinder'd us from marching into france , we having such a mighty power as we had . and if luxemburg had come in our way , we should have beaten him , with all his devils . but let us go on . thou hast heard , i know , that dixmude and furnes , which we had fortified at the end of the campagne , were most famously lost this winter . we out-run the one , and the other was delivered up after a siege of some hours . when these things were done , luxemburg was at paris : but i warrant he had laid his spells before he went ; for i am very sure he did bewitch us . was it not a bewitched thing , that we should fortily these places for the french ? when base things are done , and no body in fault , i conclude there is witchcraft in the case : and when no body is punish'd , i conclude that no body was in fault . we were much troubled at the loss of these places : but some think , that we were more bewitch'd in fortifying them , than we were in losing them . furnes is about five miles forward from newport , ( which is ours ; ) and dixmude about seven sideward . and must we have a garison at every seven miles end ? why , a small country , thus garison'd , would drink up a great army . and thou knowest , tom , ( for thou art a cunning dog , and hast guts i' thy brains , ) that when we fortify places near our own garisons , they do us little good if we keep them , and great mischief if the enemy take them . if we had kept these two places , they would not have commanded a contribution ( more than we had before ) to maintain a thousand men ; when at least five or six thousand must be in them . i 'll not give a pin for a garison , that has not a good contribution . for the great end of garisons , let them say what they will , is to command contributions . therefore our new garisons should have been made twenty or thirty miles forward , towards the enemies country ; and then they would have contribution in abundance . now follows the campagne of 93. in the beginning of which the french monarch was soundly baffled . at that season , it seems , the devil was turn'd against him , or at least forsook him . he came upon us with a greater force than ever ; and we were to be run down forthwith , and all flanders to be swallowed up . in good earnest , tom , we were in great danger . but our king encamp'd so commodiously , and so strongly , and took such order for the defence of all places , that the monarch was quite gravell'd . yet if he had not been an arrant buzzard , or the devil had not owed him a shame , he might have left us in our camp , and have marched up to brussels , and beyond it , and whither he pleas'd ; and have grazed up the country as he went , and have put all brabant under contribution . which had put us in a bad condition to maintain the war : and some places or other would have fallen into his hands . but instead of doing this , or any thing else , he sneak'd back to paris , ( or to versailles , i care not which ) and all his court ladies with him : whom he had brought to be spectators of his famous victories ; and by report they were no better than they should be . soon after the dauphin marched towards germany , with part of the french army : luxemburg being left with the remaining part , which was still a force superiour to ours . and not long after that , the duke of wirtemberg was detach'd from our army to attaque the french lines . which design was carried so secretly , that the devil himself could not discover it to luxemburg . the lines were master'd with little ado , and we got into brave quarters , and we raised contributions amain . but then came the battel of landen , ( another bloody bout , ) which hurried us back to our main army that wanted us . 'till then we had been free from witchcraft during that campaigne : but then luxemburg bestir'd himself , and conjur'd up all his devils ; and we were bewitch'd over and over . first , the devil bewitch'd us to let huy be so miserably unprovided for defence , the enemy being so near it . and if we could not defend it , why did we not blow it up ? but it was yielded in two or three days . secondly , we were bewitch'd to lie in the enemies reach , who so much over-power'd us . and thirdly , we were catch'd in a bewitched ground ; having a river and morass behind us , which should have been before us . the french came up with us over night ; and we expected to retreat that night , which the gallants thought dishonourable . but some of our troop have read sir walter rawleigh , and they tell us that he has a saying , that 't is more honourable to retreat by night , than to be beaten by day . but we fought it stoutly ; and the king did bravely above the rest . however it was a bad business : and it would have been much worse , if luxemburg ( to our great good fortune ) had not play'd the beast , in not pursuing his advantage . we are come at last to ninety four , or the campaigne of last summer : and thou wilt find by the story , that the devil doth still haunt us , and bewitch us . this year the dauphin did again command the french in chief ; and the old magician ( thou knowest who i mean ) commanded again under him . and they presently fell to their old trade : for the first thing they did , was to come boring into our country , where they lay at rack and manger . and we suffered this as tamely as we used to do : wherein thou may'st perceive a spice of the old witchery . i confess that the french at first were something too strong for us : but in a short time we were grown stronger than they ; and our fingers itched to be upon their jackets . however we were content to forbear , till the arrival of all our forces : which forces being come , and we being all together , the sun never shined upon a braver army . and then we out-number'd the enemy , by many thousands , both in horse and foot ; and we had better horses , and better men , and were every way superiour : so that we made no more of the french army , than of so many jack-daws . we being in this glorious condition , the french , who had lain beside us , then marched in quite beyond us ; and were got between liege and mastricht . but we thought them besotted , to give us such an advantage ; making account that we had them then in a bag ( if we had but the grace to shut it , ) and that they could not escape us . for our army interposing between them and home , ( as we expected we should ) and they having with them all their baggage and heavy cannon , they could not get off without fighting ; and then we made no doubt but we should beat them to fitters . for my part , i thought the war was near an end ; a happy and glorious end : there being but two things to do ; that is , to beat the french army , and then to march to paris . thou knowest , tom , that namur , and huy , and liege , and mastricht , lie all on a row upon the maese . of which mastricht and liege were ours , and the french had huy and namur : huy being advanced into our quarters , beyond all the rest of their frontier . these places lying thus , and the french army ( as i told thee ) being between liege and mastricht , we had orders given us to get ready to march. and i cannot express , nor thou imagine , how joyfully we received these orders . and then our business was , either to march straight upon the enemy , or to cut off their retreat , by interposing between them and home ; that is , between them and huy : for if they got to huy , they got home . but now see and wonder how we were enchanted : tom , as i hope to be saved , we turn'd our noses the wrong way again . for with mighty diligence we marched clear fromward the enemy , and likewise beside and beyond huy : leaving the french a free passage to it . and they marched thither the very next day . never talk now of bungling , or fumbling , or making blunders ; for we scorn those words . 't was witchcraft , dear tom , 't was witchcraft , that made us do as we did ; the devil and luxemburg did bewitch us : and that damn'd magician may brag of this , as one of his bravest-feats . thou wilt say , that we were still between the french and namur . ay , and so we were . but the french had a bridge at huy over the river , and they made divers other bridges : whereas we had none , nor did we offer to make any . so that they could march to namur on the far side the river , when they pleas'd , without the least danger or disturbance . but they chose rather to lie by it , that they might give us a baffle by making us rise first : wherein they succeeded , as well they might . for they commanded the one side of the river as much as we ; and the other side they had wholy to themselves . yet here we staid and encamp'd , as long as we could get any forage , waiting upon the french-mens back sides ; ( when thou and i are together , we use another word . ) but , for my part , i did not think we had owed them that duty ; nor did i know why , or wherefore we staid here so long , in the high condition we were in . the french , being the weaker , might with reason be willing that the time should be spent in idle encampments : but we , who were the stronger , if we had not been still bewitch'd , methinks should rather have chosen to be doing . well , at last we marched away for flanders , as hard as we could drive , to have another bout at those lines . and the french durst not follow us the way we went , ( which was the next way , ) for fear we should turn back upon them , and fall upon their bones ; but they were fain to go round by namur , and beyond the sambre . yet , by the devil's help , ( for no power of man could do it ) they got before us to the lines : by which means we were prevented and baffled . what had we then to do , with our glorious army , but to march presently up the scheld ; and either force a passage over that river , or march on directly for france it self ? we had then led the french such a dance , who were damnably jaded by their late long march , and hardly able to crawl , ) that all the devils in hell could not have enabled them to follow us . but the devil turn'd our noses once more the wrong way : for we marched down the river , and into our own country ; first to oudenard , then almost to gaunt , and at last to a place called rousselaer , which now bears the name of a royal camp. for here was another encampment , and enchantment : and here we lay with our glorious army all the rest of the summer , as it were bound hand and foot ; and without doing any thing , or any prospect of it . for we were coop'd up by the enemies lines , which we had no thoughts of attempting . and was not this a bewitched place , for such an army to lie in ? we exceeded the enemy by thirty or forty thousand : and though after a while we sent a detachment to the siege of huy , yet still we far exceeded them . if we had encamp'd all this while in the enemies country , it would never have anger'd me , though we had been never so idle : for then , if we had done nothing else , we had eaten up the enemies country . i have told thee already , and i tell thee again , that we were not then in the enemies country . in the country between both , i confess , we were : but in these parts , the enemies country is that within their lines ; whereas our camp was without these lines , and eight or nine miles short of them . i said before , that we had never attempted scheld river , but i lyed ; we attempted it then , that is , we look'd upon it and no more . first , one great man view'd the p●ace , and then another great man view'd it , and then we came away . it was as we came down to oudenard , in ou● way to ou● camp : and the attempt was made by a detachment of about six thousand men. but if we had ●een in earnest , we might have made , out of our vast numbers , many such detachments for that service : and we might have attempted several places at once ; or tryed one place , and then another ; both by day and by night . how did prince lewis of baden pass the rhine this summer ? i am sure i saw it in the paris gazette , ( for tom i can now read french a little , ) that he made a false attaque or attempt in one place , and then passed in another ; the french having drawn their forces to the first place . but this attempt of ours ( such as it was ) was made in one place only ; and in a place more likely to be provided for defence , than any other on the river . for it was at pont esperies , where the french line ends , which is between the lys and the scheld , and where they always had forts and guards . our retaking of huy was a very good business , as things go : but i expected that the army that took it , would have enter'd the dutchy of lutzenburg , which the french now have , and which lies hard by ; and so have broken that charm that keeps us hitherto from entring the enemies country . thou wilt say , they did enter that dutchy , for all the news-books said so . why then all the news-books lyed ; for we never were in that dutchy , nor out of the diocese of liege : for , by their own story , we lay all the while between navaigne and franchimont , both which places are in this diocese . and navaigne is upon the maes , almost as low as mastricht . and therefore i am the more confirmed that some witchcraft lies upon us ; so that we cannot find the way into the enemies country . in the close of the last campaigne ( for at last i draw to a conclusion ) we new fortified several places : that is , dixmude again , ( which the french had slighted and abandon'd , ) deynse , ninove , and tillemont ; and we talk of hall likewise . of these , dixmude ( as i said before ) is seven miles from newport ; deynse is within five miles of gaunt ; ninove lies behind oudenard and aeth ; tillemont is between lovain and leeuwe , and very near the later ; and hall is within six or seven miles of brussels . and the places to which they ●ie thus near , were our standing garisons before . let us now examine between thee and me , and according to our rules , ( and i think we troopers should understand these matters as well as some of them do ) whether these new garisons be good ones , and will do us any service . i say then , that if each of these new garisons can command contribution to maintain three or four thousand , or even two or three thousand men , we must allow these garisons to be good ones . but if all these garisons put together , will not command any contribution worth the speaking of , more than we might have without them ; then , according to our rules , all of them together are not worth a dog-turd . and we were bewitch'd , by luxemburg and the devil , to be at so much charge , in fortifying and keeping such useless things . a little time will shew what they can do . but if we had made a new garison upon the scheld , any where between tournay and conde , and another upon the sambre near charleroy , either above or below it ; i 'd have eaten hay with a horse , and been hang'd for a fool , if either of these two garisons would not have maintain'd ten thousand men : if they were made big enough ( as they ought ) to contain so many . and all this by contributions out of the enemies countries , which otherwise we cannot reach . out of these two garisons we should have scour'd the french quarters i'faith . i could write more now to thee , but i won't ; for i know thou art a man of business . only i shall say this , that if this cursed witchcraft which has so plagu'd us were removed , we 'd beat the french to iericho : but if it continue upon us , though you send us never so many millions from england , we shall do nothing here in flanders that is worth one farthing . and so , dear tom , fare thee well . london , printed in the year mdcxcv . a letter from the authour of sure-footing, to his answerer sergeant, john, 1622-1707. 1665 approx. 36 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a59228 wing s2574a estc r221073 99832446 99832446 36919 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59228) transcribed from: (early english books online ; image set 36919) images scanned from microfilm: (early english books, 1641-1700 ; 2059:2) a letter from the authour of sure-footing, to his answerer sergeant, john, 1622-1707. 24 p. s.n., [london : 1665.] caption title. by john sergeant. imprint from wing. imperfect; pages stained, tightly bound with slight loss of text. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-06 spi global keyed and coded from proquest page images 2004-07 melanie sanders sampled and proofread 2004-07 melanie sanders text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a letter from the authour of sure-footing , to his answerer . sir , i am certainly inform'd there is an answer to my book intended , and a person chosen out for that employment ; whose name i am unconcern'd to know , it being only his quality as a writer i have to do with . i receive the alarum with great chearfulness ; knowing that , if my adversary behaves himself well , it will exceedingly conduce to the clearing and settling the main point there controverted . but , because there is difference between being call'd an answer and being an answer , and that 't is extremely opposit to my genius , to be task't in laying open mens faults even as writers , ( though it has been my unhappiness formerly to meet with adversaries , whose way of writing made that carriage my only duty ) wherefore to prevent , as much as i am able , all occasion of such unsavory oppositions , and to make way to the clearing the point , that so our discourse may redound to the profit and satisfaction of our readers , i make bold to offer you these few reflexions ; which in effect contain no more but a request you would speak to the point , and in such a way as is apt to bring the matter nearer a clearing . this if you please to do , you will very much credit your self and your endeavours in the opinion of all ingenuous persons . if you refuse , and rather chuse to run into rhetorical excursions , and such discourses as are apt to breed new controversies not pertinent to the present one under hand , you will extreamly disparage both your self , your party and your cause , and give me an exceeding advantage against them all ; i shall also have the satisfaction to have manifested before-hand by means of this letter , that i have contributed as much as in me lies to make you avoid those faults , which i must then be forc't to lay open and severely press upon you , little to your credit nor your causes neither ; you being ( as i am inform●d and reason gives it ) signally chosen out as held most able to maintain it . 2. that there may be no more distance between us than what our cause enforces , i heartily assure you that though i highly dislike your tenets negatively opposit to what we hold faith , and the way of writing i foresee you must take ( unless you resolve to love candour better than your cause ) as being inconclusive and so apt to continue not finish debates , yet i have not the least pique against yours or any mans person . nor have i any particular aversion against the protestant party ; rather i look upon it with a better eye than on any other company whatever which has broke communion with the catholick church : it preserves still unrenounc't the form of episcopacy , the church-government instituted by christ ; and many grave solemnities and ceremonies , which make our union less difficult : many of their soberest writers acknowledge divers of the renounc't tenets to be truths : some of them also profess to hold tradition , especially for scripture's letter ; and even for those points or faith-tenets in which they and we agree ; that is , where their interest is not touch't . i wish they would as heartily hold to it in all other points which descended by it , and look into the virtue it has of ascertaining , and declare in what that virtue consists ; i am confident , a little candour of confessing truly what they finde , joyn'd with an endeavour of looking into things rather than words , would easily make way to a fair correspondence . i esteem , and even honour the protestants from my heart for their firm allegiance to his sacred majesty and his royal father ; this uniting them already with all sober catholiks under that excellent notion of good subjects , and in the same point of faith , the indispensableness of the duty of allegiance we owe our prince by divine law. lastly i declare , that for this as well as for charitable considerations , i have a very particular zeal for their reconcilement to their mother-church ; and that 't is out of this love of union i endeavour so earnestly to beat down the wordish and dissatisfactory way of writing , and go about to evidence the ground of all our faith ; knowing , that , as wounds are never connaturally and solidly cur'd , by uniting the distant sides at the surface , and leaving them disunited and unheal'd at the bottom , but the cure must begin there first ; so , the onely way to heal the wounds of the church , is to begin first to win some to acknowledge the most radical and bottom-principle of all faith , as controverted between us ; without which all agreement in particular points must needs be unsound and hollow-hearted . this is my onely aym in sure-footing . that therefore you may not obstruct so good a work , and withall perform the duty of a solid and candid writer , i offer to your self and all ingenuous readers these few reflexions : not sprung from my will ( for what authority have i to prescribe you your method ) but from true reason working upon the thing ; which makes it just duty in you , and so ought oblige you to follow it . 3. in the first place , since the scope of my whole book is about the first principle in controversy , or the ground of all faith , as to our knowledge ; that is , about a point antecedent to all particular points ; i conceive it reasonable you should let your discourse stand firm to the matter in hand , and not permit it to slide into controversies about particulars . for so , 't is evident , we shall be apt to multiply many words little to our present purpose . on what conditions you may have right to alledge particulars as pretended instances of traditions failing , shall be seen hereafter . 4. next , i desire you would please to speak out categorically , and declare whether you hold faith absolutely certain to us , or else possible to be false for any thing we know . to explicate my self better , that so i may void some common and frivolous distinctions , my intent is to demand of you in behalf of the christian reader and his due satisfaction , whether you hold gods providence has laid in the whole creation any certain means , by way of proper causes to such an effect , to bring down faith truly to us , and whether we can arrive at certain knowledge of those means , that is , come to see or know the connexion between such causes and their effect spoken of . i make bold to press you earnestly to this declaration ; and my reason is , because nothing will more conduce to the conclusion of our present debate : for , in case such causes be laid and can be seen by us , then they are evident or demonstrative reasons for the ground of our faith's certainty : but , if no such causes be laid , or being laid , cannot be seen by us , then all the wit of man can never avoid the consequence , but that we can have onely probability for all our faith ; that is , for any thing we absolutely know , 't is all as false as an old wife's tale ; since there are no degrees in truths and falshoods . if you advance this civil piece of atheistry , you must pardon me if i be smart with you in opposition to so damnable and fundamental an errour : i love christianity and mankinde too well to suffer that position which destroyes effectually the root of all their eternal happiness , and the substance of all their hope , to pass unstigmatiz'd , as it deserves . nor think to avail your self by some discoursers in our schools , it will be shown , when prest , that they are still preserv'd good christians through the virtue of tradition which they all hold to , notwithstanding their private speculations : but you not , because of your want of certain grounds , to make you rationally hold christs faith. they onely mistook a word , whereas you will be found to erre in the whole thing , or the ordinary means to true christianity . again , if such causes be fitting to be laid by god's providence , 't is impossible to avoid the doctrin propos'd in sure-footing , because 't is absolutely impossible to invent any thing that looks like such causes , but those which are deliver'd there ; nor did any other way ever attempt to show any such . whence i foresee your cause will force you to fly for refuge to the actual uncertainty , or possible falshood of all our faith for any thing any man living knows by ordinary means . a sad consequence of an erroneous tenet ! but 't is connatural , and , so to be expected , such effects should follow the renouncing the rule of faith. 5. thirdly , i conceive it very reasonable that you would please to declare whether controversy ought to have any first principle or no ; if none then to speak candidly out , and confess that controvertists are certain of nothing they say , since their discourse has no ground or first principle to rely on . if any , whether tradition be it ; or , if it be not , what else is ; and then vouch ( as plain reason tells us you ought ) that what you assigne has truly in it the nature of a first principle , which common reason gives to be self-evidence . or , lastly , to profess ( if you judge it your best play ) that , what you substitute in stead of tradition , though it be a first principle , yet it need not be at all self-evident . any thing shall content me , so you will but please to speak out , and to the point . 6. again , since it is evidently your task to argue against tradition's certainty , 't is as evident that while you argue against it , you must bear your self as holding it uncertain ; i conceive then plain reason obliges you not to produce any thing against tradition which depends upon tradition for its certainty ; for , in doing so you would invalidate and even nullify all your own proofs : since , if tradition be held by you uncertain , and they have no certainty but by means of it , they must be confest uncertain too ; and so they would be incompetent to be produc't as proofs , and your self very dis-ingenuous to produce them : i add self-contradicting too , and vnskilful ; nature and aristotle teaching us , that a discourser ought not sustain contrary to himself . hence plainest reason excludes you from alledging any kind of testimony , either from scripture , councils , fathers , or history , till you answer my corollaries 12 , 15 , 16. which pretend to demonstrate the certainty of all these dependent on tradition's ; and the onely way to show my discourses there to be weak , is to manifest my mistake by declaring into what other thing your certainty of those testimonies is finally resolvable , which is not coincident with tradition ▪ when you produce such a principle , and prove it such , you have right to alledge the foresaid testimonies , for then you can make good their authority : till then , you can have no right in true reason to do it . not onely , because till then you are to be held a renouncer of that thing 's certainty upon which there are pretended demonstratious against you theirs is built ; and those presum'd true ones , because you let such strongest attempts pass unanswer'd ; but very particularly for this consideration that our present matter restrains you from it : for , our discourse is about the ground of that authority which ascertains to us faith ; which therefore is antecedent to the notions of faith , faithful , church , councils , fathers , nay and creditable history-books too ; since those rely on tradition ( taken at large ) for their certainty , as is evident by plain reason , coroll . 16 , 24. which devolves into this , that tradition is first authority , and so not proovable or disproovable by any other secondary authorities , but ought to be impugn'd by pure reason . but , if you think fit to grant this certainty to tradition taken at large , yet deny it to christian tradition , which hath , besides its human force , most powerful divine motives also to strengthen it ; please to speak it out , and the strange unreasonableness of the position will quickly be made appear . or , if you grant christian tradition certain in bringing down those common points in which we agree , yet fallible , nay actually erring , in bringing down to us those other points which we were found holding upon tradition when you left us , and for which , as grievous errors , you pretended to leave us ; please to declare in what you hold the virtue of tradition consists , ascertaining to us both those common points , and how we come to know tradition is engag'd for them ; which done , it will quickly appear whether its ascertaining virtue has its effect upon some , and not others ; or on all . unless you do this , your very admittance of tradition's certainty in some , overthrows you without more ado : for , to acknowledge it argumentative for the certainty of some , grants it a virtue of ascertaining , which therefore you are oblig'd to grant in all , unless you give the reason of your exception : otherwise to admit it when your interest is not toucht , and reject it when it opposes you , is plainly to confess that tradition is able to certify , yet that you admit it when you list , and reject it when you list . 7. being inform'd then by evident reason , that no kind of authority but only the way of reason is a competent weapon to fight against tradition with ; i have three things to propose to your thoughts on this occasion , which i hope will sound reasonable to any intelligent man by the very mentioning . first , that you would not alledge such argumments as strike as well at the constancy of every species in nature , especially rational nature ; that is , such natural mediums as tend to destroy all natural certainty . secondly , that your objections be not forrain , or fetch 't from afar of ; for these are multipliable without end , and apt to be suggested by fancy upon every not-seeing the coherence of some other remote ( whether real or conceited ) truth , with the tenet we aim to impugn ; but that they be immediate and close , that is , taken out of the intrinsecal nature of the thing ; for so , they will be more forcible and by consequence be apt to do your cause much service ; and unless they be such , they will do it none : for , in regard my whole process is grounded on the nature of the thing , as appears by my transition , and every logician knows that remote and common considerations are liable , for any thing we know , to be connected or not-connected with the point we would apply them to , because we see no connexion but what 's immediate ; it follows that 't is a very incompetent and dissatisfactory way to impugn an adversary who endeavours all along to frame his discourse out of the intrinsecal nature of the thing , by remote , or unimmediate , that is , indeed , unconnected mediums . the third thing i request is , that you either grant that no argument or reason is conclusive , obliging-to-assent , or satisfactory , but what is either proper ( at least necessary ) cause or effect ; or else show us out of logick that other mediums have this virtue , and how they come to have it . this way of procedure will give me a great respect for you as taking honestly the way which is apt to clear truth ; and you will have this satisfaction to your conscience that you have endeavour'd it to your power by following the best method you could imagin to give your cause its due advantage , in case it can bear that test ; that is , in case it be truth . and , if it cannot bear it , that is , if it be no truth , 't is your own best advantage by this strict procedure to have discover'd it . your judicious readers also that look seriously for satisfaction , will rest much edify'd and thankfull for your pursuing that method which is likely to save them a great deal of fruitless pains in reading multitudes of books writ in a loose way , whence no conclusion or satisfaction is likely to result . 8. my fifth request , and i hope 't is just and reasonable , is this ; that , if you conceive your discourse has made good the certainty of written authorities or quoted testimonies , without tradition , ( which i see is impossible , ) and hence you make account you have title to produce them against tradition's certainty , ( that being the matter in hand ) and therefore you resolve to pursue the way of citing authours ; you would then be pleas●d to vouch your citations to have truly in them the nature of testimonies ; that is , to be built on sensible knowledge , and not on speculative , or opinion in the authour alledg'd , and that they fall under none of dr. pierce's faulty or inconclusive heads ; or else show they are conclusive though thus faulty , which is done by confuting my grounds laid in my first appendix . § . 6 , 7 , 8. or , lastly , to declare , that though thus faulty and inconclusive they ought still to be alledg●d ; and to give your reason for it ; which , candidly spoken out , i am sure will be this , that you must either produce such , or none . i hope all our ingenuous readers will think me very reasonable , who am well contented with any thing which is spoke out expressly and declaratively of what method or way of satisfying you take ; and onely desire you would not quote and speak confusedly and in common , as if you meant to persuade your readers that your discourse has in it some strange force taken in the bulk , though you will vouch no one particular piece of it to be certain ; or , as if you suppos'd their reasons were to be amaz'd and stupify'd meerly at the venerable names of authors and the solemnity of a diverse-letter'd , or diverse-languag'd quotation , without clearing to their judgements the virtue by which such citations can pretend to have force able to subdue their understandings to assent , or ( which is all one ) satisfy them . if you refuse to do me reason in this point , and still resolve to pursue the huddling together testimonies without warranting their certainty by showing upon rational grounds they must be such , i shall declare beforehand to my readers , that i must be forc't to do right to my self ; which is , to rank all your testimonies under dr. pierce's faulty heads , and so let them go as they are . 9. particularly , i beg the justice of you not to think to over-bear me with the conceiv'd authority of other divines resolving faith in their speculative thoughts after another manner than i do : since this can onely tend to stir up invidiousness against my person ( which yet their charity secures me from ) and not any wayes to invalidate my discourse . for , every one knows t is no news divines should differ in their way of explicating their tenet , which they both notwithstanding hold never the less firmly ; and every learned man understands that the word divine , importing a man of skill or knowledge in such a matter , no divine has any authority but from the goodness of the proofs or reasons he brings and on which he builds that skill . please then to bring , not the empty pretence of a divines authority or name to oppose me with , and i shall freely give you leave to make use of the virtue of their authorities , that is their reasons against me as much as you will. i easily yeeld to those great discoursers , whoever they be , a precedency in other speculations and knowledges , to which they have been more addicted , and for which they have been better circumstanc't ; in this one of the ground of faith , both my much practice , my particular application , my discourses with our nations best wits of all sorts , my perusing our late acute adversaries and the answers to them , with other circumstances ; and lastly , my serious and industrious studying the point , join'd with the clearing method god's providence has led me to , have left me ( as far as i know ) in no disadvantage . what would avail you against me and our church too ( for my interest as defending tradition is indissolubly linkt with hers ) is , to show that our church proceeds not on tradition , or that in her definitions she professes to resolve faith another way rather than mine , or ( which is equivalent ) to rely on somthing else more firmly and fundamentally than on tradition . but the most express and manifold profession of the council of trent to rely constantly on tradition , has so put this beyond all possible cavil on my side , that i neither fear your skill can show my grounds in the least subcontrary to hers , nor the goodness of any learned and considering catholik ( however some may conceive the infallibility of the church plac't ad abundantiam in somthing else ) will or can ever dislike it . i expect you may go about to disgrace my way as new : but i must ask , whether you mean the substance of it is new , or onely that 't is now deeper look't into and farther explicated than formerly : if you say the former , my consent of authorities ( p. 126 , 127 , &c. ) has clearly shown the contrary ; and common sense tells us no other way was or could be possibly taken ( for the generality of the church at least ) in primitive times till scripture was publisht universally and collected : if the later , please to reflect , that every farther explication or declaration , as far as 't is farther , must needs be new ; and so , instead of disgracing us , you most highly commend our reasons for drawing consequences farther than others had done before us . again , if it be onely a farther explication , 't is for that very reason not-new ; since the sence of the explication is the same with the thing explicated ; as 't is onely an explication , then 't is not-new ; as farther , 't is indeed new , but withal innocent , nay commendable . but there are three things more to be said on occasion of this objecting catholik divines ; one is , that , taking tradition for the living voice of the present church as i constantly declare my self to do , not one catholick does or can deny it ; for he would eo ipso become no-catholick but an arch-heretick ; and this all acknowledge . in the thing explicated then , that is , in the notion of tradition all agree with me ( and consequently in the substance of my explication ) nor can any do otherwise , except they be equivocated in the word tradition and mistake my meaning , which i conceive none will do wilfully after they have read here my declaration of it so unmistakably laid down . the second thing is , that an alledger of those divines will onely quote their words as speculaters , not those in which they deliver themselves naturally as christians or believers ; which sayings were they collected , we should finde them unanimously sounding to my advantage , and not one of them oppositely . and , lastly , speaking of our explication as to its manner , divines contradict one another in other kinds of explications , but not one author can be alledged that expresly contradict● this which i follow . 10. my sixth request is , that you would speak to the main of my book , and not catch at some odd words , on the by as it were : otherwise , understanding readers will see this is not to answer ▪ but to cavil . 11. and , because we are ( i hope ) both of u● endeavouring to clear truth ( i am sure we ough● to be so ) therefore , to acquit your self to you● readers that you ingenuously aim at it , i conceive you will do your self a great deal of right and me but reason , nay ( which is yet weightier ) do the common cause best service , if you wil● joyn with me to retrench our controversie a● much as we can . let us then avoid all rhetorical digressions and affectations of witty and fine language ; which i have declin'd in my whole book , and chosen a plain downright manner of expression , as most sutable and connatutural to express truth . likewise all repetitions of what particulars others have said or answer'd before us , such as are the objections made by that ingenious person , the l. faukland , and the answers given them in the apology for tradition ; unless it be conceiv'd those solutions are insufficient , and reasons be offer'd why they are judg'd so . for i conceive it an endless folly to transcribe and reprint any thing others have done before us , except it be grounds which ought to be oft inculcated and stuck to ; and those particulars which we show to be not yet invalidated , but to preserve still their strength . much less do i suspect it can fall under the thought of one who aims to discourse rationally ( such my answerer ought to be ) to rake together all the filth and froth of the unwarrantable actions or opinions of some in the church , or to run on endlesly with multitudes of invective & invidious sayings on his own head without proof ; & then apply them to the church , as does the disswader . it would also very much conduce to the bringing our differences to a narrower compass if you would candidly take my book endwayes , and declare what in it is evident , and so to be allowed , what not : what principles are well laid or consequences right drawn ; and what are otherwise : to requite which favours , i promise the same carriage in my reply to you . by this means it will be quickly discover'd whether or no you have overthrown my discourse by showing it ill coherent , and how far 't is faulty ; that , if i cannot clear it to be connected , i may confess my fault and endeavour to amend it . for , however i see my grounds evident , yet i am far from judging my self infallible in drawing my consequences ; though i see withal the method i take , will not let me err much ; or , if i do , my errour will be easily discoverable ; because i go not about to cloud my self in words , but to speak out as plain as i can from the nature of the thing . 12. in the next place i earnestly request you , as you love truth , not to shuffle of the giving me a full answer , nor to desist from your enterprise ( as i hear a certain person of great esteem for his learning and prudence has already done ) though you find some difficulty where to fasten upon the substantial part of my discourse . there are perhaps many difficult passages which my shortness forc't me to leave obscure ; these will naturally occasion mistake , and mistake will breed objections to impugn me with . please , if others fail , to make use of those at least . 't is no discredit in you to mistake what 's obscure ; rather it argues a fault in me ( did not my circumstance of writing grounds , & onely to schollers , excuse me ) that i left it so ; to make amends for which i promise you to render it clear when i see where it pinches you or others . and on this score , i owe very particular thanks to mr stilling-fleet , that by speaking clearly out his thoughts , he gave me a fair occasion to open that point he impugn'd , i think , upon mistake of our tenet . 13. if you think fit somtimes to argue ad hominem , be sure what you build on be either our churches tenet or mine ; for i am bound to defend nothing else . if then you quote fathers , first , see they speak as fathers , that is as believers and witnessers ; for so 't is evident our church means them by her expressions in the council of trent ; as also did antiquity . for both of them constantly alledge and stand upon traditio patrum , not opinio patrum : next , see you bring consensus patrum , or an agreement at least of very many of them speaking as witnesses , otherwise you will not touch me nor our church ; for she never abetted them further . in case you bring councils , it would be very efficacious you would chuse such testimonies ( if you can finde them ) as i brought from the council of trent ; that is , such in which they declare themselves ( or the circumstances give it ) they proceed upon their rule of faith : for , otherwise , every one knows that bishops in a council have in them , besides the quality of faith definers , those also of governours , and of the most eminent and solid divines in god's church . if scripture , you must make evident the certainty of your way of arguing from it , ere i or our church shall allow it argumenative . thus much for authority . if you oppose me by my own principles or discourses of my reason , i must defend my self as well as i can . one thing on this occasion , i must mind you of ; 't is this , that though you should conquer in this way of arguing ad hominem , you onely conquer me as a discourser , by showing that i contradict my self ; not my tenet : for to prove that false , you must fix your foot and build your discourse on some certain ground ; which barely my holding it ( on which your discourse ad hominem relies ) cannot make it . you must build then on some grounded truth if you will go about to overthrow a pretended one . indeed , if you can show tradition contradicts her self , you will do more than miracle , and so must conquer . but i fear not the gates of hell , much less man's wit can prevail against that impregnable rock . onely , i beseech you bring not as parallels against our tradition in hand , which is a vast and strong stream , other little petty rivulets sprung originally from the sensations of two or three : for , then , as one side was liable , in a thing not known publikly , to bely their senses ; so the conveyance down of such sleight built attestations may easily be self-contradictory . in a word , if you will argue , take first into your thoughts the nature of the thing you argue against , and then fall to work assoon as you will. now , if you should chance to say you hold the sayings of fathers and councils ( some at least , to be certain , my reason tells me from principles , that , having renounc't tradition which onely could ascertain them , rational nature in you will not let you have any hearty conceit of their convictiveness , whatever you pretend ; but that you rawly alledge them , and so let them go with a valeant quantum valere possunt . that therefore we may have some security more than your bare word ( which experience tells us is now affirmative now negative in this point , as it best sutes your interest , or , after a pretty indifferent manner , half-one-half-tother ) that your profession of holding to such authorities is not hollow-hearted but rooted in your reason , 't is just your readers should expect you would declare in what the virtue of certifying consists , and that they have this virtue . this if you do , you acquit your self to go to work solidly , and you offer us fair play in giving us some hold of your reason , whereas a common expression gives none . this procedure also will show , when apply'd , whether you are justifiable or no for admitting some authorities of that nature and rejecting others . 14. my last request is , that , if in the course of your answer you think fit to complain of me for bringing history and other proofs heretofore commonly without more ado admitted , into incertainty : please to amend the fault you finde , and settle their certainty on some better principles than i have endeavour'd . in the mean time 't is evident my whole book ayms at settling the certainty of all authority , by evidencing the certainty of first authority ; upon which the assuredness of history , fathers , councils , church , faith , nay virtue or christian life must all be built . this is my way ; if you judge it incompetent to do the effect spoken of , be pleas'd to manifest it unfit and show us a better . 15. perhaps i may have demanded more of you in some particulars than is due from the strict duty of meerly answering : in the schools , a bare denial , or distinction is enough for a respondent . but i conceive we are not on these terms : in regard we are not met face to face , where the returns of the one to the other can be quick on every occasion . this obliges us , for the readers satisfaction , to enlarge our selves and bring reason for every thing we affirm or deny , lest we should be thought to do it gratis . and , your case here , is particularly disadvantageous : for , if you go about to overthrow that on which i aym to show the certainty of all authority built , and yet declare not on what your self hold them built , and , by your faithful promise to show it shortly , give them strong hopes you will perform it ; you send them away very much dissatisfy'd either with you or with all the authority in the world , though built on sensitive knowledge : of which it being impossible rational nature should permit them to doubt , they must needs dislike your attempt , and have an ill conceit of your performance . sir , i understand , to my exceeding satisfaction , that multitudes of the most eminent , solid and ingenuous wits of our nation have been diligent perusers of my book . consider , their eyes are upon you while you answer ; i am confident they will judge i have requested no more of you in this letter , but what 's reasonably due to their and my satisfaction ; and so , will look your answer should be correspondent . they are weary of endless contests about faith ; and , seeing we are not now controverting the signification of some ambiguous testimony , but penetrating deep into the very bowels of a point which is of the greatest concern in the whole world ; and pursuing ( in a method likely to decide ) the clearing of it , their expectations are very much erected and attentively observing what will be the issue of this rational combat . frustrate not their desires to see truth manifested by bringing the question back from the plain open field of evidence-in-our-method , to a logomachy or word-skirmish in a wilderness of talk , out of which the thread of grounds or principles had disentangled it . to them therefore as well as your self i address this ; requesting those of them who are acquainted with my answerer , to press him to do himself , me , the world ( his cause too , if it can bear it ) the right due in reason , and here demanded , this sir , if you will perform , i shall lay aside the remembrance of the justice i have to it , and look upon it purely as a favour and most obliging civility to him who is , next to truth 's , your friend and well-wisher , j. s. feb. 6 th 1665. postscript . if you complain of this fore-stalling as vnusual ; as long as 't is rational you can have no reason to do so : and it will appear such to him that considers it was an unusual circumstance occasion'd it . 't is this : i had endeavour'd to bring controversie from an endless to a conclusive way : and both my reason and experience made me apprehend my protestant answerer would have such strong inclinations to bring it bac● into the way of quoting and glossing testimonies ( that is , into a wordish scanning a great part of all the libraries in the world ) that a slender touch at it in my book was not forcible and express enough to oblige him to take notice of it . having communicated therefore my thoughts with intelligent and ingenuous persons , both catholiks and protestants , and receiv'd their approbation , i resolv'd , and pursu'd it as you see ; and i hope the manifold usefulness of it ( as shall be seen what way soever now you take upon you of answering ) will sufficiently justify my action . finis . a letter to the d. of p in answer to the argueing part of his first letter to mr. g[ooden]. sergeant, john, 1622-1707. 1687 approx. 64 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a59230 wing s2577 estc r8628 11982842 ocm 11982842 51893 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59230) transcribed from: (early english books online ; image set 51893) images scanned from microfilm: (early english books, 1641-1700 ; 876:11) a letter to the d. of p in answer to the argueing part of his first letter to mr. g[ooden]. sergeant, john, 1622-1707. 36 p. printed by henry hills, london : 1687. reproduction of original in huntington library. attributed to john sergeant. cf. nuc pre-1956. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stillingfleet, edward, 1635-1699. gooden, peter, d. 1695. -letter to mr. g. giving a true account of a late conference. catholic church -great britain. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a letter to the d. of p. in answer to the arguing part of his first letter to mr. g. published with allowance . london , printed by henry hills , printer to the king 's most excellent majesty , for his houshold and chappel . 1687. a letter to the d. of p. in answer to the arguing part of his first letter . 1. that you may not take it unkindly the arguing part of your letter to mr. g. should pass unregarded , i have been prevail'd upon to accept of his commission to hold his cards , while he is not in circumstances to play out his game himself . but can assure you beforehand , since matter of fact is clearing by other hands more proper , i mean to confine my self to matter of right ; and so shall give you the least and most excusable trouble that can be , a short one . 2. your letter tells us , that the conference was for the sake of a gentleman , who i heard desir'd to be satisfi'd that protestants are absolutely certain of what they believe , and made account you could satisfie him , and profess'd , if you could not , he would quit your communion . and you take care to inform us ( p. 2. ) that he was satisfi'd , and declar'd immediately after the conference , that he was much more confirm'd in the communion of your church by it , and resolv'd to continue in it . but could you not have afforded to inform us likewise by what he was satisfi'd ? for there is many a man who would be as glad , and is as much concern'd to be satisfi'd in that point as that gentleman ; and he would not have been a jot the less confirm'd or the less resolv'd , if his neighbor had been confirm'd and resolv'd with him . i cannot for my life imagin why you should make a secret of a thing , which , besides your own and your churches honor , concerns the salvation of thousands and thousands to know . 3. your letter i perceive would shift it off to mr. g. whom you desire ( p. 7 ) to prove that protestants have no absolute certainty , &c. of this proposal there will be occasion to say more by and by . at the present i pray you consider how you deal with those souls who rely on you . if you should move them to trust their estates with a man of your naming , of whom you would give no other satisfaction that he were able to manage them , and faithful , and responsible , but only to bid those who doubted , prove the contrary ; i fancy there would need all the credit you have to hinder the motion from appearing very strange : and yet you have the confidence to make them one as much stranger as their souls are more worth than their mony : for you would have them hazard their souls where they are not safe , for any care you take to satisfie them that they are . why , suppose mr. g. could not prove that protestants are not certain , are they therefore certain ? has peter twenty pounds in his purse , because paul cannot prove he has not ? or , ever the more title to an estate , because an adversary may have the ill luck to be non-suited ? must not every body speak for himself one day , and bring in his own account , which will pass or not pass as it is or is not faulty in it self , whether any fault have been found in it before or no ? and will not the happiness or misery of their souls for ever depend on that account ? can you suffer them to run that terrible hazard , without making them able to justifie their accounts themselves , and furnishing them with assurance that they can , and with no more to say but that they hop'd dr. st. would make his party good with mr. g. ? that things so precious to god as souls should be of no more value with those who set up for ministers of the gospel ! that their great and only care , as far as i see , should be to make a shew , and pass for some body here , let every one take his chance hereafter ! besides , truth is therefore truth , because 't is built on intrinsecal grounds which prove it to be such ; and not on private mens abilities , or their saying this or that ; wherefore till those grounds be produc'd , it cannot be with reason held truth : and dr. st. is more particularly oblig'd to make good he has such grounds , having had such ill fortune formerly with the principles to which he undertook to reduce protestant faith , as appears by the account given of them in error non-plust . 4. but , leaving these matters to be answer'd where we must all answer why we have believ'd so and so ; pray let us have fair play in the mean time . let every one bear his own burthen , and you not think to discharge your self by throwing your load on another man's shoulders . you affirm there is absolute certainty on the protestants side , and 't is for him to prove it who affirms it . if you do it but half so well as mr. g. can , and has , the infallibility which he asserts , you will earn thanks from one side , and admiration from the other . but it is for you to do it : to trick off proving the contrary upon your adversary , is to own that proving is a thing which agrees not with your constitution , and in which your heart misgives you . 5. yet even so you were uneasie still , and would not venture what mr. g. could do , as slightly as you think , or would have others think of him . you know well enough , that to prove protestants have no absolute certainty of their faith , is no hard task even for a weak man : you know any man may find it confess'd to his hand by protestants . and therefore you had reason to bethink your self of an expedient to trick it off again from that point , and put mr. g. to prove , that protestants have no absolute certainty as to the rule of their faith , viz. the scripture . the merits of this cause too i think will return hereafter more fitly ; in this place i mind only the art. pray , was not the very first question at the conference , whether protestants are absolutely certain that they hold now the same tenets in faith , and all that our saviour taught to his apostles ? and your answer that they are ? did our saviour teach , and do protestants believe no more , than that the book so call'd is scripture ? is certainty of this more , and certainty of this book all one ? and was not the question plainly of the certainty of this , and of all this more ? here is then an enquiry after one thing plainly turn'd off to another . yes ; but this was one of the two things which the whole conference depended upon . as if the whole conference did not depend on that thing which was to be made manifest by the conference , viz. the absolute certainty of protestant faith. mr. g. indeed did himself ask some questions about your certainty of your rule ; questions , whose course it was wisely done to cut off , before they had question'd away your certainty of faith. for , after they had caus'd it to be admitted , that the certainty of scripture is from tradition , there was no refusing to admit that tradition causes certainty , and makes faith as certain as scripture . and then it would have prov'd something difficult to satisfie even a willing man , that the faith is certain which is opposit to a faith come down by tradition . but it was seen whereto it would come , and thought fit to break off in time , and not let the conference proceed too far . in the mean time absolute certainty of scripture was not the point of the conference nor is it the point of concern . besides that 't is agreed on all hands , men are sav'd by believing and practising what christ taught , not barely by believing scripture is scripture : and salvation is the thing that imports us in these disputes , and 't were well that nothing else were minded by disputers . but it imported you it seems both to shift off proving from your self , and to stifle any further talk of the certainty of protestant faith , and keep us from looking that way by fixing our eyes on another object . and this is all you do ; but with so much art , that i verily think many a reader is persuaded you are talking all the while to the purpose . the truth is , you have reason to carry it as you do ; for it is good to avoid undertaking what cannot be perform'd : and you cannot , and i believe know you cannot make out , that protestants are absolutely certain , that they now hold all the same doctrin that was taught by christ and his apostles , as you affirm'd in your answer to mr. g's first question . and this i thought it imported to tell you plainly and publickly , that it might be in your hands to pin the controversie-basket , and bring all catholics to your church ; where i will answer you will be sure to find us , if you make us sure we shall find this certainty there when we come . 6. in the mean time why has not mr. g. done already as much as should be done ? it is plain that where churches differ in faith , infallible faith in one , cannot stand with certain faith in the other . wherefore if mr. g. have fix'd infallibility in his own church , he has remov'd certainty from all that differ from her . let us then take and sift mr. g's argument , even as you put it , who had not , i suppose , partiality enough for him , to make it better than it was . you put it thus , p. 4 , 5. 7. all traditionary christians believe the same to day which they did yesterday , and so up to the time of our blessed saviour ; and if they follow this rule , they can never err in faith , therefore are infallible . and you ( mr. g. ) prov'd they could not innovate in faith , unless they did forget what they held the day before , or out of malice alter it . and now , that there may be no mistake , let us take each proposition by it self . 8. the first is , [ all traditionary christians believe the same to day which they did yesterday , and so up to the time of our blessed saviour . ] you have nothing to say to this , i hope : for since traditionary christians are those who proceed upon tradition , and tradition signifies immediate delivery , it follows , that unless they believe the same to day which they did yesterday , and so upwards , they cease to be traditionary christians , by proceeding not upon an immediate , but an interrupted delivery , or some other principle . and so there is no denying this proposition , but by affirming that traditionary christians are not traditionary christians . 9. the second proposition is this . [ and if they follow this rule , they can never err in faith. ] this is palpably self-evident : for , to follow this rule is to believe still the same to day which they did yesterday : and so , if they did this from christ's time , and so forwards , they must still continue to believe , to the end of the world , the self-same that christ and his apostles taught ; and , therefore , cannot err in faith , unless those authors of our faith did : which that they did not , is not to be prov'd to christians . 10. there follows this inference : [ therefore they are infallible . ] this is no less plainly self-evident . for these words [ they can never err in faith ] in the antecedent , and [ they are infallible ] in the consequent , are most manifestly the self-same in sense , and perfectly equivalent . 11. the fourth and last ( which according to you , aim'd to prove , that they could not innovate ) is this . [ they could not innovate in faith , unless they did forget what they held the day before , or out of malice alter it . ] and this is no less unexceptionable than its fellows . for , if they knew not they alter'd faith , when they alter'd it , they had forgot what they believ'd the day before . if they alter'd it wittingly , excuse them from malice who can ; who , believing , as all who proceed upon tradition do , that tradition is the certain means to convey the doctrin of christ , would notwithstanding alter the doctrin convey'd to them by tradition , pray what ails this argument ? and what wants it , save bare application , to conclude what was intended as fully and as rigorously as you can desire ? and , pray , what need was there to apply it to the roman church , and say she follow'd tradition , to you who deny it not either of the roman or greek church ? as every thing is true , and every thing clear ; who now besides your self would have thought of an evasion from it ? and yet you venture at one , such as it is . 12. you tell us then , ( p. 5. ) that you thought the best way to shew the vanity of this rare demonstration , was to produce an instance of such as follow'd tradition , and yet mr. g. could not deny to have err'd , and that was of the greek church , &c. you had e'en as good have said , what mr. g. says is true , but yet he does not say true for all that . for to pitch upon nothing for false , is , in disputes , to own that every thing is true . the best way , say you ? i should have thought it every jot as good a way to have said nothing when one has nothing to say . but yet the world is oblig'd to you for letting them know what scholars knew before , that protestants think it the best way to answer catholic arguments , to give them no answer at all : for you are not to be told that this instance of yours is not an answer to mr. g.'s argument , but a new argument against him of your own , which undoubtedly you might have produc'd as well as my lord falkland , if you had been , as my lord falkland was , arguing . but it is your turn now to answer . and must you be minded of what every smatterer in logic knows , that an answerer is confin'd to his concedo , his nego , and distinguo , as the propositions which he is to speak to ▪ are true , false or ambiguous ? he may deny the inference too , if he find more or other terms in the conclusion than in the premises . but these are his bounds ; and answering turns babbling , when they are exceeded . must you be minded that the business must be stopt before it come to the conclusion , and that otherwise there is no speaking against it ? for you know that if the premisses be right , and the inference good , the conclusion must be as necessarily . true , as it is that the same thing cannot be , and not be at once ; that is , must be more certain than that england , for example , shall not crumble into atoms , or be swallow'd up in the sea to morrow : for this , and a thousand such things may happen to all material nature ; that a contradiction should prove true , cannot . and 't is perfect contradiction that terms which cohere in the premises , by being the same with a third , should not cohere with one another in the conclusion . must you be minded that an arguer is to prove his conclusion , and an answerer to shew he does not , by assigning where and how he fails ? do you do any such matter ? do you so much as go about it ? and would you have what you say pass for an answer ? pray consider the case : the church of rome is infallible , says mr. g. : she is not , say you . he brings his argument , and you your instance against it . what are people the wiser now ? and which shall they be for ; the argument or the instance ? they have reason to think well of the argument , because you have no fault to find with it ; and they may think as they please of the instance . you would not , i suppose , have them believe you both , and think the church of rome for your sake fallible , and , for his , infallible at once . pray what assistance do you afford them to determin either way ? and what do you more than e'en leave them to draw cuts , and venture their souls as handy-dandy shall decide , for you or mr. g. ? 't is true , when zeno would needs be paradoxing against the possibility of motion , his vanity was not ill ridicul'd by the walking of diogenes before him . for 't was palpably and ridiculously vain to talk against motion with a tongue , that must needs move to talk against it . and there may be vanity too in our case , for ought i know : but where shall it be lodg'd ? why more with mr. g's . argument than your instance ? why is it more vain to pretend to prove infallibility , upon which depend the hopes which millions and millions have of a blessed eternity , and which is prov'd by arguments , to which you think it your best way not to attempt to answer , than it is to except against a conclusion , against the premises whereof there lies no exception ? that is , to find fault with a sum total , and find none in the particulars or the casting up : for a conclusion is a kind of sum total of the premises . but it is infinitely more vain to talk against one infallibility , unless you will set up another . for , if there be no means , by which men may be secur'd , that the ways they take to arrive at their greatest and only good will not deceive them it cannot be expected they will take all the pains that are necessary to compass that good , which for ought they can tell , they may not compass with all their pains . 't is a pleasant thing in you to talk of the vanity of mr. g's . demonstration , when , by seeking to take infallibility out of the world , you are making the whole creation vain . for all material nature was made for rational nature , and rational nature requires rational satisfaction in all its proceedings , and most of all in the pursuit of happiness : and what rational satisfaction can there be , if there may be deceit in whatever can be propos'd for satisfaction ? in short , the result of your instance , whatever was the aim , it is to amuse and confound people , and hinder them perhaps from seeing what otherwise would be clear ; but it shews them nothing , nor can ; for that argument of yours is not at all of a shewing nature . 13. 't is , at best , but an argument ( as they call it ) ad hominem ; which you know are of the worst sort of arguments . they serve for nothing but to stop an adversaries mouth , or shame him , if he cannot answer without contradicting himself ; but are of no use towards the discovery of truth . for a thing is not the more or less true , because such a man's tongue is ty'd up for speaking against it . but is it so much as an argument ad hominem ? as all the little force of the topic consists in the obligation which a man may have to grant or deny what it supposes he does , it affords no argument at all against the man who has no such obligation . and pray where does it appear that mr. g. is oblig'd not to deny that the greek church has err'd in matters of faith ? and how can you , of all men , suppose he is ? you , who in your rational account ( p. 32. ) quote these words from peter lombard ; the difference between the greeks and latins , is in words and not in sense ▪ name thomas a iesu , and azorius , and tell us of other roman catholic authors , of the same judgment , whom i suppose you could name . pray , how comes mr. g. to lye under an obligation , from which men of reputation in his own communion are exempt ? and what a wise argument ad hominem have you made against him , whom your self have furnish'd with an argument ad hominem to confute it when he pleases ? in fine , he goes to work like a scholar , puts his premises , and infers his conclusion , which you know cannot but be true , if there be no fault in his premises : and 't is for you to find one when you can . you put nothing to shew how the inference you make should be true , but barely assume , without proof , that he cannot deny it ( p. 5. ) : as if truth depended on his denying or affirming , and that what people say or think , made things true or false . and even , for so much , you are at his courtesie : if he be not the better natur'd , and will crossly affirm or deny in the wrong place , you and your argument are left in the lurch . in a word , one may see he aim'd at truth , who takes at least the way to it : what you aim'd at , you best know ; but no body shall ever discover what is , or is not true , by your method . 14. but that you may not complain , your cock is not suffer'd to fight , let us see what your instance will do . you put it thus , ( p. 5. ) the greek church went upon tradition from father to son , as much as ever the roman did . and i desir'd to know of mr. g. whether the greek church notwithstanding did not err in matters of faith ; and , if it did , then a church holding to tradition was not infallible . how ! if it did ? why then it is apparent if it did not , your argument holds not . and will you assume that the greek church errs , who believe she does not ? will you take a premise to infer a conclusion , upon which the salvation of people depends , which premise your self in your own heart think is not true ? can you deal thus with their souls , who pin them upon you , perswade them of what you are not perswaded your self , and offer them a securiy for their eternity , in which your own judgment tells you there is a flaw ? for you have declar'd your self upon this matter in your rational account , and taken great pains to clear the greek church , at least upon the article of the holy ghost , in which consists their main difference with the latins , and to which the other two you mention were added , i suppose , for fashion sake . i know you there propose to free that church from the charge of heresie . but pray what difference betwixt heresie and error in matter of faith ? unless you will trifle about obstinacy , and such collateral considerations ; which neither concern us here nor were any part of your defence there . i see too that you word it here conditionally , and with reference to mr. g's . answer : as if his answer made or marr'd , and the greek church did or did not err , as he says , i , or no. whatever mr. g. may say , or you have said , unless the greek church actually does err , your instance is no instance of a church that goes upon tradition and errs ; and your inference that then a church holding to tradition was not infallible , is wondrous pertinently inferr'd from the example of a church that errs not . pray take it well that i intreat you by all the care you have of your own soul , and should have of others , to manage disputes about faith a little otherwise , and not propose arguments , in which you must needs think your self there is no force . for there is plainly none in this , if the greek church does not err ; and you at least think she does not . i am sure 't is what i would not do my self for all the world. 15. but to proceed to mr. g's . answer , ( p. 5. ) it was say you , that the greek church follow'd tradition , till the arians left that rule and took up a new one , &c. and why has he not answer'd well ? you assum'd that the greek church err'd while it went upon tradition ; if you did not , you said nothing ; for , that a church may follow tradition at one time , and leave it at another , is no news . 't is the case of all erring churches which ever follow'd tradition at all . mr. g's reply then that tradition was follow'd till another rule was taken up , denies that tradition and error were found together , as you contended , in the greek church . and pray what more direct or more full answer can there be to an argument , than to deny the premises ? as slightly as you would seem to think of him , he understood disputing better than to start aside into an exception against your conclusion , but answers fair and home by denying the assumption from which you infer it ; which now he has done , you know it rests with you to prove it ; and yet you never think on 't , as far as i see ; but , as if you had no more to do , fall a complaining against mr. g. for speaking of the arians , and not of the present greek church ; and against his copy , for leaving out the inference which you drew . in doing which , if he did so , he did you no small kindness ; there being no premises to draw the inference from , as has been shewn above ; or if any , such as put you to contradict your own doctrin ere any thing could follow from them . 16. as for the omission of the inference , i know not how it happen'd , nor mean to meddle with matter of fact. but i see they had reason , who observ'd before me , that 't is a thing of no manner of consequence , i verily think , in your own judgment . unless you think the age we live in so dull , that , without much hammering it into their heads , it cannot be perceiv'd , that if a church has err'd which held to tradition , a church may err which holds to tradition . or , unless you think it of mighty consequence to have an inference stand in the relation which fell with the premises at the conference . mr. g. took them away by his denial , and you must begin again , and bring something from whence you may draw an inference , if you will needs have an inference ; for an inference cannot be drawn from nothing . pray divert us not perpetually from minding what we are about ; but remember the question now is , whether the greek church held to tradition and err'd at once ? and bethink your self , if you please of a medium , which will infer that point for you ; for mr. g. you see denies it . 17. from his mentioning the arians you take occasi-to speak big , and bear us in hand he was hard put to it , and sought an occasion , and affirm ( p. 6. ) you could get no answer at all to the case of the present greek church . as if his answer pincht on the arians , and were not as full to the present as past greek church . it goes on this , that those who err in faith , let them be who they will , and the error what it will , and in what time and place you will , all leave tradition . whether the case of the present greek church be the same with the arians , is matter of fact , with which mr. g. did well not to meddle ; it is for you to make it out , if you will make good your argument . modern or ancient heresie is all one to his answer , which is applicable to all heresie : and you complain of the want of an answer when you have one . pray , if a man should put an objection to you about an animal , for example , and you answer it of all animals , would you think it just in him to quarrel with you for not mentioning the rational or irrational in particular ? and yet this is your quarrel to mr. g. all your magnificent talk ( p. 6. ) of undeniably true , granted by mr. g. known to every one , &c. as apt as i see it is to make a reader believe your instance is notoriously true , and against which mr. g. has nothing to say , cannot make me , or any man of reason , who examins the point , believe he has any reason to say more , till you do . he has answer'd directly , and positively deny'd , that error and tradition can be found together in the greek church , or any other , modern or ancient . there it sticks , and you may drive it on farther ( it being your own argument ) if you please . only when you tell us ( p. 6. ) that the present greek church in all its differences with the roman , still pleaded tradtion , and adher'd to it , i wish you had told us whether you speak of differences in matter of faith , or no. for differences may be occasion'd by matters of faith , which are not differences in faith. if you do not , you support your instance very strongly , and prove the consistence of tradition with error in faith very learnedly , from differences which belong not to faith. if you do , as nature itches after strange sights , i long to see by what differences , or any thing else , it can be made out , that an erring church can still plead tradition , and adhere to it . not but that for pleading much may be , there are such confident doings in the world. as certain as it is , that the religion in england now , is not the same which it was before henry the eighth , i think there is confidence enough in england to plead tradition for it . 't is but finding some expression in an ancient writer , not couch'd with prophetical foresight enough to avoid being understood , as some will desire it should , and it will serve turn to pretend to antiquity , and bear the name of tradition . so i suspect you take it your self , when you say the arians insisted on tradition : for sure you do not think in earnest , that doctrin contrary to consubstantiality , was taught by christ , and believ'd from father to son till the council of nice . this , or some such thing may perhaps have been pleaded ; but for adhering to tradition , your servant . for , pray , did christ teach any error ? when a father believ'd what christ taught him , and the son what the father believ'd , did not the son too believe what christ taught ? run it on to the last son that shall be born in the world , must not every one believe what christ taught , if every one believ'd what his father believ'd ? and will you go about to persuade us , that there actually is a company of men in the world who adher'd to this method , all sons believing always as their fathers did , whereof the first believ'd as christ taught , and who notwithstanding err'd in matters of faith ? they would thank you for making this out , who would be glad that christ taught error and were not god. but it is not plainer that two and three make five , than it is that this cannot be . and yet you would top it upon us , and bear us in hand it is not only true , but apparent in the greek church , and known to every body who knows any thing of it . the comfort is , there is nothing for all these assertions but your word ; in which , where you stick not to pass it for an arrant impossibility , i for my part do not think there is absolute certainty . 18. i see not what there remains more , but to bear in mind where we are . at the conference , instead of answering mr. g's argument , you would needs make one of your own , which was in short ; the greek church goes upon tradition and errs , therefore another church may err which goes upon tradition . there was no need to trouble the greek church for the matter : it had been altogether as methodical , and as much to purpose , to have instanc'd in the latin church it self , and never gon further ; and shorter , to have spar'd instancing too , and have said without more ado , mr. g's conclusion is not true : for you do no more , till you make it appear , that the church you pitch upon for an instance , do's indeed adhere to tradition and err . but , because this had been too open , and people would have sooner perceiv'd that it had been to say , i know not how to answer mr. g's argument , but will notwithstanding stand to it , that his conclusion is false , you thought the best way to divert the reader 's attention from what 's before him , was to travel into greece ; and yet when you come there , do no more than if you had stay'd at home : for you barely say there is both tradition and error in the greek church , and you might have said as much of the latin ; or , without mentioning either , have said , tho' mr. g. has prov'd a traditionary church cannot err , i say it can and has . all is but saying till you come to proving : only to make a formal shew with an antecedent and a conclusion , you say it with the ceremony of an argument ; of which since mr. g. deny'd the antecedent , he had no more to do till you prov'd it . 19. so it stood at the conference , and so it stands still , and for ought i see , is like to stand : for tho' you have writ two letters since , there appears no word of proof in either , or sign that you do so much as think on it : you only say your instance over again , and would have the face you set upon it , and great words you give it , make it pass for plain and undeniable , when all the while it is plainly impossible , and actually deny'd . mr. g. i hope , will bide by his answer , because it is a good one , true in it self , and direct to the point : for it denies just what you assum'd , that the greek church stood upon tradition , and fell at the same time into error . and speaking as you do , or should do , of error in matter of faith , euclid never made any thing plainer than it is , that where ever error comes in , tradition goes out . of necessity therefore , if the present greek church have adher'd to tradition , it has not err'd : if it have err'd , it has not adher'd to tradition . which of the two is the case , neither concerns mr. g. nor can he dispute it without following bad example , that is , falling to argue now it is his part to answer . you would pass it upon us , that the greek church has err'd without swerving from tradition ; and you must either make it out , or acknowledge you have made much ado about nothing : for your instance is no instance , till it appears to be true ; till you do it , there is no work for mr. g. 20 at the close ( p. 7. ) you desire mr. g. to make good two things , and tell us why you desire it , and what will follow if he accept or decline your motion . i neither understand how your proposals follow from your reasons , nor your consequences from your proposals : but think it no more worth losing time upon them , than you thought it worth boasting of the victory . the first is , that we [ protestants ] have no absolute certainty as to the rule of our faith , viz. the scripture ; altho' we have a larger and firmer tradition for it , viz. the consent of all christian churches , than you [ catholics ] can have for the points of faith in difference between us . 21. i can tell you a better reason for this proposal than any you give . there was no avoiding to own absolute certainty to a man who talk'd of quitting your communion without it . but you knew well enough that your absolute certainty would be thwittled into sufficient certainty , and sufficient certainty into no certainty at last ; and had your wits about you when you thought of this proposal : for it is in effect to say , this certainty of faith is a troublesom matter , and not for my turn ; let us go to something else , leave faith and pass to scripture ; of which you , mr. g. shall prove we have no absolute certainty : for , if i should go about to prove we have , i foresee , that while i am seeking harbor in my larger and firmer tradition , i shall venture to split upon your infallibility , to contradict my 15th principle for the faith of protestants , and fall at unawares into the snares laid for me in error nonplust , from p. 90 to p. 96 , which i have no mind to come near . but whatever reasons you had to make this proposal , i see none that mr. g. has to accept it . do you prove , if you please , that you have absolute certainty ; you , who bear those in hand who consult you , that you have ; and absolute certainty too of that of which you profess'd your self absolutely certain , viz. that you now hold all the same doctrin that was taught by christ and his apostles ; which by your own confession there , is the true point . for you know very well , one is not certain of his faith by being certain of scripture : your self take all who dissent from yours , to have not only an vncertain , but a wrong faith , else why do you dissent from them ? and yet they have all as much certainty of scripture as you . the truth is , if you were prest to make out your absolute certainty even of scripture in your way , you would perhaps find a hard task of it , for all your appeal to tradition . but it was not the point for which the conference was , nor ought it be the point here , neither ought mr. g. to meddle with it , and you trust much to his good nature to propose it : for , besides that all the thanks he would have for his pains , would be to have the arguments against your certainty , turn'd against the certainty of scripture one day , as if he did not believe scripture certain : you would have him undertake a matter in which he has no concern , to save you from an undertaking in which you are deeply concern'd , but with which you know not how to go thorow ; which is a very reasonable request . in a word , it is for you either to make manifest now , what you should have made manifest at the conference , viz. that protestants have absolute certainty , not only of the scripture , which they call their rule , but of the faith which they pretend to have from that rule ; or else to suffer another thing to be manifest , viz. that i said true when i said you cannot do it ; and thither i am sure it will come . 22. however , i am glad to hear any talk from you of absolute certainty , even tho' it be but talk : 't is a great stranger , as coming from your quarters , and has a friendly and an accommodating look , and therefore for both regards deserves a hearty welcome . for , this very profession makes a fair approach towards the doctrin of infallibility , or rather 't is the self-same with it ; it being against common sense to say you judge your self absolutely certain of any thing , if at the same time you judge you may be deceiv'd in thus judging . but i accept the omen that you seem to grant you are thus absolutely certain , or infallible , by virtue of tradition ; for this makes tradition to be an infallible ascertainer in some things at least ; and , so , unless some special difficulty be found in other things that light into the same channel , it must needs bring them down infallibly too . now i cannot for my heart discern what great difficulty there can be to remember all along the yesterdays faith , or to be willing to be guided and instructed by their yesterdays fathers , teachers and pastors ; especially the sense of the points ( to omit many other means ) being determin'd by open and daily practice . yet i a little fear all this your seeming kindness for tradition , is only for your own interest ; and that , because you were necessitated to make use of it to abet scripture's letter , you allow it in that regard , these high complements ; but in other things , particularly in conveying down a body of christian faith ( which is incomparably more easie ) it will presently become useless and good for nothing . in the former exigency you esteem it a worthy rule , but in the later duty , a rule worthy — 23. now to let the reader plainly see that it was meer force , and not inclination , which oblig'd you to grant an absolute certainty in tradition conveying down scriptures letter , we will examin what you allow'd it when you laid your principles , and so spoke your own free thoughts unconstrain'd by any adversary : your fifteenth principle is put down ( p. 90. ) in error nonplust , and that part of it that concerns this present point , is thus reflected upon by your adversary ( p. 92 , 93. ) [ again , tho all this were true , and that the scriptures were own'd as containing in them the whole will of god so plainly reveal'd , that no sober enquirer can miss of what 's necessary to salvation , and that therefore there needed no church to explain them : yet 't is a strange consequence , that therefore there can be no necessity of any infallible society of men to attest them , or to witness that the letter of scripture is right . this is so far from following out of the former part of dr. st's . discourse , that the contrary ought to follow ; or , from prejudicing his own pretence , that it conduces exceedingly to it . for certainly his sober enquirer would less be in doubt to miss of what 's necessary to salvation in case the letter , on which all depends , be well attested , than if it be not ; and most certainly an infallible society of men can better attest that letter than a fallible one : and those writings can with better shew of reason be own'd to contain in them the will of god , if their letter be attested beyond possibility of being wrong , than if left in a possibility of being such ; for if the letter be wrong , all is wrong in this case — ] as manifest then as 't is , that to be absolutely certain of any thing , is not to be fallibly certain of it ; that is , as manifest as 't is , that to be absolutely certain of a thing , is to be infallibly certain of it ; so manifest it is , that you there contradict your self here , and , that , however you may endeavour to come off , you allow not heartily , nor without some regret and reluctancy , an absolute certainty to tradition , even in attesting scripture's letter . 24. in these words of yours ( p. 7 ) [ as to the rule of our faith ] give me leave to reflect on the word [ ovr , ] and thence to ask you , who are yov ? a question which i ask not of your name or sirname , but of your judgment ( as you call it ) of discretion . are you a socinian , an arian , a sabellian , an eutychian , &c. or what are you ? are you a whole , or a half , or a quarter-nine-and thirty-article man ? do you take them for snares , or fences , and when for the one , and when for the other , and wherefore ? these words [ the rule of ovr faith ] make you all these at once ; for all these profess unanimously scripture's letter is their rule of faith. mr. g. when he came to your house , imagin'd he was to treat with a protestant , or something like it , and to have learn'd from you what absolute certainty you would assign for your , ( that is , protestant ) faith ; and you give him only a generical latitudinarian rule , common to all the heresies in the world. the project of the comprehension bill was a trifle to this : it brings into one fold all the most enormous straglers that have been since christ's time , nay wolves , and sheep and all . it blends into one mass the most heterogeneous and hitherto irreconcilable sects . nay , it miraculously makes light and darkness very consistent , and christ and belial very good friends . for your own credit sake then distinguish your kind of protestants ( if you be indeed one of that church ) from that infamous rabble of stigmatiz'd hereticks ; and let us know what is the proper difference that restrains that notion of a common rule to your particular , as such a kind of protestant , and shew us that specifical rule to be absolutely certain . i say , such a kind ; for even the word protestant too is a subaltern genus , and has divers species , and 't is doubted by many , who are no papists , under which species you are to be rankt . but , why should i vex you with putting you upon manifest impossibilities ? for the letter being the common rule to them all , and , as daily experience shews us , variously explicable , that which particularizes it to belong specially to this or that sect , as its proper rule , can be only this , [ according as my self , and those of my iudgment understand or interpret it . ] the difference then constituting your protestant rule , as distinguisht from that of those most abominable heresies , can only be [ as my own iudgment , or others of my side , thus or thus interpret scripture's letter ] and wriggle which way you please , there it will and must end at last . go to work then , distinguish your self by your ground of faith , and then make out this your proper rule to be absolutely certain or infallible ; and then , who will not laugh at you for attempting it , and assuming that to your self , which you deny to god's church , and preferring your self as to the gift of understanding scripture right , before the whole body of those many and learned churches in communion with rome ? nay , and before the socinians too ; without so much as pretending to make out to the world , that you have better means , either natural or supernatural , to interpret those sacred oracles , than had the others . 25. my last exception is , that you pretend the letter of scripture is a rule of faith for your people , which not one in a million , even of your own protestants relies on , or ever thinks of relying on , in order to make choice of their faith , or determining what to hold . this pretence of yours looks so like a meer jest , that i cannot perswade my self you are in earnest , when you advance such a paradox . for , 't is manifest that while your protestants are under age , and not yet at years of discretion to judge , they simply believe their fathers and teachers ; that is , they follow the way of tradition , however misplac'd . and , when they come to maturity , pray tell us truly , how many of your sober enquirers have you met with in your life , who endeavour to abstract from all the prejudices they have imbib'd in their minoriy , and , reducing their inclin'd thoughts to an equal balance of indifferency , do with a wise jealousie , lest this popish way of believing immediate fathers and pastors should delude them , as it has done the whole world formerly , resolve to examin the book of scripture it self , read it attentively , pray daily and fervently , that god's spirit would discover to them , whether what they have learn'd hither to be true or no , and what is ; and , in a word , use all the fallible means ( for you allow them no other ) which your sober enquirers are to make use of to find out their faith ? i doubt , if you would please to answer sincerely , you would seriously confess you scarce ever met with such a one in your life ; that is , never met with any one who rely'd upon scripture's letter practically for his rule of faith , whatever you may have taught them to talk by rote . can any man of reason imagin , that all the reformed in denmark or sueden ( to omit others ) did light to be so unanimously of one religion meerly by means of reading your letter-rule , and your sober enquiry ? or can any be so blind , as not to see , that 't is the following the natural way of tradition , or childrens believing fathers ( that is , indeed , of education ) that such multitudes in several places , continue still of the same perswasion ; and that you consequently owe to this way , which you so decry in catholics , that any considerable number of you do voluntarily hang together at all ? and that those principles of yours , which you take up sor a shew , when you write against catholics , would , if put in practice , in a short time crumble to atoms all the churches in the world ? perhaps , indeed , when your protestants come at age , they may receive some confirmation from their fathers and preachers , quoting scripture-places against what catholics hold , or what they shall please to say they hold ; and by the same means come to believe a trinity , the godhead of christ , christ's body being absent in the sacrament , and such like ; but do the hearers and learners make it their business to use all careful disquisition ( for a slubbering superficial diligence will not serve the turn in matters of such high concern ) whether the catholics , and those great scripturists , who deny those other points , do not give more congruous explications of those places than their own preachers do ? unless they do this , or something equivalent , 't is manifest the letter of scripture is not their rule , but honest tradition . and that they do no such thing , is hence very apparent , that they rest easily satisfi'd , and well appaid with their parson's interpretation of scripture , they presently accept it for right and good , and readily swallow that sense , which some learned men , of their own judgment , assign it , without thinking themselves oblig'd to observe your method of sober enquiry . you may rail against the council of trent , as you will , for forbidding any to interpret scripture against the sense which the church holds ; but 't is no more than what your hearers perpetually practise , and the preachers too ( for all their fair words ) expect from them . and i much doubt even your self ( tho' your principles are the most pernicious for taking matters out of the churche's , and putting them into private hands , of any protestant , i ever yet read ) would not take it very well if some parishioner of yours , presuming upon his prayers for direction , &c. should tell you that you err'd in interpreting scripture , and that the sense he gave it , was sound and right faith , yours wrong and heretical ; and i would be glad to know what you would say to him , according to your principles , if he should hap to stand out against you , that he understands scripture to be plainly against a trinity and christ's divinity , as iohn biddle did against the minister of his parish , and the whole church of england to boot . 't is plain you ought to cherish and commend him for standing firm to his rule ; but i am much afraid you would be out of humor with him , and esteem your self affronted . you may pretend what you please of high expressions given by antiquity , of scripture's incomparable excellency , and sufficiency for the ends it was intended for , which we do not deny to it ; but i dare say , even your self do's not think , that either the ancient faithful , or the modern reformers , meant that any of the ecclesia credens , or believing church , should have the liberty to interpret scripture against the ecclesia docens , or teaching church , i. e. pastors ; or coyn a faith out of it , contrary to the present or former congregation of which he was a member . 26. the sum is ; 't is evident hence , that tradition of your fathers and teachers , and not scriptures letter , is indeed your rule ; that by it you interpret scripture ; which then only is call'd your rule , and made use of as such , when you are disputing against us ; because having thus set it up , to avoid and counterbalance the authority of the former church you left , you make account your own private interpretation of it may come to be thought argumentative against the great body of those churches from whose communion you departed ; and yet you judge no private parishioner should claim the same priviledge against you , without affronting your great learning , and pastoral authority . but i much wonder you should still venture to call scripture's letter a rule of faith , having been beaten from that tenet so pitifully in error nonplust , from pag. 59. to pag. 72. where i believe you may observe divers particulars requisit to be clear'd e're the letter can be in all regards absolutely certain , which the consent of all christian churches will never reach to by their meer authority , unless you will allow the sense of christ's doctrin descending by tradition , did preserve the copy substantially right and intire . 27. your pretended rule of faith then , being in reality the same that is challeng'd by all the heretics in the world , viz. scripture's letter interpreted by your selves ; i will let you see in this following short discourse , how far it is from being absolutely certain . i. god has left us some way to know surely what christ and his apostles taught . ii. therefore this way must be such , that they who take it , shall arrive by it at the end it was intended for ; that is , know surely what christ and his apostles taught . iii. scripture's letter interpretable by private iudgments , is not that way ; for we experience presbyterians and socinians ( for example ) both take that way , yet differ in such high fundamentals , as the trinity , and the godhead of christ. iv. therefore scripture's letter interpretable by private iudgments , is not the way left by god to know surely what christ and his apostles taught , or surely to arrive at right faith. v. therefore they who take only that way , cannot by it arrive surely at right faith , since 't is impossible to arrive at the end , without the means or way that leads to it . 28. i do not expect any answer to this discourse , as short as it is , and as plain and as nearly as it touches your copyhold ; it may be serv'd as mr. g's argument is , turn'd off so so with an instance , if there be one at hand ; or , with what always is at hand , an irony or scornful jest , your readiest , and , in truth , most useful servants : but you must be excus'd from finding any proposition or inference to deny , or any thing , save the conclusion it self : which , tho' it will not be fairly avoided , i cannot hope should be fairly admitted , unless i could hope that men would be more in love with truth than their credit . till truth be taken a little more to heart , catholic arguments will and must always be faulty ; but they are the most unluckily and crosly faulty of any in the world ; faulty still in the wrong place . when fault is found in other arguments , it is always found in the premisses ; in these , 't is found in the conclusion : in which , notwithstanding , all who know any thing of a conclusion , know there can be no fault , if there be none in the premisses . indeed , they shew that to be true which men cannot endure should be true ; and that is their great and unpardonable fault . that you may not think i talk in the air , i declare openly , that you cannot answer this discourse , unless you will call some unconcerning return an answer ; and i engage my self to shew the proposition true , and the inference good , which you shall pitch upon to deny ; and the distinction , if you will make any , not to purpose . the truth is , i engage for no great matter ; for i know beforehand you can no more answer now , than you could to error nonplust , or can prove an absolute certainty in protestant faith. 29. to return now to mr. g. the second thing which you desire him to make good , is , that the tradition from father to son is an infallible conveyance of matters of faith , notwithstanding the greek church is charged by him with error , which adher'd to tradition . that is , you desire him to prove over again , what you tell us your self he has prov'd once already : for you tell us ( p. 5 ) , he prov'd , that they [ traditionary christians ] could not innovate in faith , unless they did forget what they held the day before , or out of malice alter it . pray , when it is prov'd , that the conveyance of faith by tradition , excludes the possibility of change in faith , save by forgetfulness or malice , is it not prov'd , that , where there could be neither forgetfulness nor malice , there could be no change in faith ? you do not , i suppose , desire he should prove , that men had always memories , or that christians were never malicious enough to damn themselves and posterity wittingly ; and yet it can stick no where else : if it can , said mr. g. assign where . now you know very well , that a conveyance which makes it impossible that faith should ever be chang'd , is an infallible conveyance ; and the very thing is prov'd which you desire should be prov'd . what reason has mr. g. to prove it a second time ? and what reason have you to desire it ? if proof would content you , you have it already ; but a second cannot hope to content you better than the first , unless it be worse . 30. yes , but you would have him prove , notwithstanding the greek church &c. ( p. 7. ) notwithstanding ? why do you think it is with arguments as with writs , where the want of a non obstante spoils all ? when a truth is once prov'd , is it not prov'd , notwithstanding all objections ? and will any notwithstanding unprove it again ? will your notwithstanding shew us there was a time in which men were not men , nor acted like men ? will it shew us , that a thing which cannot possibly be chang'd , may yet possibly remain not the same ? will it shew us , that a cause can be without its effect , or an effect without its cause ? will it shew us , that a thing can be and not be at once ? unless it can do such feats as these , you may keep your notwithstanding to your self , for any service it will do you here : for all the notwithstandings in the world cannot hinder a thing which is true , from being true ; nor the proof which proves it to be true , from being a proof . mr. g's proof shews , that tradition from father to son is an infallible conveyance of faith as plainly as that men are men : and would you persuade us with the rhetorick of your notwithstanding , that we do not see what we see ? tho' you had brought twenty of them instead of one , we could see nothing by them , but that you had a good fancy ; for they shew us nothing of the object , nor offer at it . you shew us not how the operations of human nature should be suspended in our present case , nor any thing which should or could suspend them , but would have us believe men were prodigiously forgetful or malicious , purely for the sake of an imagination of yours . i pray rub up afresh your old logical notions , and reflect whether it were ever heard of in university disputes , that when an argument is advanc'd , the defendant is allow'd to make objections against it ; and instead of answering , bid the arguer prove his conclusions to be true , notwithstanding all his objections ? consider how perfectly this confounds the offices of the disputant and defendent , and makes all regular discourse impossible . consider how this new method of yours destroys the very possibility of ever concluding any thing that is , the very faculty of reasoning ; for objections being generally multipliable without end , if all of them must be solv'd e're any argument concludes , nothing will be concluded , nor any conclusion admitted : and so a long so farewel to rational nature . consider that truth is built on its own intrinsecal grounds , and not on the solving objections . for your own credits sake then with learned men and logicians , do not seek to evade with notwithstandings , but answer fairly and squarely to the argument as it lies : consider , that who has found the cause , has found the effect . mr. g. has found us a cause of infallible conveyance , and therefore has shew'd us an infallible conveyance . you pretend , that tho' there was the cause , there was not the effect ; and this 't is known beforehand cannot be , and you knew it as well as any body : but you knew likewise there was no saving your stakes without playing a new game ; and therefore , give you your due , did all that could be done , in trying to divert our sight from a matter plain before us , and amuse us us with a matter of fact , which you are sure will be obscure enough , by that time it is handled long enough . the terms you put , viz. tradition , error , and the greek church , must needs bring into dispute , whether such and so many quotations , or some one or two men disclaiming their tenet to be a novelty , be a proof of tradition from father to son ; whether the error be any error ; and whether , and for how much , an error in faith , and how much of it belongs to divinity ; whether the greek church be ingag'd by a citation from a greek author ; of two that be cited , one against another , which shall be preferr'd , and thought to speak the sense of his church ; and which is a latiniz'd , which a frank grecian . and who shall see through the mists which these disputes will raise ? more too will fall in in process of time : there will be wrangling about the sense of words , the propriety of phrases , the preference of readings , and twenty such important quarrels ; which will tire out every body , and satisfie no body . in short , you saw that if you could perswade people not to think the church of rome infallible , till all be said , which will occur to be said of the greek church , you are safe enough ; for doomsday will come before that day . till then you may carry it with a shew of erudition , because there must be abundance of greek cited . and this is all which can come of your instance ; and i wish it were not all you had in your eye . 31. in the mean time you have not answer'd mr. g. because you have found no fault in any proposition , or in the inference of his argument ; and therefore it rests with you to answer it . he has answer'd you ; because he has found this fault with your instance , which you make your antecedent , that it is not true ; and that the greek church did not at once err in faith , and adhere to tradition : and therefore it rests again with you to prove it ; and yet while you are debtor both ways , you call upon him to pay . ere we part , take this along with you , that the debt which you are precisely bound to satisfie , first is to answer his argument , and till you do this , you can claim no right to object or argue . i am sir your humble servant . notes, typically marginal, from the original text notes for div a59230-e110 dr. tillotson's rule of faith , p. 117 , 118. pag. 7. dr. st's second letter , p. 14. there can be no necessity suppos'd of any infallible society of men , either to attest or explain these writings among christians . dr. st. principle 15. dr. st's copy . the jesuits gospel according to saint ignatius loiola wherein their impious doctrines against the christian faith, their pernitious maxims against christian princes, and their unjust practices destructive to all humane society, contrary to the sacred scriptures, the laws of god, and right reason are declared. 1679 approx. 133 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a46856 wing j716a wing s2573_cancelled estc r24520 08231532 ocm 08231532 41125 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a46856) transcribed from: (early english books online ; image set 41125) images scanned from microfilm: (early english books, 1641-1700 ; 1741:23, 1239:16) the jesuits gospel according to saint ignatius loiola wherein their impious doctrines against the christian faith, their pernitious maxims against christian princes, and their unjust practices destructive to all humane society, contrary to the sacred scriptures, the laws of god, and right reason are declared. sergeant, john, 1622-1707. [2], 35 p. printed for norman nelson ..., london : mdclxxix [1679] sometimes attributed to john sergeant--cf. nuc pre-1956 imprints. item at reel 1239:16 identified as wing s2573 (number cancelled). reproduction of originals in the harvard university library and huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ignatius, -of loyola, saint, 1491-1556. jesuits -controversial literature. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-05 mona logarbo sampled and proofread 2004-05 mona logarbo text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the jesuits gospel , according to saint ignatius loiola wherein their impious doctrines against the christian faith , their pernitious maxims against christian princes , and their unjust practices destructive to all humane society , contrary to the sacred scriptures , the laws of god , and right reason , are declared . veni gladium mittere non pacem : sicut serpentes . london , printed for norman nelson , at grays-inn gate in holbourn . mdc lxxix . the jesuits gospel , acccording to saint ignatius loiola . chap. i. of the pope . 1. the bishop of rome is god. dist. 96. ca. satis evidenter . 2. the pope is no man. lib. 1. sext. de electione tit . 6. c. fundament . in gloss . 3. the pope is neither god nor man. in. prolog . clement in glossatore . 4. it 's lawful for no man to imagin or practise to transgress the precepts of apostolical see. dist. 20. c. nulli dist. 12. 22. 5. an heretick is he who is not obedient to the pope's decrees . ibidem . 6. the pope is lord of all temporalties upon earth . lib. 3. sext. tit . 16. c. bericuloso . 7. no man ought to say unto the pope , why dost thou thus , or thus ? decret . lib. 7. c. 5. gloss . 8. no mortal man may sit in judgment upon the pope . dist. 40. c. si papa . c. non omnes . gloss . 9. it 's lawful for no creature to call into question the judgment of the apostolical see , or delay the sentence thereof . caus. 17. q. 4. c. memini . 10. the pope may dispense against the apostles . dist. 34. col. in gloss . dist. 82. c. presbyter in gloss . caus. 15. q. 6. c. authoritatem in gloss . 11. the pope hath celestial arbitriment , lib. 1. decret . greg. c. 5. 12. the pope's will is a law. ibidem . 13. the pope may cause an unjust decree to be received for just . ibid. 14. all nations and kingdoms are under the pope's jurisdiction . ext. com. tit . 1. super gentes . 15. god hath delivered over unto the pope the power and rule of heaven and earth . ext. jo. 22. tit . 5. dist . 22. c. omnes . 16. the whole world is the pope's right and inheritance ; therefore if emperours or kings have at any time given any privileges or lands , to any pope , ( as they say constantine did to sylvester ) they did not give that which was their own to give ; but only restore that which was formerly taken from them by tyranny and injustice . aug. de anconade potestate ecclesiasticâ , part . 1. q. 1. ar . 1. 17. the pope is above all principalities and power , and every name that is named , not only in this world , but in that which is to come : and that he is the sun and light of the world. b. 20. de roman pontific . ca. 6. p. 56 , 57 , 58 , 66. eph. 1. 21. 18. the pope hath an almighty infallibility , and cannot err . sanch. suarez . g. valentia . chap. ii. of the papal grandeur , or greatness . 1. when the emperour goeth to be crowned by the pope , he , as soon as he espyeth his holiness , is to kneel and worship him bare-headed , then to approach nearer and kiss his feet ; and the same is to be done by the empress when she is crowned : sacrarum ceremoniarum , lib. 1. fo . 22. edit . rom. 2. when the emperour is crowned at the publique procession before the people , he is to go to the pope's house , and then to hold the stirrup till his holiness mounts on horseback ; and then like a lacquey must he hold the pope's rosinant some wayes by the reins . ibidem , fo . 25 , 26. 3. this piece of service must the emperour , king or chief potentate perform when the pope is chosen , in his procession to the lateran church . ibidem . 4. if there be two kings present , then the pope doth command the one of them on his right side , the other on his left must lead his palfray along by the bridle . ibid. 17. and therefore when frederick barbarossa held the left stirrup of his holiness as he alighted from his horse , his holiness pope adrian the fourth took great displeasure , because he held the left stirrup of his saddle and not the right ; which if he had intended to have honoured us , he would have held the right , which ought to have been holden . funcii chronicon . bar. de vita pontific . 5. the best lay-man though he be emperour or king , must carry water for the pope to wash his hands in , and must carry up the first dish of meat to his table . ibidem , fo . 20. 6. if the pope will not ride on horseback , but be carried in a chair , then four of the greatest princes , yea though the emperour be one of them , must put their shoulders to the said chair , and so carry him some space : ibidem , lib. 1. fo . 17. by this all the emperours , kings and princes of the earth must learn to obey , fear and reverence him . 7. when his holiness is elected and carried to the lateran , he takes up as much money as he can in his hand , and throws it amongst the people , saying , silver and gold have i none , but such as i have , give i thee . ibid. fo . 17. act. 36. 8. we must bow at the name of the virgin mary , and of the pope , as well as at the name of jesus . par. crassus de ceremoniis card. & episc. lib. 1. c. 22. 9. whosoever obeyeth not the command of the pope , shall die the death . ribadeniera , lib. 1. de principe , c. 17. p. 108. 10. the cross hath precedence before the eagles or ensigns of the empire ; the sword of peter before that of constantine ; and the apostolick seat judgeth , and is above the imperial power . baronius in paraen . p. 9. 11. that the pope cannot be judged by any person ; for it 's written , that the spiritual person judgeth all things , but he himself is not judged , 1 cor. c. 7. 12. all the princes of the earth must do honour and reverence to the pope as a great god. blondus lib. 3. rom. instaurat , 13. an appeal can be made from the council to the pope . johannes de sylva de beneficiis , part 4. p. 4. n. 28. t. 15. part 1. fo . 109. 14. no appeal can be made from the pope to the council . jacobatius de concil . ar . 1. n. 36. t. 13. part . 1. fo . 352. 16. 26. fo . 270. chap. iii. of the power of the pope . 1. the pope can do all things that god himself can do , only sin excepted . jacob. de griffiis decis . aureae . part . 1. c. 31. 2. the pope hath no limits or bounds in the whole world , but those which it self had . jacob. fuligattus vitâ card. bellarm. lib. 3. c 5. 3. he hath power of making sin more sin ; and that which is no sin , to be sin . bellar. contra barclasum , c. 31. 4. the pope can give empires and kingdoms to whom he pleaseth , and depose the possessors of them . jul. ferrettus de re & discip . militari , p. 516. celsus mancinus de juribus principum , lib. 3. c. 3. p. 76. greg. de valentia , to. 3. disp . 1. 4. 12. punct . 2. col . 439. 443. 5. the pope may depose kings by his power , if they be either negligent in the administration of their government , or do not extirpate all hereticks out of their dominions . hostien . sum. lib. 5. tit . de haeretic . 8. quae poena . s. 11. johannes de tuzz . cremala sum . de eccles . c. 14. propos . 44. panormitanus , lib. 5. decret . de haeretic . c. 13. 6. if a king turns heretick , he hath no right to his kingdom , and so no man ought to think it strange if the pope depose him . dom. à soto . in 4. sentent . dist . 25. q. 2. a. 1. n 3. alphons . à castro de justa hereticorum punitione . lib. 2. c. 7. col . 12. 45. 1246. 7. if kings will not be obedient to the church , then may the pope by his great power from heaven very justly turn them from all their royalties and government ; and the subjects themselves , if the pope bid them , must take up arms against them . gre. nunnius coronel . de vera christi eccles. lib. 9. p. 345. 8. the pope can quit subjects from the obedience and allegiance which they owe to their kings . joh. maria bellettus disq . clerical . part . 1. p. 282. p. 109. panormitan . in decret . de haereticis . c. 13. 9. if the king doth tyrannize , and doth not execute his office duly , or when there is any other just cause for so doing , then the people may dethrone him , and elect another . em. sa. aphoris . 5. principis . 9. 2. molina de just . tom . 1. tract . 2. disp 29. col . 213 , 214. jacob. simonica de cathol . inst. 7. 9. § . 257. 10. the pope may make an ordinance contrary to the epistle of st. paul. char. ruinus cons. 109. n. 1. vol. 5. 11. the power of the pope is greater than that of the apostles , having power to derogate from the sayings and words of the apostle . the decis . of the rota at rome . decis . 1. n. 3. antonius maria in addit . ad decis . novas , n. 9. 12. the doctrine of the pope is the infallible rule of faith , and the holy scripture hath taken its force , and doth take it from his holiness ; and he that doth not believe this is an heretick . silvester prieras in epitom . resp . ad luther . c. 7. to. 1. 13. the pope is he by whom kings reign , according to that which is said , by me kings reign . fr. bosius de temporal . eccles. monarchia . lib. 1. ca. 3. 11. and therefore henry the fourth emperour , being excommunicated by pope gregory the 7th , he puts off his royal and imperial habiliments with his wife and young son bare-footed and clothed in canvas ( being made a spectacle to angels and men to admire at ) in a most bitter winter , and most dangerous kind of travel , cometh to canasium , where the pope then resided ; fasting and suiter like from morning till evening he danceth attendance ; for three dayes he patiently endureth this lamentable affliction , being often told his holiness was not at leisure to attend his suit , and denyed admittance ; but after great importunities and solicitations , and giving oath and security for his good behaviour for the future , he is absolved . nauclerus , p. 36. urspergensis , platina in vita grego . 7. by this the power and supremacy of the pope is to be seen over emperours and kings . 14. the pope may do , what god doth . decret . de major . et obedient . c. solicit . 6. chap. iv. religion , prayer , faith , charity . it 's in the precept of prayer , as in that of faith , hope , and charity , there is no certain time wherein this precept obligeth directly ; but only indirectly , to wit , when its necessary to acquire some good , or to remove some evil . he that prayes not to god in a temptation against chastity , sins only against chastity ; for he sins not in omitting prayer , but because of the danger he is in to violate chastity . tamber . decal . c. 4. sect . 2. n. 5. so that we are not at any time obliged directly to pray unto god any more than to love him , believe , or trust in him ; but indirectly , and as it were by accident , when we have need , as in a temptation , or the like . 2. in our private prayers which we make to god , it 's not necessary to use any attention ; nor are we obliged to attend : for this obligation goes no further than to venial sin ; and those prayers which are made by command , in that case none is obliged upon pain of mortal sin , to an inward attention in saying his office , provided he rehearse it outwardly and entirely . fliut . mor. q. q. tom. 2. tr . 23. c. 8. n. 252. 3. whatsoever distraction or evil thoughts there are in the mind of man in prayer , and when he rehearses the divine office , though it be voluntary , if it comes of negligence and not of contempt , it 's but a venial sin : when it comes from a formal and deliberate contempt , yet we fail not in satisfying the church , and discharging our duty . escobar . tr . 5. exam . 6. n. 157. p. 679. for it 's not necessary to satisfie the command of the church , to have any inward attention ; but it 's sufficient to give some outward respect , and behave ones self decently . coninck 3. part q 83. art . 68. 247. n. 286. n. 301. p. 286. the outward act of prayer , which is done with the outward circumstances which it ought to have , is a true exterior action of the virtue of religion , though it be done with voluntary distraction , which is it self a sin . coninck , ibidem . for the outward adoration which is rendred to an idol , is a true and outward act of adoration , and of idolatry ; though he who makes this adoration outwardly , hath no intention to adore the idol . bauny in his sum. ch . 13. p. 176. so we must believe that they pray who recite the office , though without intention , yet not without exterior decency and composure such as the action requires . bauny . ibidem . 4. christ commands us to receive baptism , a tyrant forbids us to receive it , upon pain of our lives ; we are obliged not to receive it . escob . lib. 1. theol. mor. sect . 2. 67. problem . 29. 5. in receiving the sacrament of the lord's supper , it 's not necessary to have actual devotion ; for he who is voluntarily distracted in the receiving the sacrament , provided he contemns it not , puts no obstacle to the effect of the communion , because he sins not mortally . fillut. tom. 1. mor. q q. tr . 4. chap. 6. n. 163 , 164. p. 87. 6. if actual sin be committed in the very communion it self , it hinders not at all from the receiving the grace of the communion ; because this sin makes not the person unworthy of the participation of the body and blood of jesus christ ; for there is nothing but mortal sin that is capable of causing this unworthiness . fillut. ibidem . 7. he who hath sinned mortally , and hath remorse for his sins , and hath confessed them , may absolutely communicate , though the very night before , or even a little before the communion , he hath sinned mortally . filut. tr . 4. c. 8. n. 224. 8. if a man after he hath communicated many times in a bad state , cometh to be converted , he shall receive in an instant all the graces which were due to so many communions , though they were received in an unworthy manner . mascarenhas . tr . 1. de sacr. in gen . disp . 4. c. 5. n. 211. from this admirable doctrine it followeth , that a man may become most holy in an instant , and will surpass in holiness , many of those who have lived in innocency , when he was plunged in sin ; and the greater and more sins he hath committed , the more holy he is . 9. it 's not necessary that the priest who finds himself guilty of mortal sin , should confess himself before he administers the sacrament . discast . tr . 2. de sacr. d. 3. d. 10. n. 200. 10. the priest may administer the sacrament to one who sinneth publickly , provided that he doth not receive it publickly through contempt of the sacrament or of religion , but for some other end ; and that he threaten the priest with death or loss of reputation , or to do some great wrong to him in his goods ; and this is rather to permit sin in another for some just cause , than to co-operate therewith . escob . lib. 4. theol. mor. c. 3. 11. in extream necessity we are obliged to do alms of such things as are not necessary unto life , though they be needful to support us in our condition . escob . tr . 5. exam. 5. n. 43. p. 632. by extream necessity , we must understand that on which the life of man depends ; so that if he be not assisted , he will surely dye : in this case we are obliged to give that which is superfluous . 12. a person who hath abundance , after he hath satisfied all his own necessaries , and those of his own family , having yet a superfluity , is not obliged in a public famine to give unto the poor , nor to any one whomsoever , if he see him not in eminent danger to die with famine . escob . tr . 5. exam . 5. n. 47. p. 633. 13. we are not obliged to assist or give alms unto the poor with any notable diminution of our wealth , honour or life . tolet. lib. 4. inst. sacerd. c. 10. n. 5. p. 635. 14. we may fulfill the precept of alms , by lending only , without giving any thing . tolet. lib. 8. c. 85. n. 2. p. 1242. and that unless in extream necessity , ( in evident danger of death ) alms are not commanded under mortal sin . ibid. and in that case we are not obliged any further to provide for them , if we have not wealth to spare , and riches which are superfluous ; which very few persons believe they have , because covetousness and ambition make all men in a manner necessitous : so that it 's clear by the doctrine of these doctors , the rich are not obliged to give alms , but out of their superfluity ; and not then , but in case of great necessity . those things which may exalt us unto a better condition , as honour , preferment or places , are not to be accounted superfluous . granad . 22. controver . 4. d. 2. lib. 4. n. 18. so that rarely it happens that we can have superfluous goods ; and so by consequence we must rarely give alms . tamb : lib 5. decal . c. 1. sect . 1. n. 14. 15. amongst christians there are few who are damned for failing to exercise the works of corporal mercy , none being obliged thereunto under mortal sin , unless in the utmost and greatest necessity of his neighbour , which happens very rarely , so as to impose any great obligation on any particular person . less . lib. 13. de perfect . divin . v. 22. n. 142. and though we are not to give alms , but in the greatest necessity , yet when that happens , no person is particularly obliged to provide against it ; because the obligation is to assist our neighbour in general to all those who have means to do it , but none in particular ; so that a poor man may die of hunger in the view of many persons who may and ought to assist him , while they expect and attend one another , none being bound in particular to satisfie an obligation which is in common to them all . 16. it 's certain , there is no obligation to love our neighbour by any intern al act of the will , expresly terminated in him ; whence it is , if you hate him not , and for his sake observe the outward works of good will , you love him sufficiently . suarez . c. 5. d. 1. lib. 4. n. 4. filut. tom. 2. mor. q. q. tr . 22. c. 9. n. 283. p. 92. of 32 parables , which is the most frequent manner of christ's discourse , he applyes but one for the recommendation of the love of our neighbour , in the person of the distressed poor man abused by thieves betwixt jericho and jerusalem . sermond . tr . 2. p. 121. it 's no mortal sin to have such a hatred against our neighbour , as not to be willing to keep company with him , to have such and so violent an aversion from him , as upon no terms or occasion to be willing to speak with him , nor help him in his business , nor at all to forgive him , when he acknowledgeth his fault , and offers satisfaction . bauny's sum. p. 81. 17. there is no absolute commandment to love god , because every command carries some threatning with it to keep them in their duty to whom it is made , and then some penalty or punishment against those who violate it ; now the commandment which god gave us to love him , contains neither threat nor punishment , and so by consequence it 's no commandment truly so called . sermond in his defence of virtue , tr. 2. p. 28. god commanding us to love him , contents himself that we should obey him in his other commandments : for god hath not obliged us absolutely to testifie our affections to him , otherwise than by yielding obedience to him . ibid. p. 11. and god hath not commanded us so much to love , as not to hate him . ibid. p. 19. and all those which in scripture are vulgarly called commands to love god , they are advices and counsels , but not commands . ibidem , p. 20 , 21. god ought to be content that we love him a little as we please , because to love him more , and to a certain degree , is only an advice ; it sufficeth that we love him much under what we could , if we would ; because the least degree of love , is enough for him , and to satisfie the commandment . amic . tom. 4. d. 23. sect . 2. n. 21 , 22 , 19. whereas it 's said we must love god above all things ; we must not extend these words ( all things ) to the rigour in its utmost extent , and according to its natural sence , so as it comprehend under it all creatures , but that we must understand ( by all things ) only those which are evil , contrary to god , and which destroy the friendship we have with him by grace ; ( that is to say ) mortal sin only . amic . tom. 4. disp . 29. sect . 2. n. 16. and if we be obliged to love god , we are not obliged to love him above three or four moments in our life , whereof the first is when we begin to have the use of reason ; secondly , at the point of death . thirdly , every fifth year during life . filut. tom. 2. mor. qq . tr . 22. c. 9. n. 286 , 290. p. 93. the rest of our time we may love god or the world as we please . 18. if a man hath committed any mortal sin , he is not obliged to contrition and sorrow for the sin before the article of his death . filut. tom. 1. qq . mor. tr . 6. c. 8. n. 198 , 199 , 157. so that ( according to this doctrine ) who is in mortal sin , may with a safe conscience persist voluntarily all his life in a state of enmity and aversion to god , and delay his conversion until the point of death , demanding only forgiveness of god , when he is ready to die and can offend him no longer . 19. if a man being at the point of death , endeavours to do what he can , and having in his mind only an act of attrition present , he saith unto god these words , lord have mercy on me , with design to pacifie him , he shall be justified , god himself supplying the want of absolution . escob . tr . 7. exam. 4. n. 122. p. 819. 20. faith and charity are not such supernatural graces and vertues as the world takes them to be ; for a man may be a martyr and merit the crown of martyrdom , not only without any act of charity , but also without any act of faith ; and though he suffers without love to god , and though he never thinks of him , it 's sufficient that he be killed out of hatred to the faith , though he have not so much as a thought of confessing it ; as it happens in a suddain eruption of barbarians , one is killed in his sleep through hatred of faith. connick 3. par . q. 66. de baptis . a. 12. n. 136. p. 8. celot . lib. 3. c. 3. p. 125. 21. it matters not , if death had been proposed to this man , the fear it would have brought on him , would possibly have forced him to forget god ; yet because this conditional supposition produces no real thing in the man , it cannot hurt him . connick 3. par . q. 66. de baptis . p. 139. so then to be a martyr , it 's not at all necessary to have so much as a conditional will to die for god , if occasions were presented , that the contrary disposition , rather to forsake god than lose his life on this occasion , cannot hurt him ; and by consequence it 's not bad , nor hinders a man from being in a state to receive a crown of martyrdom , if he die without ever thinking of it in this disposition by the hand of a tyrant . 22. he who outwardly recites the office of the church , doth perform the duty of prayer , though he doth it without any inward intention or devotion , so as the outward appearance and precept be observed , which such an action requires ; for the outward action wherewith we attend on god , is of the same nature , and appertains to the virtue of religion . bauny in his sum . c. 20. p. 335. and the duty of prayer is satisfied though there be no intention . escob . tr . 5. exam . 6. c. 13. n. 136. p. 677. for he that doth in substance , that is to say , outwardly , that which is commanded , satisfies truly the commandment of the church , though he hath no will to accomplish it , but rather the contrary . layman . lib. 1. tr . 4. c. 4. n. 6. p. 49. 23. the blessed virgin is more easie intreated than jesus christ , therefore her protection is more assisting and helpful to us . fr. de mendoza virid . lib. 2. probl . 2. 24. there is as great efficacy , as to salvation , in the virgin mary's milk , as in our saviour's blood. andr. rivet . apol. lib. 2. c. 5. p. 248. idem , lib. 1. c. 19. p. 155. idem , jesuita vapul . c. 14 , 15. p. 3 , 307 , 808. 25. a man may be saved without ever loving god in all his life . let. provinc . 11. p. 160. 26. it 's lawful to consult a conjurer . addit . myster . jesuit . p. 111. and that an expert conjurer in diabolical arts is well worthy a reward . let. provinci . p. 116. and a fortune-teller is not obliged to restitution , if he hath consulted the devil . addit . p. 20. § . 19. chap. v. of sin. 1. he that from the impression of an inveterate custom , as it were dy a sort of impetuous necessity , is transported to do evil , as to speak words of blasphemy , sins not at all ; because a man cannot sin without rational knowledg and deliberation . layman , lib. 1. tr . 2. c. 3. n. 6. p. 20. an evil custom takes away the use of reason , and so by consequence it doth not augment but diminish sin ▪ nay , sometimes it takes it away ; so that man who hath these evil habits , is in a better condition than he that hath them not : and by often sinning , is put into a condition or state of not sinning any more . 2. perjury , which one commits through natural inadvertency , or because of the custom he hath to swear , is no mortal sin , though he who doth it , hath his will effectually addicted to sin by an evil habit . filut. mor. tom. 2 tr . 25. c. 1. n. 27. p. 173. by this admirable doctrine , although a man perjure himself , he having not a full knowledg , or transported with some violent habit , it 's no mortal sin in him . 3. if a man customarily curse his horse , dogs , hawks , or other creatures , which are without reason , setting aside choler by which he suffers himself to be transported , it 's no sin at all ; because this evil custom is become natural , and makes him do it without any passion , and even so as he perceives it not , therefore he commits no sin , in the most strange curses and execrations . bauny's sum . c. 6. p. 73. c. 5. p. 66. 4. those who in their youth , have committed many actions of a vitious nature , which they did not believe to be such , are not obliged to confess one word of them , when they know and understand their nature . bauny in his sum . c. 40. p. 650 , 651. because when they were committed , they had not the full use of reason , and knowledg , and at most they were but venial sins , if any sin at all . 5. if any one shoots an arrow by which he hits his enemy , supposing invincibly that it was a beast , he is altogether innocent of this man's slaughter , though he was in such a disposition , that if he had known that it had been his enemy , he would have killed him with more joy . sanch. op . mor. lib. 1. c. 16. n. 13. p. 70. 6. the pleasure which is taken in an action of mortal sin , which is done in sleep , drunkenness , madness or through ignorance , is no sin . filut. mor. tom. 2. tr . 21. c. 8. n. 290. p. 26. ignorance is a great asylum for innocency , for it doth not only protect men from the greatest sins , but it giveth them liberty and power to rejoyce and take pleasure in them as good actions , when one comes to know them or call them to remembrance . 7. he who knows that it is a mortal sin to commit an action , but knows not that it is a sin to command another to commit it , through invincible ignorance , is excused from sin in doing it . sanch. op . mor. lib. 1. c. 16. n. 19. therefore if a peasant should hear it spoken by a man reputed to be pious and knowing , that it was a sin to steal , and commit fornication outwardly , but that it was lawful to desire the one or the other , in this case the interior act is exempt from all sin , because of invincible ignorance . ibidem . 8. to sin mortally , it 's not enough to see the evil that is done , and the danger incurred in doing , but he ought to have a full and perfect knowledg , and besides this , both time and means to deliberate on it ; therefore such actions which are committed out of ignorance , evil habits , or passion , are not mortal sins ; it 's not enough to commit a mortal sin , to consider and to will with deliberation the evil that is done , but this consideration and deliberation must be full . sanch. op . mor. lib. 1. c. 16. n. 21. therefore when there occur in one and the same action two sorts of different wickedness , it 's not sufficient to perceive one , to make him guilty of both , but we must have or be obliged to have an actual knowledg of the other ; therefore when a man lyes with a woman whom he knowes to be not his wife , but is invincibly ignorant that she is his kinswoman , he is guilty of fornication , but not of incest . sanch. op . mor. lib. 1. c. 1. n. 8. p. 2 , 70. amic . tom. 3. d. 17. s. 8. n. 172. p. 205. escob . tr . 2. exam. 1. c. 3. n. 8. p. 275. 9. he who doth some unlawful act , knowing well that it 's forbidden , but not remembring it to be such when he doth it , is exempt from mortal sin ; because forgetfulness or negligence which is the cause we think not of it , the evil we are about to do , is not imputed for sin , if it be not voluntary : and it 's not voluntary , if we bethink us not to consider that we are obliged to examin what we are about to do . layman . lib. 1. tr . 12. c. 4. n. 6. p. 20. 10. to sin , it 's not sufficient to do the evil that is forbidden , or not to do that which is commanded by the law of god , nature or the church ; but it 's necessary to have a knowledg of the evil that we do , and an intention to do it : by this rule we are free from the greatest sins , so we have a good intention in committing of them , or that we have no evil intention : we may wish evil or death to our neighbour , without sin , when we are induced thereunto by some good motive , as that he is given to suing ; or that he is a person of good reputation for his well living , and therefore doth eclipse our credit . bauny's sum . c. 6. p. 73. 11. he who doth maintain an heretical proposition without believing it , or who shall be a communicant or auditor amongst protestants without having his heart there , but out of pure derision , or to comply with the times , and to accomplish his designs , he ought not to be esteemed a protestant therefore ; be cause his understanding is not infected with their errors . bonacina . d. 3. q. 4. n. 7. 12. he who hath knowledg of the law , and is ignorant of the penalty which it ordains against those who violate it , doth not incur the penalty which he is to undergo if he obey not . tambur . decal . lib. 1. c. 2. sect . 10. n. 12. 13. god cannot command or forbid a matter that is in it self slight under the penalty of mortal sin . em. sa. verb. praecept . n. 1. p. 575. amit . tom. 5. a. 5. de lege humana . s. 8. n. 194. p. 64. 14. he that hath a will to commit all venial sins if he were able , sins only venially . escob . tr . 2. exam . 1. c. 12. n. 57. p. 385. 15. to make an action evil and unlawful , is required first to make it appear , that the reasons which prove the malice of the action be demonstrative ; that is , that they be such as whereunto no probable answer can be given . secondly , that the reasons which prove this same action to be good and lawful , be not so much as probable . thirdly , that the opinions which maintain that this action is good , hath not sufficient authority to be held probable ; all these must be observed , otherwise the action is not evil . caram . fund . p. 138. 16. to tell a lye in preaching on any doctrinal point , is but a venial sin . escobar . tr . 7. exam . 4. n. 107. p. 816. 17. to perform the most sacred actions , as to administer the sacraments , or to receive them , or to celebrate the mass for vain-glory , is but a venial sin , though vain-glory be proposed as the principal end . sanch. op . mor. lib. 1. c. 3. n. 1. p. 9. 18. when a slight thing is commanded , the commandment obliges not unto mortal sin , although that be the intention of him who commands . em. sa . verb. praecept . n. 1. p. 575. 19. the greatness of the sin ought to be estimated from , and according to its matter and subject . escobar . sanch. 20. no person is obliged to avoid the next occasion of sin , when thereby some great loss will befall him ; in this case it cannot be said that he wills this occasion , but permits it only ; because that he withdraws not from this occasion , is not that he would absolutely abide in it , but because he would decline the damage which this withdrawing would bring on him . sanch. in select . disp . 10. n. 20. for this reason a man is not obliged to put away his concubine , if her company be very advantagious to him , and in departing with her he lose any great benefit . 21. a thing is not the next occasion of sin , unless it be vitious and a sin of it self . bauny's theol. mor. par . 1. lib. 4. de poenit . q. 14. p. 94. 22. to sell a woman paint , which he knowes she will use to draw young men to unchast love , it 's lawful ; otherwise he would lose a customer , and suffer loss and damage : so to build the temple of an idol , or to sell an idol it self , or to sell an infidel a lamb , which he knew he would use in sacrifice to an idol , is no sin . tamb. lib. 5. decal . c. 1. s. 4. n. 38 , 34 , 35 , 36. 23. all the breaches of the first and second table of the decalogue are no sins at all , when they are committed by any out of ignorance , surprise or passion . myst. of jesuit . add . p. 125. london . 1658. 24. it 's no sin to contract a marriage by personation , as if it were in a play upon the stage , by using equivocal expressions in the church , when one is forced thereunto by great fear . add. myst. of jesuitism , p. 45. § . 24. so that you may learn how comfortable and holy these sacred doctrines of the jesuits are , and how far their gospel doth exceed that of jesus christ ; for he hath made the way to heaven so narrow , and the gate so streight , that few can enter in : whereas by the indulgence of these holy fathers the way to heaven is made so broad , that the people may safely go thither without jostling one another , and may with less pains go to heaven than to hell ; and indeed let men do what they will , they cannot ( according to their pious doctrines ) go to hell ; for none go thither but for mortal sins : and how difficult a thing it is to sin mortally , you may observe by what hath been delivered unto you ; and in case they go to hell , these great and learned doctors have a holy knack , and mysterious exorcism to fetch them out . chap. vi. of directing the intention of good and bad intentions . 1. to do evil , there must be an evil intention ; but to do good , it 's not necessary to have a good intention . the commands of god and the church may be satisfied by an outward execution of what they ordain , though it be done without intention to fulfil them , or with an evil intent ; and contrary to the commandment , and even with an express intention not to fulfil it , and on the contrary , to render a man guilty of having violated the commands of god , and the church , it 's not sufficient to violate them , but it 's required to have thereof a formed design and express intention . 2. ecclesiasticks satisfie the precept of the church in saying prayers , when they sing or read them , though they do it without any inward intention or devotion ; provided they observe outward modesty and decency : nay the precept is satisfied , though the intention be express and formal not to satisfie it . bauny's sum . ch . 20. p. 335. escob . tr . 5. exam . 6. c. 13. n. 136. p. 677. so that the outward appearance is more necessary to prayer , and to the actions of religion , then the inward motions of piety ; because they can subsist without this inward motion , but not without external shew : and we may perform the duty of prayer , though we have a formal design not to obey the church , and to despise its commandement . if a man fast for vain-glory , or to content his sensuality in eating and drinking wine ; and so act contrary to the intent of the church , yet he doth not violate her commands ; for he that doth in substance , that is to say , outwardly , that which is commanded , satisfies truly the commandement , though he hath no will to accomplish it , but rather contrary . laym . lib. 1. tr . 4. c. 4. n. 6. p. 49. 3. if a man hears a sermon , or be present at the divine office of the church , a bad intent thereunto joyned , as an intent of looking on a woman dishonestly , is not contrary to the commandements of the church , neither doth he therein sin , but fulfil the precept of hearing prayers . fillut. mor. qq . tom. 2. tr . 5. c. 7. n. 2 , 12. p. 128. 4. if a man speak never so dishonourably and irreverently of god , it 's no blasphemy , if he had not a formal intent to blaspheme god and dishonour him . bauny's sum . c. 5. p. 66. bonacina . d. 3. q. 8. p. 2. n. 2. 5. no man is responsible for the evil effects which are adherent to any action , except he formerly intend and procure them ; therefore though a woman knowes that a man loves her dishonestly , she sins not , how often soever she presents her self before him , and in his view , so as she hath not an intent to stir up the dishonest love which he hath towards her . fillut. to. 2. tr . 28. c. 10. n. 232. because he that loves her dishonestly , doth rather take this occasion of offence from his own malice , then she gives it him by the use of her own right and liberty . 6. if a man be to do an act , and makes protestation that his intention is not to do any evil ; let the act be never so wicked , it 's no sin in him . bauny's sum . c. 14. p. 219. therefore to kill an heretick , if your intention be to propagate the roman catholique faith it 's no sin ; and an usurer who giveth his money to interest to make profit thereof , may deliver himself from usury and restitution , with protestation that it 's not in his intention to make any usurious contract , but to lend it him for his good , and that he would do nothing therein against god and his conscience . bauny . ibidem . 7. a mother which desires the death of her daughters for want of beauty or portions , because she cannot make them according to her desire , or because perhaps by occasion of them , she is ill treated by her husband ; this good intention of the mother is sufficient to excuse the mother from all sin , who desires the death of the daughters . bonacina . d. 3. q. 4. n. 7. 8. if a servant by the command of his master goes and tells a woman with whom he knowes his master intends to commit adultery , that his master will be found at home such an hour ; or if by the command of his master he followes a damosel to see and enquire where she lodges , if by his command he doth not only open the door , but shew her where his master is , if he aid his master to get up by the window to enter the house where he is to commit the sin , the servant by directing his intention , may free himself of any such or the like sin ; by intending that he did it for some good end , as for the just reward which he expected , or for fear of the loss of his master's favour , or some other damage : and protesting that he is not pleased with this sin of his master . tamb. lib. 5. decal . c. 1. sect . 4. n. 30. 9. you may desire the death of an enemy who might do you much hurt , not of hatred to him , but to avoid the damage and hurt which he would do you ; you may also rejoyce in his death , because of the good which you receive thereby . em. sa. verb. charitat . n. 8. p. 65. and all this may be done without sin , by that excellent science of directing the intention . 10. to lye with a woman ( by the rule of directing the intention ) whom he representeth to himself as under a condition , and as if he were married to her , is a thing which is not ill , and which on the contrary is good . sanch. op . mor. lib. 1. c. 2. n. 34. p. 9. fillut. mor. tom. 2. tr . 21. c. 8. n. 269. p. 27. 11. it 's lawful for persons of all qualities , conditions and sexes , to go to the the stewes or places of common prostitution , ( intending to convert women ) though it be very probable ( as frequently before ) they will there commit sins themselves . myst. of jesuitism . p. 146 , 147. 12. if any man hath done me an injury or wrong , i may pursue him , not with an intention to be revenged of him , or to render evil for evil , but out of an intention to preserve my honour . reginaldus in praxi . lib. 21. n. 62. p. 260. there is no more to be done , than to divert the intention from the desire of revenge , which is sinful , to incline it to a desire of maintaining our honour , which is allowable ; and by this means you may acquit your self of all obligation both towards god , and towards man , for you satisfie the world by permitting the action , and satisfy the gospel by purifying the intention . 13. a man may accept of a challenge and fight a duel in maintenance of his honour ; and come to the place appointed , not with an express intention to fight the duel , but only with that of defending himself , if he , by whom he was challenged , comes unjustly to set upon him ; for what hurt can there be for a man to go into the field to walk there , in expectation of another , and to defend himself if any one sets upon him ? it's no sin at all ; for when the intention is directed to other circumstances , the challenge is not at all accepted ; for the acceptation of a challenge consists in the express intention of fighting , which such a man hath not . provincial letter . 7. 14. in the indies in china , they allow their proselyte christians to commit idolatry by this craft , viz. that of enjoyning them , to hide under their cloaths an image of jesus christ , to which they teach them by a mental reservation to direct those publick adorations , which they render the idol . cachins . choan . succum . myster . of jesuit . lib. 5. p. 53 , 54. chap. vii . of adultery , fornication . 1. virgins have power to dispose of their virginity without the consent of parents ; for when that is done with the consent of the maid , though the father hath just cause to be troubled at it , yet neither she , nor the person to whom she hath prostituted her self , hath done him any injury , nor as to what concerns him , violated any law ; for the maid is in possession of her virginity as well as of her body , she may dispose of it , as she pleaseth , and to whom she pleaseth , death or mutilation of member only excepted . bauny's sum. p. 148. 2. it 's no sin to let a house to a whore , though he knows she will abuse his house to sin ; because he let his house to lodg in , and not to prostitute her self therein . molina de inst. & jur. to. 2. tr . 2. disp . 500. p. 1122. gre. valentia . tom. 3. d. 5. q. 21. escob . tr . 3. exam. 9. c. 4. n. 28. 8 , 9. p. 155. 3. to lye with a married woman is not adultery , if the husband doth consent thereunto . addit . to the myst. of jesuit . p. 110. § . 3. 4. if a woman presents her self to the view of a man whom she knows to love her dishonestly , doth not commit any mortal sin , because she is not obliged to deprive her self of the liberty of standing at a dore or a window , or to walk forth into the town . sanch. op . mor. lib. 1. c. 6. n. 16 p. 19. 5. to lye with a woman considered as ones wife , is no sin ; for the pleasure that the will takes in a thing which is represented to it as good , is no mortal sin . escob . tr . 3. exam. 9. c. 4. n. 28. therefore the will may without mortal sin , not only desire this action , considered in this manner , but may regard it simply with pleasure . sanch. op . mor. lib. 1. c. 2. n. 34. p. 9. filut. mor. tom. 2. tr . 21. c. 8. n. 269. p. 27. 6. an ecclesiastick is not faulty who procures an abortion , if he doubts whether the fruit of the womb were quick . myst. jesuitis . addit . p. 93. § . 13. 7. that which one receiveth for being a pander to a debauched person , or for committing of fornication , he is not bound to any restitution , but may conscionably be detained , if the fact be already done . filut. mor. 22. tom. 2. tr . 32. c. 4. n. 103. p. 364. 8. if a drunken or mad-man lyeth with a woman , it is no mortal sin , because there was no use of reason , and the action without liberty , and therefore indifferent as the coupling of beasts . filut. mor. tr . 21. c. 5. n. 290. p. 34. 9. if a peasant hath heard it said by a man that is in reputation for a knowing or honest man , that fornication is sin , but the desire of it is lawful ; this interior act of concupiscence is exempt from sin , because the opinion was probable . sanch. op . mor. lib. 1. c. 16. p. 71. 10. there may be a dispensation granted for fornication , because it 's not evident that it 's forbidden by the law of nature ; and it 's probable that it is only by the positive law. tamb. lib. 7. decal . c. 1. s. 2. n. 1. and so it may be made lawful when authority shall think it convenient to take away the prohibition , which alone renders it evil and criminal . 11. a man may be invincibly ignorant that fornication is a sin ; and in that case if he doth commit fornication , it 's no sin , because invincible ignorance excuseth from sin , therefore a man in state of ignorance may commit fornication without sin . fillut. mor. tom. 2. tr . 30. c. 2. n. 50. p. 389. azor. tom. 1. lib. 1. c. 13. p. 34. 12. masters and maid servants , and cosins of both sexes living together , and mutually induced by that means unto sin , if their relapses be but once or twice a moneth , they may continue therein , when they cannot avoid them without finding the world matter of discourse , or running into some inconvenience thereby . myst. of jesuit . p. 146. 13. if the concubine be very useful to the fornicator to cherish him , and to keep him in good humour , so that without her he lives in melancholy , and hath great distast of the food which is prepared for him ; he cannot be obliged in this case to put away his concubine , because his satisfaction in these circumstances are more worth than any temporal good . sanctius in select . disp . 10. n. 20. 14. if you be desired by your friend to carry a present to be given on the account of dishonest love , unto a concubine , to whom he sends it , you may carry it without sin , if you have a just cause of fearing a considerable loss . tamb. lib. decal . c. 1. s. 4. n. 30. as the loss of your friend . 15. absolution may be given a woman who entertains at her house a man with whom she offends frequently , if she cannot handsomely send him away . bauny's theol mor. p. 1. tr . 4. de poenit . q. 14. p. 94. 16. it 's lawful for a married woman to retain to her self the price of her adultery ; and the reason is excellent , because the husband is not so master of the body of his wife , that he hath a perfect dominion over it ; but he hath only the power to use it according to the law of marriage , which certainly takes not from the woman power to gain something by prostituting her body . tamb. lib. 1. decal . c. 2. s. 6. n. 12. 17. if a concubine dyes or withdraws her self , it 's lawful for the man to take another maid-servant , what fear soever he hath of falling into sin with her , if he cannot find some other who is capable to assist him in his affairs and conveniences ; for if this reason dispense with him for not putting her away whom he hath already taken , it will give him a right to take her whom he hath not as yet . sanct. select . disp . 10. n. 20. 18. by the bull cruciata , a man may be dispensed with the vow he hath made not to commit fornication or any other sin . addit . to the mysterie of jesuitism . p. 95. § . 25. chap. viii . of murder . 1. it 's lawful for an honourable person to kill an assailant who would strike him with a cudgel , or give him a box on the ear to affront him , if he cannot otherwise avoid the disgrace . lessius de justitia & jure , lib. 2. c. 9. dub . 8. n. 41. p. 83. otherwise the reputation of the innocent person would be perpetually exposed to the affronts of the insolent . azor. inst. mor. par . 3. p. 105. hurtado de mendoza 22. disp . 170. s. 16. § . 137. 2. if a man endeavour to deprive me of my honour before a prince , judge or person of great quality , by accusing me of some feigned crimes , and i have no other way to divert this loss of reputation , it 's lawful for me to kill him secretly . less . lib. 2. c. 9. dub . 12. n. 77. p. 81. and the same may be done against him , though the crime be true , so it be hid and secret . bannes . q. 64. a. 7. dub . 4. and molina gives the reason , because it 's lawful to imploy all sorts of means , and to make use of all sorts of ways , and of all sorts of arms , to do that which is necessary for self-defence . molina . de just. & jure . tom. 4. tr . 3. disp . 2. n. 5. p. 175. 3. to defend our selves from an affront which would be given us , it 's lawful to prevent the aggressor by killing him , in the same manner as when a man endeavours to deprive us unjustly of life or member , it 's lawful to kill him before he execute his design . amicus , tom. 5. de justi . & jure , disp . 36. s. 7. n. 106. p. 542 , 410 , 407. 4. it any person doth unjustly detain your goods from you , you may kill him when you cannot without great trouble and difficulty recover them by the way of justice . less . de just . & jure , lib. 2. c. 9. dub . 11. n. 70. dicast. lib. 2. tr . 1. disp . 10. dub . 5. n. 46. this is an excellent invention to cut off all suits , there is no need of judges or counsellors ; but any may do themselves justice ; and instead of sending a serjeant to arrest the party who detains the goods , he may send one to take away his life . 5. if any person shall take from you an apple , or any thing to the value of five shillings , and will not restore it , if it will be a shame to you not to take it out of the thief 's hand , you may endeavour to take it from him , and even kill him if it be necessary . less . de just. & jure . lib. 2. c. 4. c. 9. d. 11. n. 68. p. 88. 6. if a man hath committed a crime which is not publickly known , and he understands that another hath a design to inform against him , before a magistrate , if he fears lest his accuser should cause him to be condemned to lose his life , or goods , he may lawfully kill him . molina de just. & jure , tom. 4. tr . 3. n. 39. p. 121. dicast. lib. 2. tr . 2. disp . 12. par . dub . 2. n. 410. 7. it 's no murder to kill excommunicated persons . grat. caus . 23. q. 5. c. omnium & exam . fo . 460. edit . paris . 1531. 8. it 's lawful to kill all those who do us wrong , and all other persons who offend us , though we be assured that they shall be damned by dying in that state . escob . tr . 1. exam . 7. c. 2. p. 1154. s. 1. n. 21. and this right doth not only appertain to one private man , against another private man , but to a publick person ; to a subject against his prince or superior ; to a son against his father , or the father against the son. amicus de just. et jure , disp . 36. s. 5. n. 76. p. 407. 9. if any person shall endeavour to take away from you your estate unjustly by foul practices and vexatious suits at law ; it 's lawful to accept or give a challenge ; nay , a man may dispatch his enemy at unawares ; nay in such occurrences a man need not confine himself to the ordinary ways of duels , if he can secretly murder his adversary , and thereby put an end to the business ; for by that means he shall not only avoid the hazard he may be in , by exposing his life in sighting , but also not participate of the sin which his enemy would commit by the duel . sanch. theol. mor. lib. 2. c. 39. n. 7. provinc . letter , 7. fo . 90. so if persons shall conspire to ruin you , or shall unjustly hinder your creditors from paying you what they owe unto you , it 's lawful for you to kill them . less . de just. & jure , lib. 2. c. 11. n. 67. p. 88. 10. a man may lawfully kill ( by ambush and behind his back ) an informer that prosecutes us in any court , provided there be a right direction of the intention ; he may lawfully kill the false witness which such a prosecutor produceth against him ; and the judge also , if there be any correspondency between him and the witness . molina , tom. 4. tr . 3. disp . 12. reginaldus , lib. 21. c. 5. n. 57. tannerus , tr . 3. disp 4. q. 8. n. 83. provinc . letter , 7. fo . 90. 11. a priest is obliged to kill a detractor . myst. of jesuit . p. 94. 97. 12. if a man hath made use of a woman , he may kill her if she offer to discover what passed between them . myst. of jesuitism , p. 18. § . 6. caramuel . fund . 55 s. 7. p. 551. 13. when he who is assaulted be a person whose life is of importance , and necessary to the weal publique and others , whether it be in temporals or spirituals , he is obliged under mortal sin to kill if he can the aggressor in defence of his life . molina de just. commutat . tr . 3. d. 14. p. 1754 ; because he cannot give away the right of those who belong unto him , to whom his life is necessary , being obliged to maintain and defend them ; therefore he sins mortally in not killing the aggressor if he can , for the preservation of his life . 14. he commits not the sin of manslaughter , who kills him who invades him unjustly , though he gave him an occasion to assault him . amicus de just. & jure , disp . 36. dub . 5. n. 25. p. 538. and when it 's lawful to kill an invader , it 's lawful to desire his death , as a means necessary for our defence . dicast. lib 2. tr . 1. disp . 10. dub . 4. n. 4. 15. it 's lawful to kill him who says to you , you lie . bandellus , lib. 3. disp . 24. n. 24. provincial letter . 7. fo . 93. 16. an adulterer may lawfully kill the husband of a woman with whom he hath committed adultery , if her husband , having surprised him in the fact , doth assault him . molina de just. & jure , tom. 4. disp . 14 p. 1765. tamb. lib. 16. decal , c. 1. sect . 1. n. 7. this is an excellent way for an adulterer to expiate his crime , by making away the husband's life , after he hath taken away the wifes honour . 17. a thief being entred into a house to steal , may in consequence kill him who would kill him for his theft , if he cannot escape death . molina de justitia & jure , tom. 4. p. 1766. n. 2. 18. if a thief fly away on horseback , he may be pursued with a weapon , or killed with a pistol-shot , when after he hath been threatned to be killed , he cease not to bear away what he hath taken ; and though he be not threatned nor admonished thereof , because time permit not , and there is danger never to recover what he carries away . dicast. lib. 2. tr . 1. disp . 10. dub . 5. n. 46. 19. it 's not against charity to kill a thief who robs me of things which i cannot recover at law without much trouble . dicast. ibidem . 20. if an honourable person be assaulted , and in danger to lose his reputation , if he fly , though by flying he might preserve his own life , and his who assaults him , he is not for all that obliged to fly ; but it 's lawful to kill him , who invades him unjustly in defence of his life and honour . mol. tom. 4. p. 1778. for when a man hath only his honour to defend , he is not obliged to fly , because he is to set more by his honour , than money or goods ; therefore there is no reason to oblige christians to lose possession of so pretious a thing as honour ; by flying from him who assaults them so unjustly . 21. it 's lawful to kill a slanderer or false witness secretly in an affair , wherein not only life , but even outward goods also of great importance are in question . amic . tom. 5. de just. & jure , disp . 36. sect . 4. n. 76. p. 537. 22. if any one assault you , and makes use of an innocent person to shelter him , you may kill him , that you may hit him who invades you . escob . tr . 1. exam 7. n. 52. p. 121. if a man fly from his enemy and cannot escape but through some strait way , wherein he will crush to death some infant or lame person , he may kill or ride over him , though he be assured that he will die thereof ; because every man hath right to defend himself , and his meeting with or interposure of an innocent person doth not take away his right . less . de just. lib. 2. c. 9. dub . 9. n. 57. p. 86. you may observe how highly this new theologie of the jesuits hath obliged the world , in granting this liberty to defend mens lives , honours and goods against any aggressor , which the gospel of jesus christ hath denyed unto them . by this indulgence people are kept in obedience from invading the rights of others , and peace established amongst them , for fear of offending , when the person offended , is both judge , party , and executioner ; by their divinity you may kill an enemy , a slanderer , a thief , an informer in false crimes , and even in true ones , but secret ; and which is yet more , an innocent person , and from whom you never received any displeasure ; an infant , a prince , a king , without excepting fathers or mothers ; you may challenge into the fields , assassinate publickly , kill by surprise , cause to die secret , by poyson or otherwise , for preservation of the life , honour or goods , and even for the least thing , as for an apple ; and all these without sin or punishment ; what mortals can desire more , we know not . chap. ix . of theft . 1. theft is no mortal sin , if he that steals doth believe that his father , master or he from whom he steals the goods , would have given him them , if he had asked him , or if he had known he had need of them , or when he makes no account of the goods which are stollen from them , or when he is of such a disposition , that he would not have him that had stollen them from him , obliged therefore to any great punishment . less . de just. & jure , lib. 2. c. 41. d. 9. n. 79. p. 496. 2. theft , which men and maid-servants commit in meats and drinks , are no great sins , though insensibly they amount unto a notable value ; if they steal them only to eat and drink them , themselves . less . de just. & jure , lib. 2. c. 12. d. 8. n. 48. p. 118. escob . tr . 1. exam. 9. n. 25. p. 162. 3. a woman may take and purloin money from her husband upon divers occasions ; and amongst others , she may take it to game withal , to buy her cloaths , and to get other things she stands * in need of . escob . tr . 1. exam . 9. n. 13. 4. the poor in extraordinary necessity may steal from the rich with a safe conscience . vasquez de eleemosyna . c. 4. n. 45. provinc . letter . 11. fo . 177. tambur . lib. 5. decal . c. 1. sect . 1. n. 12. 5. he who taketh what is anothers , doth him no wrong if he made no use of it , or was not like to use it ; neither is he obliged to restitution . em. sa. verbo , furtum . c. 6. p. 292. 6. he who steals frequently by little at a time , so to gather together a notable sum , is not obliged to restitution when it 's not done with intention to steal this great sum . exam. sa. verb. furtum , n. 8. escob . tr . 1. exam. 4. n. 23. p. 161. 7. where a man hath by many petty thefts proceeded unto a great sum , he is not obliged under pain of damnation to restore any of it , because he only sinned venially . bauny in his sum. c. 10. p. 143. by this a man may enrich himself with the goods of another , provided he takes not too much at once . 8. if a man finds any thing which doth belong to another , he may appropriate it to himself ; and though the true owner appears afterwards , he is not obliged to quit the possession of it ; and if he shall alienate or spend it without fraud or unjust contrivance simply and honestly , the owner comes and presents himself , he is not obliged to restore any thing unto him , but what he hath put out to use , and whereby he is become more wealthy . bauny in his sum. c. 13. p. 185 , 186. layman . lib. 3. tr . 1. c. 5. n. 24. 9. a person after he hath made a renuntiation of his goods unto his creditors , may in conscience substract and keep one part of his goods to maintain his family and his port. bauny's sum. c. 11. p. 154. 10. it 's lawful for servants to rob their masters to make their wages proportionable to their service . myst. of jesuit . p. 126. letter . 6. fo . 8. 11. a religious man may quit his habit , and go and steal , as well as go incognito to the stewes . myst. of jesuit . p. 69. 12. a son may with a safe conscience steal money from his father . addit . to the myst. of jesuit . p. 93. § . 12. chap. x. of deceit . 1. avintner who hath better wine than ordinary , for that he may not sell it by reason of some publique order , above the common price , he may recompence himself therein by mingling water therewith , because those who buy this wine have no prejudice thereby . escob . tr . 3. exam . 6. n. 70. p. 423. the same may be done with grain , he may mingle so much of rie with his wheat to reduce it to the quality of common grain which is sold at the same price with his . amicus de just. & jure , disp . 21. sect . 6. n. 87. p. 282. 2. a treasurer , a factor , solicitor , a servant , and such like , may traffick with their master's money without his privity , and retain the profit for themselves . escob . tr . 3. exam . 4. n. 95. p. 392. 3. a taylor who hath been accustomed to buy cloath or silk by command from another to make his cloathes , goes on this occasion most commonly to a shop of a merchant , who for this reason sells him a good pennyworth ; the taylor may retain to himself the benefit of his good market ; because the merchant finds his advantage therein , therefore the taylor ought to have his advantage thereof . secondly , because this practice is past into a custom . fillut. tom. 2. tr . 35. c. 6. n. 149. escob . tr . 3. exam . 6. n. 60. p. 421. 4. if the magistrate hath regulated the price and weights of flesh , and the measures of wine , so that the price is not sufficient for the charge , and for their pains , and the wayes of those who sell these merchandizes , they may diminish the weight and the measure so far , as is necessary , to satisfie all these things . amicus , de just. & jure , d. 21. sect . 6. n. 87. p. 282. and being examined by a judge , whether he hath sold it too dear , or hath changed the weight or measures , he may say he hath not , and assure him , that he hath sold according to the price appointed , and that he hath observed the weight and measure intending , according to the money that he hath received . sanch. op . mor. lib. 3. c. 6. n. 29. p. 28. 5. if one thinks and probably believes that the price which is set upon any merchandize , is unjust , and that for this reason , he who sells recompences himself for this injustice by selling by false weights , or by some other way , being afterwards examined by a judge upon these facts , he may deny all upon oath . escob . tr . 1. exam . 3. n. 34. p. 75. 6. if a man hath run into debt to supply his debaucheries , he may frustrate all his creditors , and continue to live in luxury , by renouncing his estate ; for he that renounceth his estate with safety to his conscience , may retain so much thereof , as is necessary for him and his family to live in honour . escob . tr . 3. exam . 2. n. 163. 7. if a man gets mony unjustly , and mingles it with his other the like money which did belong unto him , insomuch that one cannot distinguish them ; by this means he gains to himself the property of the money , and is become the just owner and lawful possessor of it : therefore if a merchant or tradesman hath received more mony of his customers than is due to him , if he mingles this with his other mony that they cannot be distinguished from each other , the party who hath paid this mony comes to the merchant and demands it , he is not obliged to repay it ; because that he received it in payment and so took it on good account , and in honest simplicity . esc. tr . 3. exam . 2. n. 107. p. 362. vasquez de restitutione , c. 9. sect . 2. dubium ultimum . 8. when children are grown up and are imployed by their fathers in their shops , trades , or other their affairs , if their fathers do not content them and give them a just recompence for their pains , it 's lawful for them in conscience to take so much of their father's goods secretly for their recompence according to the proportion of their labour and pains . escob . tr . 1. exam . 10. n. 31. p. 163. so that children are permitted to estimate and rate their own labour and pains , and pay themselves with their own hands ; and this estimation depends on their own judgments and wills. 9. cheating is lawful by virtue of the contract moliatra : as when a man buys a commodity for 30 l. to be paid within a year , and then sells it immediately to him of whom he bought it , for half so much mony . myst. of jesuit . p. 10. he who prudently maketh use of these maxims of the divinity of the jesuits , may do all his affairs by deceipt , and yet not pass for all that for a cheat ; and it 's but reasonable , that if a butcher , vintner , or other person be ill husbands , or an ill chapman , or suffer himself to be cheated or buy too dear , that the publique pay for all this : for if the merchant be an ill buyer , he may be a wicked seller ; and cheat in selling , because he was cheated in buying . chap. xi . of oaths , promises , mental reservations , and of equivocations . in conduct of affairs to be well instructed in the subtilities and inventions of the jesuits are of great use ; which may be referred to equivocations in words ; and want of intention in oaths and promises : the one is a means to say what you will without lying ; and the other an expedient to swear and promise all things without being obliged to perform any thing . 1. a man may make a promise without any intention to promise ; but in case he had an intention to promise , but no intention to perform , then he is obliged to his promise , but not obliged to perform what he promised ; the same of an oath . sanch. op . mor. lib. 3. c. 10. n. 7 , 8. p. 42. gr. valentia . 22. d. 6. q. 6. p. 1. 2. a man may make a promise without any intention to promise , and so he is not obliged to perform ; because he had no intention to promise : and therefore if he be asked if he made any such promise , he may with a safe conscience say , no ; intending that he had not promised by any promise to oblige him ; and by consequence he may also swear ; for otherwise he should be constrained to pay that which he owes not . fillut. tom. 2. tr . 25. n. 323. p. 161. and therefore he may safely say , that he owes not that which he hath promised , and that he lies not , in forswearing it ; because , in promising and in swearing , he had no intention to promise or swear , no more than to perform what he promised . 3. if you have made a promise or an oath , and you doubt whether you had an intent to oblige your self ; it 's probable you are not obliged to keep it . tamb. decal . 1. c. 3. sect . 7. tit . v. n. 6. 4. to feign in an important matter , and to vow only with ones lips , is but a venial sin , because it 's only a lye which contains no irreverence towards god. tamb. decal . 3. c. 12. sect . 1. n. 3. 5. if to promise without an intention to promise , and to promise without an intention to do what is promised , be not sufficient , the better to carry on designs , and to cause your projections to prosper , and to gain belief , it 's lawful to add an oath . 6. he who desires not to swear , ( the better to obtain belief ) may find out many wayes to speak , and to affirm , which passeth commonly for oaths , but indeed are not ; as for example , if i swear by god , wherefore do you not believe me ? if this be not , i have no faith in god , i renounce god. this is as true as the gospel ; before god this is so ; god knows it 's so ; on my faith , by my faith , god be my witness ; i may swear by god , by jesus christ ; i will swear by god ; though the ignorant , and those who do not look nearly to them , take these speeches for oaths , but they are not , because they assert nothing , and they are imperfect discourses , and have no determined sence . escob . tr . 1. exam. 3. n. 17. p. 72. sanch. op . mor. lib. 3. c. 2. n. 16 , 17 , 19 , 20. p. 8. 7. when one is resolved to swear , you may choose words of double meaning , and make use of a mental restriction the better to effect your ends ; and this is warrantable according to the most learned doctors amongst the jesuits : for no man is obliged by virtue of his oath , beyond his intention ; for an oath cannot oblige in conscience beyond the intent of him which swears ; and by consequence he that hath no intention to swear , cannot be obliged to any thing at all . sanch. op . mor. lib 2. c. 10. n. 12 , 13. p 49. 8. the art of mental restriction or reservation , is an art of great use , and must be well studied , and none can teach the theorie or practice of it so well as the jesuits ; they being the great doctors of the faculty of equivocation . this doctrine shall be illustrated by some few examples ; if a promise by oath to pay a certain sum of money , be drawn from a man unjustly , or by force , he that swears in this manner , may use an equivocation in these terms ; i swear to you , i will , give this mony ; intending that he would give it to him , to whom he sware , or to some other ; because these words may receive either of these two sences . sanch. op . mor. lib. 2. c. 10. n. 37. p. 29. if a woman be excommunicated for departing from her husband , because she knows of some secret impediment which makes the marriage void , being at the point of death , she is obliged , that she may receive absolution to swear , that if she recover her health , she will return to her husband ; she may promise and swear it , intending in her mind , if i be obliged thereunto , or if it shall please me at that time . sanch. lib. 3. c. 6. n. 40. p. 30. 9. if in the tongue in which one express an oath , the name of god signifie divers things , it will be lawful to swear by the name of god , taking it in some other signification : according to this rule a man may safely swear by the name of jesus christ , because there are others named jesus , besides the son of god , and that this word , christ , is attributed to divers persons in scripture , and that not only christians , but to jews . 10. when one is required to make oath unto a person in a case in which he believes that he is not obliged to swear ; he may do it without fear of perjury ; he may make use of the one or the other of these two expedients ; first to take the words wholy he uses in swearing , and which are false in their true sence , in a quite different sence , such as he pleases , provided it be true : secondly , to give no sence at all to his words , and to take them materially , that is to say , as sounds which signifie nothing . sanch. op . mor. lib. 3. c. 6. n. 10. p. 24. 11. if a person be ignorant , and cannot make right use of mental reservation , upon occasion , he may swear plainly without obliging himself in any sort whatsoever , provided he hath no intent to swear , nor to perform that which he swears . escobar . tr . 1. exam . 1. n. 37. p. 76. 12. to establish this knowledg of equivocation in the world , and to facilitate the practice of it amongst all sorts of people , the jesuits have delivered to their disciples divers excellent rules , and examples for the perfecting of them in this marvellous art of equivocation ; therefore , if you be asked , if you have eaten of such a dish ; you may answer , i have not eaten of such a dish ; intending in your mind , to day ; though the intention of him that asked , was to know it you had ever eaten of it . fillut. op . mor. tom. 2. tr . 25. c. 11. n. 327. p. 204. if one enquire whether the prince be at court , he may say and swear it too , without any great sin , that he is there , ( though he be not there ) intending that he is there in picture . escob . tr . 1. exam . 1. n. 35. p. 76. if one demands of a man to borrow mony , which he indeed hath , but which he will not , and which he is not obliged to lend ; he may swear that he hath it not at all ; meaning not to lend him , or meaning not in another place than in that where he laid it up to be kept . fillut. op . mor. tom. 2. tr . 25. c. 11. n. 15. if a witness be interrogated juridically if he know a thing ; provided the judge ask him not whether he hath heard it spoken ; he may swear he knows it not , having only heard it spoken . fillut. op . mor. tom. 2. tr . 25. c. 7. n. 5. p. 32. if he be interrogated by a judge , whether he had done such a thing ? he may safely swear he hath not done it , when he hath done it ; intending in his mind some other thing , which he hath not in truth done , or some other day than that on which he did it , or some other circumstance as he pleases , so it be true ; he doth not lye , neither is he forsworn . sanch. op . mor. lib. 3. c. 6. n. 15. this is a rare way to justifie all manner of lies , and perjuries : the greatest impostors may make use hereof to maintain themselves in these crimes . and it 's always justifiable when necessary , or advantagious in any thing that concerns a man's health , honour or estate . zanch. op . mor. p. 2. lib. 3. c. 6. n 12. provinc . letter . 9. § . 129 , 130. fillutius assigns a way much more secure than the former , to avoid lying ; and that is when a man having said , i swear i have not done such a thing , he adds , whispering to himself , this day . fillut. tr . 25. c. 11. n. 331. this is to speak truth towards himself , and lie to others . men will be often at a loss if they have not this science . 13. it 's not enough to know the rules of any mystery , if it be not known how to reduce them to practice . therefore there are two rules given by the jesuits , that men may have change , and make use sometimes of one , and sometimes of the other . the first is , to have an intention to pronounce the words materially , that is to say , as if they signified nothing ; and to take from them in his mind their proper signification not desiring they should have any at all . and that this method may be made easie to understand , take this example : if a man be interrogated by a judge if he did such a fact ; he may safely swear he did it not ; with this mental restriction ( this day ) , though he did it at another day . fillut. op . mor. tom. 2. tr . 25. c. 12. n. 328. p. 204. the second rule or method is , to have an intention to compose ones discourse , not only of words , which are audibly pronounced , but also of those which are secretly reserved in ones mind , it being free for those who speak , to express their thoughts wholly or in part . fillut. ibidem . 14. it 's lawful in our defence at all times to make use of equivocation , though he who doth examine us , do press us and make us swear not to use them , but to answer him without making use of equivocation : he may safely swear , understanding secretly that he doth it as far as he is obliged to speak clearly , and to expound himself , or by forming some other thought , which may make him answer true . sanch. op . mor. lib. 3. c. 6. n. 45. p. 30. if any one be examined by a judge if he did such a thing ; he may swear he hath not done it ; intending his answer , not in that manner as the judge examins him maliciously , but in the manner he ought to examin him in the quality of a judge . sanch. ibidem . 15. when a prince commands a subject to do such a thing when he receives his orders , he promises to obey him ; though he be resolved to do nothing of that he shall command him , by making use of this mental restriction , saying in himself , i will do this not as you command me , but as you ought to command me . sanch. ibidem . 16. a wife or children being called before a judge to declare and confess what they have put aside or taken out from , or usurped of the moveables or goods of the deceased , are not in conscience obliged to confess , or declare the same ; but because they may be brought to swear , they may make use of this expedient that they may not lie , and so doing forswear themselves , the prudent confessor may teach them that they are to frame a conception in their mind , according to which they may form their answer and oath , which they may make by the command of the judge , to justifie and make him believe their innocence . bauny his sum. c. 11. p. 156. 17. one is discharged of his oath , though in doing what he swears to do , he hath an express intent not to do or fulfil it . less . lib. 1. c. 37. d. 10. n. 59. 18. if i swear to do such an act , and have no intention to swear , though i do not perform the act , i am not forsworn , because an oath depends on the intention of him who swears . em. sa. verb. jurament . n. 1. p. 295. 19. if a man lies in using equivocation without any necessity obliging him thereunto , and swears to confirm this equivocation , he doth neither lie nor commit perjury ; because he that speaks and swears in that sort , hath no intention to speak or swear falsly . fillut. to. 2. tr . 25. c. 11. n 331. p. 205. this maxim is of admirable use to licence the lies and oaths which some do make use of ordinarily to deceive others , and those who forswear themselves before judges . 20. oaths , which are made without actual advertency and consideration , which of themselves are sufficient to a mortal sin , are not of themselves new sins properly , because of the custom of swearing , how great soever they be , though no retraction be made of them . sanch. mor. par . 1. lib. 3. c. 5 , 8 , 28. p. 21. 21. if one commit perjury through natural inadvertency , or because of an ill custom he hath to forswear , it 's no mortal sin ; because he doth forswear himself without perceiving it at all . fillut. mor. to 2. tr . 25 c. 1. p. 173. 22. when a man blasphemes customarily without having full knowledg thereof , he doth not sin mortally . fill. ibidem . 23. it 's a less sin to swear in common talk by the holy name of god , than it 's to eat an egg in lent. sanch. fillut. 24. it 's lawful as well in judgment as out of judgment , to swear with a mental reservation without any regard to the intent of him who obliges a man to swear . myst. of jesuit . p. 10. 25. to call god to witness to a light inconsiderable lie , is not so great an irreverence , as that a man should or must be damned for it . myst. of jesuitism , p. 10. s. 5. chap. xii . of the doctrine of probability . 1. that opinion is probable which hath one only author of reputation , or one reason to maintain it ; and that which is supported by a probable opinion , is simply good and lawful ; and a man may safely in conscience act by it . em. sa. verbo dubium . n. 3. p. 183. nay , though many doctors do positively hold the contrary , yet if any one doctor who hath examined and weighed the reasons of those who hold the contrary , doth say , that the action is good and lawful ; the opinion is probable , and you may in conscience act by it . therefore if a priest , of whom i have a good opinion for his integrity and parts , shall tell you ; it 's lawful for you to burn a city or any other place , though it be against the principles of justice or charity ; yet to you it 's probable , and so you may safely fire the city without sin : and the most universally condemned crimes may become lawful to you for to act , if a priest in whom you have a confidence for his learning and honesty , shall tell you they are lawful . escob . in praefat . theolog. problemat . and in case you have a great desire to do any thing , and can find no opinion to rely on , and to assure you it 's probable ; it 's enough that you are probably assured , that the opinion is probable ; so that probability is not only sufficient to excuse sin , but probability of a probability . tamb. lib. 1. decal . c. 3. sect . 3. n. 126. 2. when two opinions are probable , the one as well as the other , we may justly prefer in the practice that which is less probable , though not so safe , if you like it best , or may be more acceptable to others . azor. lib. 2. c. 16. p. 126. dicast . de confessione , tr . 4. d. 9. d. 8. n. 134. a councellor at law may counsel his client that adviseth with him , not according to his own opinion , but the contrary which other councellors hold probable , if it be more favourable and acceptable to the client , though he doth know and believe assuredly that the opinion of the other councellor is false in the theory , and therefore not to be followed in the practice . layman . lib. 1. tr . 1. c. 5. nay , a learned councellor may give to plaintiff and defendent , counsels quite contrary according to contrary probable opinions . layman . ibidem . sanch. op . mor. lib. 1. c. 9. n. 20. 3. it 's lawful in conscience for a man to quit his own proper opinion , though more probable to follow the probable opinion of another though less sure ; because , he who believes an opinion probable , acting according to that opinion , ought not to be deemed as rash and imprudent : upon this principle pilat acted when he put jesus christ to death , quitting his proper judgment , by which he believed him to be innocent , to follow the opinion of the jews , who maintained that he was worthy of death . nay , pilat herein , according to the jesuits , ought to be justified , because he followed a probable opinion , and more than probable , because it was not the opinion of one doctor , but of all the doctors and priests of the jews , that jesus was a malefactor and deserved death . matth. 25. 4. when one believes assuredly that an opinion is false , and that we cannot follow it directly in the conduct of some person , we may send this person to those who hold with it , and counsel him to follow their advice . layman . lib. 1. c. 5. p. 7. 5. if you meet with two contrary opinions , you may follow them both in different affairs , and even in the same affair also , acting and giving contrary counsels , now after the one , and then after the other . layman . lib. 1. c. 5. p. 6. 6. a man may hold an opinion probable , when he is persuaded that he himself or some other can answer the reasons upon which that opinion is grounded ; and it 's safe in conscience to act according to such a probable opinion . sanch. op . mor. lib. 1. c. 9. n. 6. p. 28. 7. when a superior and those which are under his charge be of different opinions , the inferior is not bound to obey his superior : and therefore when a subject believes according to a probable opinion , that the commands of his prince are unjust , or that he exceedeth the bounds of his jurisdiction , he may disobey him , because it 's lawful for all men to follow a probable opinion . escob . in praem . exam. 3. n. 31. p. 30. 8. the priviledges of probability cannot only dispense with an inferior for the obedience which he owes to his superior , but may elevate him above his superior , and to oblige the superior to obey his subject . upon this principle a confessor is obliged to follow the probable opinion of his penitent , and quit his own opinion , though more probable ; because the penitent grounding himself upon a probable opinion , hath a right unto absolution . escob . in praem . exam. 3. c. 6. n. 27. p. 25. and the confessor is obliged to absolve the penitent against his own proper opinion , when the penitent following the maxims of a probable opinion , believes that he may do that , which the confessor believes he may not do , according to his probable opinion . amicus . tom. 3. disp . 15. sect . 2. n. 90. p. 212. 9. it 's probable that an excise is justly established by a prince ; it 's probable on the other side ; that it 's unjust ; you being at present appointed by the prince to collect this impost , require it according to this opinion , which maintains that it 's just , and therefore it 's lawful for you to levy it without doing any injustice : but if to morrow , or the same day , you being a merchant , may secretly defraud this impost or excise , following the opinion that it 's unjust . tamb. lib. 1. theol. c. 3. sect . 5. n. 1 , 2 , 3. p. 21. 10. a man may , relying on an opinion sweet and indulgent , but probable , disobey his prince or superior in a thing in which it's probable that he is not obliged to obey , but it 's more probable that he is obliged to the prince or superior following the opinion which is more safe , judges that he ought to obey , and therefore that he hath sinned ; the prince or superior hath reason to command obedience , the inferior hath reason not to obey , both founded upon probable opinions ; inthis case the prince or superior is rash , if he judges that the inferior sins , because it 's not probable , that he sins who follows a probable opinion , and so it being probable , that the inferior hath not sinned ; the prince or superior shall be unjust , if he treats him as guilty ; for where there is no fault , there is no punishment . cat. in com. in reg. 6. bernard . lib. 1. n. 65. 11. he who believes that it 's more probable that we cannot in conscience follow that of the two opinions which is most probable , may yet follow it himself , if he believes that it 's also probable that he may follow it . sanch. op . mor. lib. 1. c. 17. p. 30. 12. it 's probable , that the loss of reputation may , and may not be compensated with mony ; therefore this day , you being defamed , desire satisfaction in mony , and to morrow or this day you having defamed another , may safely deny to allow him the same compensation . tamb. lib. 1. theol. c. 3. sect . 5. n. 1 , 2 , 3. p. 21. 13. a lawful prince doth publish just laws for his subjects to obey , and they have no cause to complain thereof ; or just reason to refuse them : the subjects do sin , and it may be said they do not sin at all ; for there is great authority and reasons on each side to make both opinions probable , and to give liberty to which the jesuits please ; but the more safe , and more probable is to disobey . esc. tom. 1. lib. 5. s. 2. c. 14. prob . 13. p. 160. but priests and ecclesiastics , must be exempted from obedience to the laws of princes ; for they are not subjects of necessity and obligation , but only out of respect and good example towards princes laws , which regard the government of their states , and which derogate not from the ecclesiastic state. escob . theol. mor. to. 1. lib. 5. c. 15. prob . 19. p. 162. 14. all probable opinions are of themselves as safe the one as the other ; but the more pleasant , though they be less probable , are always more profitable and more safe , because they are more easie , and by consequence more favourable to temporal interest . cat. in com. in regal . sancti bernardi . lib. 1. d. 6. n. 58. idem , theol. fundam . p. 134. 15. as it 's impossible that an opinion which hath the approbation of many learned doctors should not be probable , so it 's impossible to reject it ; none of their propositions can cease to be probable , if the contrary doth not become an article of faith. layman . lib. 1. c. 5. p. 2. by these maxims , following a probable opinion , you are exempted from all sin : you may act , do , or say what you please , and you are safe . the gospel of christ made men sinners , but these make them all innocent . if there be two persons which do the same thing , he who knows not this doctrine , sins ; and he who doth , sins not . if things and actions should be measured by the scripture and the fathers of the church , they could not be done without sin ; therefore it was necessary that the jesuits should by their prudence moderate things so , that those things which persons could not act by the law of god without sin , they may safely do and act by these maxims . they have discovered many new ways to heaven , which were heretofore unknown to the church and jesus christ himself , who hath not spoken any thing of them in his gospel ; if he doth , it hath been only to condemn them . following the principles of these good men , you will find it 's not only easie to be saved , but it 's almost impossible to be damned ; there can be no affair of conscience so troublesom or so desperate , for which expedients may not be found ; nor any crimes so black , which may not easily be excused and justified ; there was never a better contrivance invented in the world , than this of probable opinion ; for there are but two conditions required to make an opinion probable ; first , that it be founded on reasons in some sort considerable , which will be very easie ; for no man hath formed an opinion , but doth believe that the reasons which he brings are good enough to support what he maintains . the second condition , that there be no convincing reason for the contrary ; which is no less easie than the former ; for a reason may be convincing in respect of one man , which is not to another : and an obstinate man will always think his reasons best ; but in case you cannot answer the reasons on the contrary , you may persuade your self some other more learned may do it ; and so it doth remain probable , and you may safely act in conscience by and according to it , though that which you act or do be against the divine law , and condemned by god in scripture . sanch. op . mor. lib. 1. c. 9. n. 17. p. 30. chap. xiii . of judges and witnesses . 1. if the right of the parties seem equal on both sides , the judg may take money or a present of one party , to give advantage whether he pleaseth , because he may do favour , and this favour may be valued by money , and because for the most part the judg loseth the friendship of one of the parties . esc. tr . 3. ex . 2. n. 111. p. 363. 2. if the opinions are so doubtful and divided , that its in the power of the judges to follow which he pleaseth ; if one of the parties make him a present to gain him to his side , the judg doth not offend against justice in receiving that which is given him to follow one of the two parties rather than the other . esco . tr . 6. exam. 6. n. 44. p. 743. 3. a judge giving judgment , may follow a probable opinion , leaving that which is more probable ; nay he may judg against his own proper opinion , as did pilat , who condemned jesus christ , after he had declared publickly , that he believed him innocent . escob . in proem . exam. 3. c. 3. n. 10. p. 25. 4. when the right of the parties is not clear , or when it happens that there are different opinions concerning the sence of the law ; when the one opinion is as probable as the other , it 's in the power of the judge to chuse which he pleaseth , and to follow it in his judgment . sanch. lib. 1. c. 9. n. 45. and he may , if it gives no scandal , judge one while according to one opinion , and another time according to another opinion . ibidem . for if he may choose of two probable opinions , that which he pleaseth , it follows , that he may follow sometimes the one opinion , and sometimes the other , as he pleaseth ; but if one of the two opinions be more probable than the other , the judge may pronounce judgment according to that he likes best , and even to follow that which he believes to be less probable . ibidem . and the judge doth not herein behave himself imprudently or rashly , guiding himself as he doth by a probable opinion . ibidem . 5. if a person who hath born false witness through ignorance or inadvertency , which occasions the condemnation of a man , and the loss of life or member to another ; he is not obliged after that he understands the truth , to retract his false testimony , for fear of exposing himself to great evils . tolet. lib. 5. c. 59. dicast. lib. 2. tr . 2. disp . 8. dub . 7. n. 92. for it 's lawful to kill an innocent person , after we have slandered him , rather than to expose our selves to danger by retracting ; though it 's not so much the offence or hang-man , as the false witness which puts him to death : 6. if a witness corrupted by mony , hide or retire himself before he hath been legally examined or cited into the court ; he is not obliged to restore the mony he received in this manner . dicast. lib. 2. tr . 2. d. 4. dub . 8. n. 156. 7. if a man is accused of a crime which cannot be legally proved by the accuser ; he may not only deny the crime , but say , that the accuser lies and slanders him . tamb. lib 9. decal . c. 2. sect . 2. n. 2. for it 's no lie to say unto a man he lies , when he knows that he speaks truth , and to slander an accuser as a slanderer , where he accuses us of a crime which we have committed , of two accusers the one speaks the truth , the other lies ; the one objects a true crime , and the other a false , yet in that saith the truth is the liar ; and he who objects a true crime , is a slanderer ; which is admirable divinity , and may be made use of in conduct of affairs . 8. if a man cannot defend himself against a false and unjust witness but by slandering of him , he may without sin impose on him so many false crimes as will be necessary for his defence . tamb. lib. 9. decal . c. 2. s. 2. n. 4 , 5 , 6 , 7. if he doth it , he sinneth not against justice , and by consequence he is not obliged to restitution . ibidem . so that by this maxim to defend our selves from true but secret crimes , and whereof there is no publick proof , we may say to the honestest man in the world , who would inform against us in a court of justice , that he is a sodomite , heretick , excommunicate , &c. and we may for proof of this slander , make use of false witnesses , counterfeit false deeds and writings , and corrupt publick notaries to subscribe them , without committing of any injustice at all , though the scriptures do forbid it as a sin. so that you may observe the pious care of these holy fathers , in framing maxims stable to all times , persons and things . the gospel of christ may be useful to some ends and designs , but being not equally serviceable to all , many times it 's to be laid aside ; for if you make too much use of it , it will give a check unto your actings , and obstruct your designs if you act according to its directions . 9. a false witness , is he who chargeth one with a false crime ; an unjust witness , is he who accuses one of true crimes , but secret , and which he cannot prove according to the form of justice . that witness is to be held for a slanderer , who cannot prove the crime which he accuses one of ; and by consequence having accused unjustly , he is obliged unto restitution . dicast. lib. 2. tr . 2. d. 12. p. 3. dub . 18. n. 285. chap. xiv . of restitution & satisfaction . 1. they which by traffick , merchandize , usurious contracts or bargains , believing them to be good , have gained great wealth , being invincibly ignorant , that such manner of dealings were forbidden , and unlawful , are not obliged to make restitution of those goods so gotten , although they have so gained them , they not being informed of the injustice of such contracts . bauny in his sum. p. 156. 2. if you intreat a souldier to beat his neighbour , or to burn the farm of a man who hath offended you ; if the soldier doth these outrages , you are not obliged out of your estate to repair the damage , which proceeds from thence ; for no man is obliged to restore , if he hath not viola●●d justice ; and he doth not , who submits himself to another's pleasure , and only intreats of him a favour . bauny in his sum. c. 11. p. 200. 3. a person who is indebted for very great sums of money , to the prejudice of his creditors gives away part of his goods ; he to whom the gift is made , is not obliged to restore any part thereof to his creditors , if he be not constrained thereunto by law. bauny in his sum. cap. 11. p. 200. 4. there is no natural precept which obliges us in this life to make satisfaction for temporal pains . fillut. mor. tr . 6. c. 9. n. 213. p. 159. 5. god punishing sins in purgatory , when satisfaction is not made in this life , the sinner may without injustice refer satisfaction unto the other life . fillut. ibidem . and though the sinner defers satisfaction until the next life , he loses not by this , neither bliss or the love of god ; and though he retards the injoyment thereof , yet the loss made by this delay may be repayed . ibid. 6. that which one receives for doing any dishoncst action , as to cause a man to be killed , for committing of fornication for defaming our neighbours , for bearing of false witness , may in conscience be detained , and is not subject to restitution , if the action be done . fillut. mor. tom. 2. tr . 32. c. 4. n. 103. p. 364. but if the action be not done , you ought not to pay him till he hath performed the action , as if a man promises to pay unto titius 100 l. to assassinate caius . till he hath done the fact ; he can require nothing , and if he hath executed it , common right requires that you pay him what you promised to him . layman . lib. 3. tr . 4. c. 6. n. 8. p. 377. for the pains which he hath taken , and the danger which he exposed himself unto for your sake , deserves to be well recompensed with money . 7. a judge who hath taken money for an unjust judgment , is not obliged to make restitution , no more than a murderer who hath taken money to commit a murder . lessius de just. et jure , lib. 2. c. 14. disp . 8. n. 54. p. 145. but if the judge hath taken money to give a just sentence , he is obliged to restore that which he hath received , because he hath done no more than he ought to have done ; but in giving an unjust judgment , he runs the hazard and loss of his place , and so is not bound to restore that which he hath received . 8. this divinity of these good fathers is very indulgent , and merciful to sinners ; for by their doctrine , this judge doth deserve a reward ; but by the laws of god , a most severe punishment . 9. if a man hath done wrong unto another , he is obliged to make restitution , if he did it not expresly on design , and with knowledg . escob . tr . 3. exam . 2. n. 8. p. 348. for only sins of malice oblige us to restitution , and not those of infirmitie or ignorance . 10. where it 's impossible to make restitution without diminishing ones retinue and expence , so as to be taken notice of ; he is not bound to restitution . escob . tr . 3. exam . 2. c. . 4n . 37. p. 353. 11. whatsoever wrong a man hath done or caused to be done , to ones neigbour to hinder his wealth , or to procure his hurt , no restitution is to be made if he hath used no violence , but only prayers , promises , presents to deceive him or cause another to deceive him or wrong him . escob . tr . 3. exam . 2. n. 160. p. 370. 12. a man is not obliged to restore what he hath stollen , by trivial and inconsiderable theft , whatsoever the total sum thereof may amount unto . add to the myst. of jesuitisme . p. 112. § . 16. a summary account of the sacred doctrines , holy principles , and pious maxims , contained in this gospel , necessary for all christians to understand , and which will much advance devotion and holiness of life . chap. 1. 2. 3. 1. the bishop of rome is god. 2. the who is not obedient to the decrees of the pope , is a heretick . 3. the pope is lord of all temporalties upon earth . 4. no man ought to say unto the pope , why dost thou thus ? 5. the pope may dispense with or against the commands of christ or the apostles . 6. the pope's will is a law. 7. all nations and kingdoms are under the pope's jurisdiction . 8. god hath delivered over unto the pope , the power and rule of heaven and earth . 9. the whole world is the pope's inheritance . 10. the pope hath an almighty infallabilitie and cannot err . 11. the pope can do all that god himself can do , only sin excepted . 12. he hath power of making sin , to be no sin ; and that which is no sin , to be sin. 13. he can give empires and kingdoms to whom he pleaseth , and depose the possessors of them . 14. the pope may depose kings by his power , if they be either negligent in their administration of their government , or do not extirpate all hereticks out of their dominions . 15. if a king turns heretick , he hath no right to his kingdom ; and no man ought to think it strange if the pope depose him . 16. if kings will not be obedient to the church of rome , then may the pope by the great power from heaven , very justly depose them ; and the subjects themselves if the pope commands them , must take up arms against them . 17. the pope can quit subjects from their obedience and allegiance which they owe to their king. 18. the power of the pope is greater than that of the apostles , having power to derogate from the sayings and words of the pope . 19. the doctrine of the pope is the infallible rule of faith , and the holy scripture , hath taken its force , and doth take it from his holiness , and he that doth not believe this is an heretick . 20. the pope is he by whom kings reign , according as it 's said , by me kings reign . chap. iv. 21. there is no precept which obligeth us directly to pray to god to love , believe or hope in him , but only when it 's necessary to acquire some good , or to remove some evil . 22. he who prayes not to god in a temptation against chastity , sins only against chastity ; for he sins not omitting prayer , but because of the danger he is in to violate chastity . 23. in our private prayers which we make to god , it 's not necessary to use any devotion or attention ; nor are we obliged thereunto : and in those which are made by command , we are not obliged unto any inward intention , provided that we rehearse them outwardly , and behave our selves decently and with respect . 24. whatsoever distractions or evil thoughts come into our minds when we are at prayer , if they be not on contempt , but negligence , the sin is but venial . 25. christ commands us to receive the sacrament of baptism , a tyrant forbids us upon pain of our lives , we must obey the tyrant rather then christ. 26. in receiving the sacrament of the lord's supper , it 's not necessary to have actual devotion ; for let one be distracted with evil thoughts in the receiving the sacrament , provided he contemns it not , yet he is a worthy receiver , and only sins venially ; and so if he commits any sin , in the communion it self . 27. he who hath sinned mortally , and hath remorse for his sins , and hath confessed them to a priest , may well communicate , though a little before the communion he hath sinned mortally . 28. if a man after he hath communicated many times in a bad state , cometh to be converted , he shall receive in an instant , all the graces which were due to so many communions . 29. it 's not necessary that the priest who finds himself guilty of mortal sin , should confess himself before he administers the sacrament . 30. a person who hath abundance , after he hath satisfied all his own necessaries and those of his family , having yet a superfluity , is not obliged in a publick famine to give unto the poor , nor to any one whomsoever , if he see him not in eminent danger to dye with famine . 31. the precept of giving alms may be fulfilled ; by lending only , without giving any thing . 32. rich men are not obliged to give alms but out of their superfluity , and not then , but in case of great necessity ; those things which may exalt us to a better condition , as to places or preferment , are not to be accounted superfluous : therefore alms are rarely to be given ; for it seldom happens that we have goods superfluous . 33. there is no obligation to love our neighbour ; it 's sufficient not to hate him . 34. there is no absolute commandment to love god ; but when in scripture we are commanded to love god , they are but counsels and advices , and no commands ; for god hath not commanded so much to love him , as not to hate him ; and he ought to be content that we love him , as little as we please , and it sufficeth that we love him much under that we could if we would ; for the least degree of love is enough for him . 35. if we be obliged to love god , we are not obliged to love him above three or four months in our life ; whereof the first is when we begin to have the use of reason . 2. at the point of death . 3. every fifth year during life . for the rest of our time we may love god or the world , as we please . 36. if a man hath committed any mortal sin , he is not obliged to contrition or sorrow for that sin before the article of his death . 37. a man may be a martyr not only without any act of charity , but also without any act of faith ; and though he suffers without love to god , and though he never thinks of him . chap. v. 38. he that by custom is transported to do evil , as to swear or blaspheme , sins not at all , because a man cannot sin without reason , but by an ill custom the use of reason is taken away ; so that he who sinneth out of those ill habits , is in a better condition than he that hath them not ; and by often sinning , is put into a state of not sinning any more . 39. perjury which one commits through natural inadvertency , or because of the custom he hath to swear , it 's no mortal sin . 40. those who in their youth , have committed many actions of a vitious nature , which they did not believe to be such , are not obliged to confess them , when they know their nature ; because when they committed them , they had not the full use of reason ; and at most they were but venial sins , if any sin at all . 41. the pleasure which is taken in an action of mortal sin , which is done in sleep , drunkenness , madness , or through ignorance , is no sin . 42. he who doth some unlawful act , knowing well that it 's forbidden , but not remembring it to be such , when he doth it , is exempt from mortal sin ; because forgetfulness or negligence which is the cause we think not of it , the evil we are about to do , is not imputed for sin , if it be not voluntary , if we do not consider that we are obliged to examine that we are about to do . 43. god cannot command or forbid a thing that is in it self slight , under the penalty of mortal sin . 44. he who hath knowledg in the law , and is ignorant of the penalty which it ordains against those who violate it , doth not incur the penalty . 45. he who hath a will to commit all venial sins , if he were able , sins only venially . 46. no man is obliged to avoid the next occasion of sin , if some great loss will thereby befall him . 47. a thing is not the next occasion of sin , unless it be vitious and a sin of it self . 48. to tell a lye in preaching on any doctrinal point , is but a venial sin . 49. all the breaches of the first and second table of the decalogue are no sins at all , when they are committed by any man out of ignorance , surprise or passion . chap. vi. of directing the intention . 50. to do evil , there must be an evil intention ; but to do good , it 's not necessary to have a good intention . 51. ecclesiasticks satisfie the precept of the church in saying prayers , when they read them without any inward intention or devotion , so they observe outward decency . 52. if a man speaks never so dishonourably and irreverently of god , it 's no blasphemy if he had not a formal intent to blaspheme god and dishonour him . 53. if a man be at prayers , and hath a bad intent thereunto joyned ; as an intent of looking on a woman dishonestly , it 's no sin . 54. if a man be to do an act , and makes protestation that his intention is not to do any evil ; let the act be never so wicked , it 's no sin in him . 55. a mother may wish the death of her daughter , because she cannot match her according to her desire for want of a portion . 56. you may desire the death of an enemy , who might do you much hurt ; not of hatred to him , but to avoid the damage he might do you . 57. to lye with a woman , when he representeth to himself , that he is married to her ; it 's no evil , but good . 58. a man may accept of a challenge to fight a duel , not with an intention to fight the duel , but only of defending himself . chap. vii . of adultery or fornication . 59. to lye with a married woman is not adultery , if the husband doth consent thereunto . 60. a virgin may dispose of her virginity , and prostitute her self without the consent of parents , and it 's no injury to them . 61. to lye with a woman considered as his wife , is no sin . 62. if a drunken or mad-man lyeth with a woman , it 's no sin ; because he hath not the use of reason . 63. there may be a dispensation granted to commit fornication , because it 's not forbidden by the law of nature . 64. men and women being together , and by that means induced to sin , if their relapses be but once or twice a month , they may continue therein , if they cannot separate without some inconvenience . 65. it 's lawful for a woman to retain to her self the price of her adultery . chap. viii . of murder . 66. it 's lawful for an honourable person to kill an assailant , who would strike him with his cudgel , or give him a box in the ear. 67. if a person endeavour to deprive me of my honour or reputation before a person of great quality , by accusing me of some crimes ; i may kill him , and the same may be done against him , though the sin be true , so it be hid and secret . 68. to desend one's self from an affront which would be given us , it 's lawful to prevent the aggressor , by killing him . 69. if a man doth detain from me my goods , and i cannot in course of justice receive them without much trouble ; it 's lawful for me to kill him , though the goods be but an apple , or to the value of five shillings . 70. it 's no murder to kill an excommunicated person . 71. it 's lawful to kill all those who do us wrong , though we be assured that they shall be damned dying in that state . 72. if any person shall endeavour to take away from you your estate unjustly by foul practices and vexatious suits at law ; it 's lawful for to kill him . 73. a man may lawfully kill by ambush and behind the back an informer that prosecutes in any court , and likewise the witness which the prosecutor produceth ; and also the judge , if he holds a correspondency with the witness . 74. if a man hath made use of a woman , he may kill her , if she offer to discover what passed between them . 75. he commits not the sin of man-slaughter , who kills him who invades him unjustly , though he gave him an occasion to assault him . 76. it 's lawful to kill him who sayes to you , you lie . 77. an adulterer may lawfully kill the husband of a woman with whom he hath committed adultery , if her husband , having surprised him in the fact , doth assault him . 78. it 's not against charity to kill a thief who robs me of things which i cannot recover at law without much trouble . 79. it 's lawful to kill a slanderer or false witness secretly in an affair , wherein not only life , but even outward goods also of great importance are in question . chap. ix . of theft . 80. it 's no mortal sin in him who steals , that doth believe that his father , master , or he from whom he steals the goods would have given him them , if he had asked him , or if he had known that he had need of them , or when he makes no account of the goods which are stolen from them , or when he is of such a disposition that he would not have him that had stolen them from him , obliged therefore to any great punishment . 81. theft which men and maid-servants commit in meat and drink , are not great sins , though insensibly they amount unto a great value . 82. a woman may take and purloyn money from her husband to game withal , and upon divers other occasions . 83. the poor in extraordinary necessity may steal from the rich with a safe conscience . 84. he who taketh what is anothers , doth him no wrong , if he made no use of it , or was not like to use it . 85. he who steals frequently by little at a time so to gather together a great sum , is not obliged to restitution , when it 's not done with intention to steal the great sum. 86. if a man finds any thing which doth belong to another , he may appropriate it to himself though he knowes the owner , and he demands it . 87. it 's lawful for servants to steal from their masters , to make their wages proportionable to their services . 88. a son may with a safe conscience steal money from his father . 89. a religious person or priest may quit his habit , and go and steal ; as well as go incognito to the stews . chap. x. of deceit . 90. a treasurer , factor , solicitor or servant , and such like , may traffick with their master's money , without his privity , and retain the profit for themselves . 91. if a tax be imposed upon wine , the vintner having better wine then ordinary , to recompence himself may mingle water with wine ; and he that buyeth , hath no loss thereby . 92. a taylor who is imployed to make cloathes for another person , buyes a good bargain of cloath of a merchant of whom he uesth to buy ; the taylor may make his benefit of this good penyworth , and make his customer pay what it's truly worth . 93. if the magistrate regulate the price and weights of flesh , and the measures of wine , so as the price is not sufficient for the charge , pains , and the wayes of those who sell these merchandizes ; they may diminish the weight and measure so far as it 's necessary to satisfie all these things ; and if they be examined before the magistrate concerning the same , they may deny all upon oath . 94. if a man hath run into debt to supply his debaucheries , he may frustrate all his creditors , and continue to live in luxury by renouncing his estate ; for he may with safety to his conscience retain so much thereof , as is necessary for him and his family to live in honour . 95. if a man gets money unjustly , and mingles it with his own , so as they cannot be distinguished the one from the other ; by this means he gains to himself the property of the money , and may justly detain it . 96. cheating is lawful by the contract moliatra . chap. xi . of oaths , promises , mental reservations and equivocations . 97. if a man makes a promise without any intention to promise , or makes a promise without any intention to perform ; in neither case he is obliged to perform what is promised , though an oath be superadded , because he had no intent to oblige himself either by his promise or his oath . 98. if you have made a promise or an oath , and you doubt whether you had an intent to oblige your self , it 's probable you are not obliged to keep it . 99. to seign in an important matter , and to vow only with one's lips without any intention , is but a venial sin ; because it 's only to lye , which is no great irreverence towards god. 100. he who desires not to swear ( the better to obtain belief ) may find out many wayes to speak and to affirm , which commonly passeth for oaths , but indeed are not . 101. when one is resolved to swear , you may choose words of double meaning , and make use of a mental restriction , the better to effect your ends ; no man is obliged by his oath beyond his intention , so by consequence if you have no intention to swear , you are not obliged . 102. the art of mental restriction or reservation is of great use , and must be well studied ; if a promise by oath be drawn from a man unjustly by force to pay a certain sum of money ; he that swears in this manner may use an equivocation in these terms , i swear to you , i will give this money , intending to give it to him to whom he swears , or to some other ; because these words may receive either of these two sences . 103. if in the tongue in which you swear , the name of god signifies divers things , it will be lawful to swear by the name of god , taking it in some other signification . 104. when one is required to make oath unto a person in a case in which he believes he is not obliged to swear ; he may do it without fear of perjury , though that he saith be false . 105. if a person be ignorant and cannot make use of mental reservation upon occasion ; he may swear plainly without obliging himself in any sort whatsoever ; provided he hath no intent to swear , nor to perform that which he swears . 106. this art of equivocation in the conduct of affairs is of marvellous use , and the jesuits have given many rules and examples for the facilitating of it . if one desires to borrow money of a man , which indeed he hath , but which indeed he will not lend ; he may swear he hath it not at all , meaning , not to lend him . 107. it 's lawful in our defence at all times to make use of equivocations , though he who examines us , do's press us , and makes us swear not to use them ; yet he may safely make use of them . 108. one is discharged of his oath , though in doing what he swears to do , he hath an express intent not to do or fulfill it . 109. it 's a less sin to swear in common talk by the holy name of god , than it 's to eat an egg in lent. 110. if i swear to do such an act , and have no intention to swear , though i do not perform the act , i am not forswern , because an oath depends on the intention of him who swears . 111. if a man lyes in using equivocations , without any necessity obliging him thereunto , and swears to confirm this equivocation , he doth neither lie nor commit perjury ; because he that speaks and swears in that sort , hath no intention to speak or swear falsly . 112. if one commit perjury through natural inadvertency , or because of ill custom he hath to forswear , it 's no mortal sin ; because he doth forswear himself without perceiving it at all . chap. xii . of the doctrine of probability . 113. a probable opinion is that which hath one good author , of reputation , or one reason to maintain it ; that which is supported by a probable opinion is simply good , and we may lawfully and safely in conscience act by and according to it . 114. where two opinions are probable , the one as well as the other , we may justly in the practice prefer that which is less probable ; though not so safe , if you like it best , or may be acceptable to others . 115. it 's lawful in conscience for a man to quit his own opinion , though more probable , to follow the probable opinion of another , though less sure . 116. if you meet with two contrary opinions , you may follow them , both in different affairs , and even in the same affair also , acting and giving contrary counsels now after the one , and then after the other . 117. a man may hold an opinion probable , when he is persuaded that he himself or some other can answer the reasons upon which that opinion is grounded ; and it 's safe to act in conscience accordingly . 118. he who believes that it 's more probable , may yet follow it himself , if he believes that it 's also probable , that he may follow it . 119. all probable opinions are of themselves as safe the one as the other ; but the more pleasant although they be less probable , are alwayes more profitable and more safe . chap. xiii . of judges and witnesses . 120. if the right of the parties seem equal on both sides , the judge may take money or a present of one party , to give the advantage to whether he pleaseth . 121. if the opinions are so doubtful and divided , that it 's in the power of the judge to follow which he pleaseth ; if one of the parties make him a present to gain him to his side , the judge doth not offend against justice to receive that which is given him . 122. a judge giving his judgment may follow a probable opinion , leaving that which is more probable . 123. if there be two probable opinions , the judge may give sentence according to which he pleaseth ; and one while he may judge according to one opinion , and another time according to another opinion . 124. a person who hath born false witness through ignorance , who occasioned the loss of life , after he understands the truth , he is not obliged to retract his false testimony , for fear of exposing himself to punishment . 125. it 's lawful to kill an innocent person , after we have slandered him , rather than expose our selves to danger by retracting . 126. if a man be accused of a crime which cannot be legally proved by the accuser ; he may not only deny the crimes , but slander the accuser , and may impose so many crimes upon him as will be necessary for his defence ; and he sinneth not against justice . 127. a false witness is he who chargeth one with a false crime ; but an unjust witness is he who accuseth one of true crimes , but secret , and which he cannot prove . chap. xiv . of restitution . 128. if any man hath by merchandize , usury , or otherwise , being invincibly ignorant , gained a great estate ; though afterward he be informed of the injustice , he is not obliged to restitution . 129. there is no natural precept which obliges us in this life to make satisfaction for temporal pains . 130. a sinner may refer satisfaction without injustice , unto the other life , if he maketh not satisfaction in this . 131. a person who is indebted in great sums of money , and gives away part of his goods , to the prejudice of his creditors ; he to whom the guift is made , is not obliged to restitution . 132. that which one receives for doing of an unjust action , as for bearing of false witness , for killing of a man ; he is not subject to restitution . 133. if a judge hath taken money to give an unjust judgment , he is not obliged to restitution ; but if he hath received money to give a just judgment , he is obliged to restore what he hath received . 134. if a man wrongeth another out of ignorance or infirmity , he is bound to make restitution . 135. where a man cannot make restitution without diminishing his retinue or expence , he is not bound to make restitution . 136. where one hath done wrong to another not by violence , but by promises , prayers or presents ; he is not obliged to restitution . 137. a man is not obliged to restore what he hath stollen by trivial and inconsiderable thefts , whatsoever the total sum may amount unto . finis . notes, typically marginal, from the original text notes for div a46856-e120 it 's true of pope joan. true of pope clement the 7th , when he was cooped up by charles the 5th in the castle of st. angelo ; then papa non potest errare . god commands one thing , and a tyrant another ; we must obey the tyrant rather than god. ●ide contr . ●oh . 13. 34. ●o . c. 15. v. ●2 , 17. mar. ● . 22. v. 40. by this maxim , he that doth not know that hell is the punishment of mortal sin , shall not be in danger of going thither . * a gallant . of devotion by j. s. sergeant, john, 1622-1707. 1678 approx. 150 kb of xml-encoded text transcribed from 90 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a59239 wing s2585a estc r220098 99831527 99831527 35990 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59239) transcribed from: (early english books online ; image set 35990) images scanned from microfilm: (early english books, 1641-1700 ; 2097:09) of devotion by j. s. sergeant, john, 1622-1707. [20], 158 p. s.n.], [london : printed in the year, 1678. j.s. = john sergeant (attribution from wing). reproduction of the original in the bodleian library, oxford. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayer -early works to 1800. devotional literature -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-06 melanie sanders sampled and proofread 2004-06 melanie sanders text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion of devotion . by j. s. printed in the year , 1678. to the right honourable the countess of kinnovl . madam , it was the pressing desire of your pious heart , which inspir'd me with a will to satisfy your christian enquiry what true devotion was , and to write this piece . a laudable ambition to dress up your soul in such a manner , as it might look beautifully in the eye of heaven , made you strain towards th' attainment of it ; but your acute understanding did not so easily find out its certain idea , nor discover clearly what was it's proper nature . you were too wise , to think it consisted in light bigotteries ; and those affections which were built up from solid truths , were apt to seem too learned , and too rigid for that flexible and soul-melting disposition . manly thoughts appear'd too stiff , childish ones too weak to compound it ; and it bred in your ladyship no small difficulty , to hit the golden mean between flying fancies , and low dulness . nay , you scarce knew her when she was high in your self ; and were loath , out of a humble errour , to think the prompt flights of your spirit could consist with the heaviness or distractedness of imagination . your ladyship might have discover'd her nearer hand , and better exprest than i can do it here , in the exemplary life and conversation of the earl of kinnoul , your every-way most worthy husband . what virtue was there which , when occasion presented , he did not readily execute ? what duty , either to god or his neighbour , which through the whole course of his life he was known to neglect ? his piety was steady and fervent ; his deportment noble and affable ; his calm reason , fixt by christian principles , was never shaken or mov'd from it's just level , by the whirlwinds of passion , which toss the generality , and shipwrack such vast multitudes . his disregard of the world was admirable ; or rather , ( to speak more properly for one of his rank ) his just regard of it ; esteeming it , and behaving himself as if he esteem'd it , to be what truly it is , a stage so to act our respective parts on , as to please the great king of heaven , and his glorious court , our spectators . none of it's gay follies affected him ; no bribe , either of honour , profit , or pleasure , had ever the power to warp him . nor had dulness the least share in this unmoved temper of his mind : his wit was piercing , and wanted nothing but the rambling part of it , which shoots bolts at rovers . nor was his judgment less solid : though he had not the vanity to blaze either , or discover them without precise necessity ; and , i can speak by experience , not very many , even of those who make a profession of knowledge , understood better either the grounds of our faith , or the reasons why we ought to be virtuous ; i mean , the proportion the means has to the end , grace to glory , or a well-led life here , to the attainment of eternal bliss hereafter . no wonder then , he clos'd so pious a race with so happy an end , and look't upon death as the treshold to heaven . may we not say , madam , that the remembrance of his life and death , as from some luminary plac't in a higher sphere , sends down their influence upon your self ; prompting you powerfully with like steps , to follow such a leader . whoever considers the strictest severity of your widdow-state , the total application of your mind to devotion , and your earnest straining towards heaven with all the powers of your soul , will discern you proceed as if you made account the better half of your self were there already . but , i must remember madam , you are yet alive , and , in that circumstance , just praises are liable to be esteem'd flattery . the rest i ow'd to the memory of your dear lord ; and to my own duty , not to let so great an example of exactest virtue , in a person of so high a rank , especially clouded by his own sober modesty , and silent humility , be lost to us for want of proposing it to the world. to return then to my matter : your ladyship might , i say , have found a living character of devotion nearer hand , and have sav'd me all this labour ; and you already saw all was virtuous , all was saintly throughout the whole course of his life . but it was the exact knowledge of what devotion was , as distinguish 't from the common natures of virtue and goodness , which you aim'd at : for , you had observ'd , that many were held virtuous and good persons , who were not esteem'd devout ; and that this word devotion had something in it's notion particularly excellent , not found in the other . this excellency your ladyship aspir'd to ; and therefore , you wisely desir'd in the first place , to gain a clear discernment of what it was , and in what it consisted , as singled from other common considerations , belonging to goodness , which often run mixt with it . hence , i became oblig'd both to decypher devotion , and dissect her ; and not only so to delineate her nature that it might be particularly known , but , by dividing her into her several kinds , and treating at large of her chief act , prayer , to acquaint you more perfectly with her composition . in a word , you have here at once my obedience , and your own duty ; and that it may benefit your soul towards it's improvement in knowing virtue , shall be the daily prayer of , madam , your ladyship 's most devoted , and most obedient servant , i. s. the preface to the reader . though this treatise bears the title ( of devotion ) , yet i hope , it will not be expected , it should be either made up of set-forms of prayer , or be as easy as prayers use and ought to be : i have already declar'd , that the intention of writing it , was to settle exactly the nature and notion of devotion ; which kind of discourses , having for their subject the ground-work of the matter they treat of , cannot possibly ly so open to a common view , as those that concern the superstructures , built upon them . yet , i hope , there will be little found here , which may not be easily render'd intelligible to any attentive reader , who will think those knowledges which advance his soul , worth the pains of a serious endeavour to purchase them : i am sure , none of it is disproportion'd to the understanding of that noble personage , for whom , as a private paper , i first writ it : if all readers be not such , i heartily wish they were ; and endeavour , as well as i can , they should be so , by yeilding to the sollicitation of friends , to expose this treatise to be printed . no small kindness from me , considering the common apprehension , that a resolution is already taken and fixt by some , to find fault with all i have writ , or shall write : i beseech god , to send them more charity , and me patience ! it may be ask't , why such high subjects should be writ in english ? i answer , because very many who understand not latin , may be capable of comprehending good sense , and concern'd , too , to receive thorow-information in such subjects . nor do i think any thing here unintelligible by the generality , were there the same application of mind us'd to improve spirituality , as is employ'd in acquiring temporal things . i could also avail my self , of the example of a neighbouring nation , which puts even those authors that treat deepest points ( fathers amongst the rest ) into the common language of the country . as for the manner i observe in handling my matter , i guide my self much by the experience i have of what is needful for the tempers of divers spirits : i observe some exceeding scrupulous they are not devout ; and yet , they not only intend , but strain with all their powers to be so . lest such well-meaning souls , conscious to themselves they do their utmost ; and yet , fearing they fall short of the duty they aim at , should ( as there is danger ) lose their hope ; i endeavour to up-hold it , by showing them , that an intention firmly bent to god's service , cannot fail of rendering them truly devout . others , conceit they want knowledge requisit to attain it ; wherefore , to humble the pride of humane wit , and comfort their honest simplicity , i show how their frequent application to pious duties , joyn'd with a sincere well-meaning , goes beyond all the high knowledges of the acutest understandings , if the will be never so little less perfect . others , are to seek in the means to attain devotion ; which , therefore , i propose sutably to every ones respective pitch . lastly , i have observed many either neglecting totally , or less using prayer ; and that too , but faintly , out of an apprehension , grounded on an ill-principled humility , that they deserve not to be heard ; and so , all they do in that kind , is in vain ; as was once s. teresa's case , which she afterwards so feelingly bewail'd in her self , and of which she so charitably fore-warn'd others . such persons , therefore , i strive to encourage , by laying open the excellency and utility of prayer ; and how connaturally prayer for our true good , virtue , is the immediate disposition to attain it ; and so , is the very thing that renders us worthy to be heard . at once letting them see , that no address to our infinitly bountiful lord , can be put up in vain : and also , thence exhorting them to that devout importunity and struggling with heaven , so much recommended by our saviour ; which by the constant and ordinary course of supernatural causes , lay'd by providence , cannot fail of obtaining the blessing pray'd for . and is so far from injuring faith , or abating its efficacy , that it exceedingly comforts and strengthens it , by letting us see how certainly god , unchang'd in himself , performs his promises to those who use the means he has laid , and commanded to be us'd , to effect those happy changes in us. hence , 't is very easy to remark , that in this treatise , i meddle not with the efficaciousness of prayer for others , nor with other stranger effects of it , ( nay , somtimes , even miraculous ones ) which , by means of a firm faith , and relyance on god , are brought to pass . nor , lastly , do i treat of prayer ( or devotion ) as they depend on god ' s grace , or the secret workings of the holy-ghost , ( as i hint also in the treatise it self , p. 60. ) ; which i from my heart acknowledge to give us ability to begin , continue , and consummate both prayer , and every good act that is supernatural : though an imbitter'd adversary of mine , will needs throw that scandal upon me , to deny it . what i concern my self with , is that part of our christian actions , or that co-operation of ours with god's grace , that stands under our endeavours , which i strive through the whole , to encourage ; and particularly in discoursing of prayer , i meddle only with those effects of it , which are the ordinary and necessary consequents of a fervent and constant address to god for our soul 's true good , virtue . in a word , there are many and various tempers of spirits in gods church ; amongst which , my experience , as well as reason tells me , there are not a few so naturally speculative , and given to look into the reasons and grounds of things , that they find most comfort , and improvement in these discourses that go to the bottom , and give an account of them from their principles . to such persons as those , i hope , i may , when call'd upon , write , agreeably to their genius and pitch ; not blaming , but heartily applauding those pious men , who accommodate themselves to others . for , as it is a great weakness to imagin or expect that every manner of handling a subject , will sute with every capacity ; so , it is no less to conceit , that any kind of discoursing , so it be true , and agree with christian principles , can be such as sutes with none . chap. i. of devotion in common , its kinds , and the means to attain it . sect . i. of the nature of devotion in common . devotion is a word transplanted into our language from the latin , and derived from the primitive vovere , to vow . it imports , among the heathens , a steady and fixt resolution , or rather ty , obligatory , but yet voluntary ; and that of unusual strength ; such as carried them to the most difficult actions . it keeps the same notion among christians , the object only or motive of the resolution changed . for , whereas false glory was heretofore the most dazling , and most prized end of the actions of the heathens , and nothing was thought more glorious than to dy for their country ; they were said devoted who voluntarily , in circumstances particularly remarkable , threw themselves for its sake , upon a certain death . so codrus among the athenians , curtius and the decij among the romans , are remembred for devoted to the service of their several countries ; perhaps their resolutions having been confirm'd by some solemn vow to their idols . but , since we came to be instructed in the notion , and inclin'd to the pursuit of true glory and true good , devotion has got another object : and , keeping the same steadiness , and promptness and strength in its notion as heretofore , is apply'd only to the service of god. it signifies , then , a resolution or addiction to the service of god ; but strong and prompt : such as sets all the powers of man efficaciously a work in all occasions that occur . it is not confin'd to any one kind : for , we say , a man gives almes , fasts , visits the sick or afflicted , goes on pilgrimage , &c. out of devotion ; that is , exercises devotion in all these actions . but prayer being the most ordinary and most frequent act , by which men use to serve god , devotion is most ordinarily understood of prayer : and when we hear of a devout man , we generally apprehend a man who prayes frequently , and well . for , these two qualities enter too into the notion of devotion ; we not thinking him devout who prays but seldome , or carelesly . § . 2. by what has been said , the nature of devotion may be understood ; and we may perceive it is a quality , or disposition in man , strong and always efficacious ; which moves all his powers to act in the service of god , ac-according to their several natures , both with frequency and perfection . § . 3. hence may be gather'd , first , that devotion is a disposition of the will. for , since no power acts but as 't is apply'd , devotion , whose nature 't is to apply both the understanding and all other powers to christian action , must needs belong properly to that power which in man is the principle of action , that is to the will. § . 4. secondly , that this state of devotion , being a constant bent and readiness to perform the best actions on the best manner , is by consequence the best state the will can possibly have in this world ; and next to the necessary and continual conformity to the divine will , which the blessed have in heaven . § . 5. thirdly , that this promptness to put both the understanding in act as to prayer , and the other powers as to acts of virtue , as it is a disposition of the will , so it is to be lookt for in the will alone ; and not in the acts either of the understanding it self ( much less of the fancy ) or of any other of those powers which devotion is to set a work . whence follows cleerly that , though there happen never so much difficulty to elevate the mind actually , or rather sensibly , to god ; never so many impediments , nay even incapacity to act feelingly , or tenderly ; yet , as long as the will on her part preserves her self prompt to do all these , and can truly say with king david , paratum cor meum deus , paratum cor meum , my heart is ready , o my god , my heart is ready , there happens no loss , nor so much as diminution , of interiour solid devotion . the fancy ( without whose co-operation the understanding in this state cannot act ) may be restiff and backward ; the inferiour faculties lame and clogg'd , whether through impotency or ill circumstances : but , a pious soul ought not in the least be discouraged at these accidents ; ( to which , in the dependence the soul has now upon the body , we were not men if we were not subject ; ) nor think her self a jot worse : for , devotion ( as was said ) is only in the will ; and the will is not at all the worse dispos'd , because the faculties , with which she would work , are indispos'd , and cannot obey her ; no more than the hand is lame , because the pen is bad , and will not write . § . 6. fourthly , that a soul , which has a ready will to pray , can never fail ( though the fancy be never so dull , or out of order ) to please god by praying , or ( which is all one ) to have the merit of prayer . for , all merit , or actions that please god , proceed properly from the will ; whence a devout , that is , a hearty and ready intention , which is the best act of the will , must needs be , in a high and special manner , meritorious or rewardable . nay more , a devout soul , intending and endeavouring to pray , and standing bent that way ; that is , keeping that intention unalter'd , and prosecuting her endeavours as well as she can , actually is in prayer , or truly prays interiorly ; though , for want of the complyance of the fancy , or inferior part of the soul , ( which onely in acts of prayer is sensible ) she does not experience it even while she has it ; but , rather suspects the contrary ; unless reflex thoughts , and rais'd above matter , preserves her from being mistaken . yet , the thing is clear , both by reason , and ( when by reflexion we observe what passes ) experience too . for , prayer is nothing but an elevation or application of the understanding to god ; and , there can need no more to apply the understanding interiorly to objects already within her , but the will to do so . now supposing , as the case does , the will applying as far as she can the understanding , of necessity the understanding must be apply'd interiorly ; that is , prayer is actually exercis'd . again , however outward objects striking the senses , or inward fancies irregularly stirr'd up and fluttering in a perpetual motion , cause in a manner continual distractions ; yet , we may observe the soul , when by reflexion it comes to perceive them , rejects those distractions , and reapplies it self ( after that seeming dull manner , which the understanding , un-assisted with serviceable fancies , can practise ) to what it was employ'd about before . nay , there would be no such thing as distraction in prayer , nothing for those words to signifie , in case the understanding had not been acting about some other object before , and attending to it : the being diverted from which , and attending to a new object we call distraction : and this former object can be nothing , but the object of prayer , god. § . 7. a parallel instance to this case is that of saint paul , speaking of praying in an unknown tongue . nam si orem linguâ , spiritus meus orat , mens autem mea sine fructuest . for , if i pray with my tongue , my spirit prayeth , but my understanding is without fruit ; that is , he reaps not the benefit of stirring up the mind by new motives or discourses , which those prayers , distinctly and perfectly understood and penetrated , were apt to suggest : yet still his spirit , or superior part of the soul , is in common and confusedly elevated to god , still spiritus or at , the spirit truly prayes . so , in our case , in this dull state of praying , when the fancy playes not , nor co-operates as is fit , the understanding advances not in gaining those sights , which by extension of former knowledges into new conclusions , through attentive discoursing of its object , it might have attain'd : but still the superior part of the soul , is by the will fixt to something , which is not temporal : ( all such thoughts suggested by the dis-order of the fancy , being held distractions ) . she is then truly apply'd to her eternal good , and truly praying all the while ; till , intention altering all , she frankly and unconcernedly , relinquishes the circumstances proper for prayer , and applyes her self to new objects , without scruple or strugling any longer to keep out the thoughts of them ; which before she avoyded or repin'd at as distractions ; but , now admits and pursues voluntarily , as her business , duty , or end. sect . ii. of sloth . § . 1. i hope the nature of devotion in common may sufficiently be understood , by what has been already said : but yet , because contraries help exceedingly to illustrate one another , i will make some short reflexions upon its opposit , sloth . this vice is a certain lumpishness , and unweildiness in the soul , through which she yeilds her self to be sway'd down-wards by the weight of original sin , inclining her to temporal objects ; and so rendering her un-active and unable , without difficulty , to apply and raise her self to such thoughts and actions , as dispose her for heaven . i say , in the soul : for in her alone , vertue and vice , properly taken , and as they import merit and demerit , are lodged : the indisposition and disorder of the fancy , and other matterial powers , belong to the body ; and are not vice , though they dispose and incline to it ; and , if care be not taken , will cause it . again , by these words [ in the soul ] i mean , in that power which we call will , or in the soul , as she is will. for , philosophy , ( which indeed is nothing but true deliberate or reflecting reason ) teaches , that contraries belong still to the same subject ; and therefore , devotion being an affection of the will , sloth must needs be so too . and besides , 't is evident that all intellectual vices are defects of the understanding-power , that is , error or ignorance ; as , on the contrary , all its perfections are knowledges of truths . but , there is no kind of shew , that sloth should formally consist in ignorance or error , or devotion in knowledge ; since they who have much knowledge , may withall be very slothful ; and those who have very little , may be very devout , very ready , and very constant in the performance of all christian duties to their power . § . 2. hence follows , in confirmation of the former doctrine , that , as long as the intention to pray persevers sincere , there can be no sin of sloth , nor ground of scruple of not having pray'd as one ought : for , so long the will is not faulty , and so there is no moral defect nor sin at all in a prayer no better performed ; but all the imperfection in it springs either from nature , or circumstances indisposing the fancy ; or perhaps , from want of skill or information in the understanding power , how to go about one's prayer ; which is so far a fault as there is negligence in the will to use due means to attain so requisit a knowledg . wherfore in case any one doubts , whether he have behav'd himself negligently , carelesly or distractedly in his prayer , he must consider well whether he intended that carelesness , or those distractions : for , if he did not , 't is evident it happen'd besides his intention ; and so was no moral fault . § . 3. but yet this word intention is equivoral , and may be mistaken . there are who think they do great matters , if , for example , they make , as they call it , an intention in the morning , of spending the following day in vertue and the service of god ; when perhaps they never think of god or vertue after . this is but deceipt : and 't would be no better , to use the formality of making an act , fancy'd to be an intention of praying , before prayer ; and then spend the time of prayer in a free and uncheckt entertainment of distractive suggestions . § . 4. to understand the business , we must remember that every action has a finall , as well as an efficient or material and formal cause ; and that a man can no more act without a why then a what. this end , when we know what we do , is foreseen , and the actor means or intends it : so that the intention is woven into the action , and a kind of part of it : as , if i go down , or up stairs , i intend to be at the bottom , or top ; nor can it happen otherwise , if the action be rational , and accompany'd with knowledg . and , if any action be done otherwise , ( as , when people walk , or do other things in their sleep or with a perfect inadvertence ) it is not counted a human action . in this sence , as no action can be without an intention , no more then without an end , so neither can the intention be without the action . for 't is , as i said before , a kind of part of it ; and we should laugh at him who would perswade us he had an actual intention of being at the bottom of the stairs , yet voluntarily stay'd at the top . but , as the understanding sees things to come , as well as past and present ; it may see what is like to follow from an action before the action it self , and from that sight resolve or reject it : and may resolve for the future , as well as present time , and so intend before she acts . and , in this sence , intention may be both before and without action , which , before it come to be executed , the intention may possibly change . intention is taken in this notion , by those who amuse themselves with making artificial intentions before hand . for plainly , they intend for the future ; and , when the time comes , do nothing often-times of what they intended , and remain deluded . now i understand intention in the former sence ; that is for such an intention as accompanies the action , and needs no formal endeavours on our part to make it : since nature will joyn it to the action , though we should endeavour never so much the contrary : for , it is altogether as idle to imagin he , who knows what he does , can have a not-intention to go down stairs , who actually goes down , as that he has one , ( i mean , for the present ) who stays above . wherfore , since this kind of intention cannot be sever'd from the action , 't is cleer that who thus intends to pray , truly prays , though never so many distractive thoughts interrupt and confound his action . neither are they , unless he voluntarily admit and mean to think of such things , properly actions of his , but rather passions or sufferings . for , as the eye cannot chuse but see what is represented to it , nor hinder it self from transmitting to the soul what it sees , nor the soul from perceiving what is transmitted : so neither can the soul hinder her self from receiving the impressions made by the inward stroaks of fluttering fancies , nor those impressions from having their effect , but is in both cases more passive than active ; and doth not so much do any thing , as hath somthing done upon her . sect . 3. remedies against sloth . § . 1. to return to the matter in hand , all that can be said of this dryness , and disgustfulness in prayer , caused by the not complying of the inferior part of the soul with the superior , is this , that 't is a disposition , and indeed temptation , to the sin of sloth . § . 2. by that tediousness , it first tires , then discourages , and after frights us ; till at last it gains so much upon us , as to make us yeild our selves over to a neglect , sometimes omission , of customary , decent , or ohligatory prayers : and the same may be said in some proportion , of our yeilding to those difficulties which oppose our exercising other devout acts. here then it is that a devout christian soul must faithfully fight gods battel ; and never consent , for want of gust , or for feeling disgust , to omit her devotitions . § . 3. one of the best weapons she has to defend her self is ( upon consideration of what has been , and , more , what will be said ) to settle a firm judgment , that this state of distraction is no ways faulty . this judgment would be made , not at the instant of prayer ( for then 't is to be put in practise and the prayer exercised by it , and so is needful to be had already , not then to be gotten ) ; but at some fit season before hand when the fancies are most calm ' and the soul can act with most cleernes and force . and , when 't is once made , let the soul be sure to act steadily according to it and pray on , how strongly soever disgust , or dryness , or whatever engin the devil chuses to imploy , may tempt her to the contrary . a little resolution will compass this , assisted with the reflexion how unreasonable it is to alter a course directed by our best and clearest reason , for the suggestions of disorderd fancies . but if once those temptations can deceive a soul into these erroneous conceits , first , that all her prayer is fruitless , and then harmful , as being in her apprehension a kind of perpetual fault , and such as she cannot mend ( for she finds by experience she can do no better with all endeavours she can use ) ; she is in danger to leave it quite off , and think it better not to pray at all , than to continue to do ill . and this i take to be one of the most dangerous temptions in the world : both because it comes mask't in the vizard of vertue , and so is apt to take with well-meaning souls , which are not aware of it : as also , because devotion being the best disposition of the soul to practise all christian duties , and particularly prayer , which includes in it self the exercise of faith , hope , and charity ; it follows , that a soul which thus abandons her self to sloth must needs languish away into a spiritual consumption , and piningly decay in those christian virtues , which give life to all the rest , and without which the outward practise of others are but false appearances , springing from material habits , and as it were the ghosts of true vertue . § . 4. another weapon , of great use in this kind of fight , is this consideration , that we may be certain we merit in the sight of god or serve and please him by continuing our prayer when we are seized with this dryness and dulness , and assaulted with distractions ; whereas we cannot be so certain of this when our prayer is accompany'd with satisfaction and delight . the content taken in sensible feeling is so inbred and , in a manner , essential to a soul , according to her inferior part , or as she is the form of the body ; and this natural propension to all manner of delights so heighten'd in us by original corruption , which still draws us from spirituality to sense ; that we are apt to adhere and cling to whatever is thus agreable : and this even in prayer it self . whence it comes to pass , that , because nature so subtly seeks its own satisfaction , 't is very hard , when this sensible pleasingness accompanies our prayer , to discern whether we are not serving our selves when we should be serving god : at least it often happens , in this case of sensible delight , that our easiness and promptness to apply our selves frequently to acts of prayer springs , in part , from our love of this pleasure ; which is a great alloy to the spirituality of devotion , and to some degree taints the purity of our intentions . whence , all spiritual masters use to take great care , that those souls who find sweetness in their prayer , be not attacht to it , lest they fall into spiritual gluttony , and depress the mind to sensible objects by those very means which should raise it above them . § . 5 now all this danger is securely avoyded when our prayers are disgustful : for , however they seem to us sapless and dry , yet we are sure the desire of pleasing our inferior part , or complying with our corrupt inclinations , has not any the least share in what we do ; but that the prayer and intention ( which , as was said , necessarily goes along with it in the superiour part which only is spiritual , ) remains altogether pure and untainted . let then the soul , which finds litle gust in prayer , continue in the posture and circumstance of praying , especially if the prayer be obligatory ; and in the material exercise of it , at least vocally , if she can do no more . two comforts will ensue hence ; one , that the merit of such prayer is secure ; every act of bearing up against this dryness , and the sloth to which it tempts , being manifestly an adhesion or clinging to god with the superior part of the soul. the other is , that the gain made by such continuance , though it seem small , comes in clear ; there being nothing to be defalkt from its purity by the mixture of any motive sprung from matter or body ; wheras generally in good actions , perform'd by the middle sort of christians , there goes so much out to the inferior part , that is , to fancy and appetite , that when the chaff comes to be winnowed from the pure corn , there remains not so many grains of spirit as some apprehend . 't is very well if they escape with the abatement of half . and , after all , the harvest of the former sort does but only seem small , for in truth 't is otherwise : since of necessity the habit of adhering to god , must be got by a frequent repetition of acts ; so that the soul , which faithfully continues to struggle against the difficulties of prayer , cannot fail at last to come to a facility of it ; so much the more to be valued and endeavour'd , by how much it is free from all suspicion of alloy from the inferior part ; being manifestly wrought out by the strength and predominancy of the superior . § . 6. there is yet another comfort in this constancy and resolution , which is , that the not deserting our devotions for want of sensible content , but going steadily on whatever we feel , is an evident testimony or argument to the soul that she is as she ought to be . for , since she cannot act this to please nature , to whose grain it lies so cross , it must of necessity proceed from a motive above nature , that is , a firm will and hearty desire to please god. the knowledg of which must needs increase hope ; and , if it be well laid to heart , will , in despite of the dryness , and the scruples apt to ensue upon it , produce that fruit of the holy ghost , which is called spiritual ioy , and such a solid peace of mind as the world cannot give . § . 7. a soul which needs more helps in this kind , may make use of some preparation to prayer ; such as may be most efficacious to fix her attention , and keep her fancy from wandring , to which purpose she may a litle reflect upon the importance of it ; and remember , that happiness or misery , and this for all eternity , depends upon the disposition which she carries with her out of this life ; and that disposition on prayer , which is the means to procure it : that so much time is allotted to every one to work out his salvation , as every one lives , and no more ; and that this time mispent can never be recalled : that the rest of our life is only to fit us to pray well ; and , if the time of prayer be fruitless , our whole life is fruitless and irrecoverably lost : that we cannot be disposed for heaven without time , and the time of prayer is that wherein alone it can be expected this disposition should be wrought ; wherefore , if this time be lost , at what other time can we hope to do that , which if it be not done , we are miserable , and yet cannot be done but at some time , &c. these and the like reflexions , such as we find most apt to work upon us , may contribute much to the well performance of prayer . § . 8. freedome of spirit is another great help in this case ; distractedness for the most part proceeding from worldly matters , which our too great concern in them is perpetually suggesting to our thoughts . he that can contrive himself into circumstances , which free him from having any thing to do with the world , more then to make use of the means it affords him to gain heaven , is in the happiest condition , and likely to find least disturbance in prayer . he that cannot free himself from business , let him free himself from all unnecessary concerns for it ; and settle this judgment firmly in his soul , that reason permits him not to be farther concern'd cern'd for worldly affairs , let their importance be what it will , than as they depend on him . that success is out of his power , and depends not on him but providence , to which he should contentedly resign it , and must whether he be content or no : that his part , and all the share he has in any action , is to use his endeavours according to the best of his skill . that when he has allotted the time which is necessary for this , and imploy'd it as well as he can , he has done all he has to do or can do in these matters ; and ought to be concern'd no farther ; but is now at liberty to employ the time allotted for prayer in the best manner . likewise , that there is no business which takes up so much time as not to leave sufficient for prayer , if negligence , more than business , do not hinder , and the like . but , above all , let him still remember that whatever other business he have or can have ( and i do not except any ; not love to parents , care of children , the strongest and most rational tyes to the nearest and most dearest relations ; nay the pursuit of things most necessary , even of livelyhood , of cloths and meat ) is of no importance in comparison of this : if this succeed not he is undone , and that eternally , however he thrive in others ; and if this succeed , no miscarriage in any or all the rest can hinder him from being eternally happy . he that lives gloriously , and with full satisfaction of all his desires , is wretched , if he go at last into hell ; and , after his short dream of happiness , wake into a horrid and never ending real misery : and he who lives despised and scorn'd , and dyes starved with cold or hunger , is happy if he go to heaven , and find his short and now ended suffrings swallowed up in infinite bliss . so that , in truth , to amuse our selves with what happens in this life , to the prejudice of what is to come hereafter , is a folly infinitly more senceless , then what we can fancy most ridiculous . § . 9. this freedom of spirit is a disposition so highly conducive to devotion , that it ought to be preserv'd even in the immediate means to it , i mean in our prayers and reading devout books ; in case they be not obligagory , or that , after a deliberate consideration , with the assistance and advice of our spiritual director , it appears not that we have already made choice of the best , and see that others are improper or less beneficial . for there are many good souls so strangely fixt by a habituated custome of saying such and such prayers , that they fall into scruples if upon occasion they hap to omit or change them ; and yet let them examin their own thoughts to the bottom , they can discover no reason or ground of such a scruple , but the aukwardness of breaking a longinur'd custom . and to such persons it seems very advisable in my judgment , that they omit them in very good occasions or with good advice change them ; that so , freeing themselves thus from the tyrannous slavery of custome and the biggottery of irrational fears , they may inure themselves still to follow right reason in what they do , and no other motives of which they can give no account ; which is indeed to assert and preserve the just liberty of spirit , due by the laws of nature and grace , where no contrary duty or obligation does restrain it . § . 10. there are divers reasons why we should not always use the same prayers , and run still in one track . one is , because a perpetual custom hinders our attention to the sense and due penetration of the words , in which chiefly consists the fruit , or spiritual advance by prayer . another is the irrational scruple ( as was said ) of leaving off what meer custom has addicted one to , which is a fault or imperfection , and so ought to be amended . a third , because it is not to be expected , in this state , that our spirit should be always in one humour or disposition ; and 't is best that every thing be wrought upon according as it is dispos'd to have the effect produc't in it . a fourth , and principal reason is , because our soul every day grows or should grow in spirituality , at least at every competent distance , season or stage of our lifes race , she must needs , by the very practise of a vertuous christian life , have gain'd a considerable advance , though perhaps she discern it not , especially while 't is growing ; and 't is as irrational to think the same thoughts are apt to fit her in all states , as to think that our bodies ought always to be fed with milk , because we eat nothing else when we were infants . i for my part know no one devotion suting all sorts , all states , all times and every pitch , but that which was made by the wisdom of the eternal father , who fully comprehended them all ; i mean the lords prayer . § . 11. but , the best help of all , is a good director . for as , in the body , the same diseases proceed somtimes from different causes , and require different ways of cure ; so it is in the mind too . it may happen that the same indisposition , which in some proceed from the impersection of nature , may be caused by the perfection of nature in others . a soul fitted for higher operations than these in which she is imploy'd , and straining at them by a natural propension , and yet not reaching them for want of instruction may fall into the same unsatisfactory condition , which happens to other souls from other causes . a good director is as necessary in such cases , as a good doctor where diseases spring from not usual and not easily perceived causes . however , our conduct is sure to be so much the wiser , as he has more wisdom than our selves . in this particular , there are but two things to be observed : to chuse one who is truly fit , and then to treat freely with him . they are both of great importance , but need not be farther dilated . sect . iv. of the two chief kinds of devotion . § . 1. because devotion is a steady bent of the will to spiritual operations , and there be two ways by which the will may come to this disposition , those two different methods make two sorts or kinds of devotion . for the will may be wrought to this temper , either by a habit got , as other habits are , meerly by a frequent repetition of her own acts ; or by the interposition of the understanding ; which , clearly seeing that such or such things are to be done , presses and prevails upon the will to be always ready to do them . these ways are both efficacious , but the later the more natural and less changeable . for , the will according to the designe of nature , is to be led by the understanding , and indeed , in some sence , cannot be led otherwise ; there being some co-operation of the understanding to that first act of the will , the repetition of which , afterwards , produces the habit. for , unless the action had first been thought fit to be done , it would not have been done at all . but , if the understanding contributed but litle , 't is more chance and luck than reason , that the action haps to be good : which is not connatural , our nature requiring a rational proceeding in all things . again , it is also less lasting : for , as use produces , disuse will lose it ; and , should the understanding ( as , not being first settled it self , it well may , ) come to cross the operations of the will by contrary judgments or even doubts , the will would waver , and act faintly first , and after perhaps not at all . but , a will produced by the understanding , cleerly seeing , and conceiting practically what is to be done ; and out of that sight moving , and indeed becoming the will to do it , cannot be changed till the understanding change . and , if the understanding be determin'd by truth , and that truth clearly seen ; the understanding cannot change , because truth can never turn into not-truth : i say clearly seen ; for passion dims or blinds , and so comes in sin. § . 2. we shall find that , in one way , the soul works upon the body ; in the other , the body works upon the soul. where the habit is produced by repeated acts , it is caused in the soul by the influence of the body ; whose spirits and organs , being fitted by constant use , and readily concurring to such actions , carry the soul along with them . in the other way , the action begins from the soul ; by whose predominance over the body those spirits and organs are fitted , and concur with readiness and ease to her directions , yet both arrive at the same end a fitting disposition both of soul and body . § . 3. notwithstanding , since effects must needs partake the nature of their causes , though true devotion be an effect of both ways , yet this effect cannot but have consequences and operations , as different as the causes are which produce it . the devotion caus'd by knowledg is proper for more refined souls , such as are able to penetrate into , and judg of the nature of things , and guide their actions by their judgments : the other , for tempers less rational , and who , not able to go alone , require to be led : the former can only be lost by a wilful neglect of cultivating those principles which caus'd it ; and which are not soon nor easily pluckt up , where once they have taken deep root : the other perishes , both sooner and more easily , by bare dis-use of the material actions by which it was produc'd : and , indeed , they who have only custom from whence they can derive their devotion , generally run great hazard of a total decay in virtue , upon any considerable neglect of their customary exercises . § . 4. yet in some respects , this material way is less subject to involuntary distraction in prayer , than the other ; because this way of prayer , being , in a manner , confused , and an elevation of the mind to god in common , as it were , without distinct application of the soul to particular motives , which should advance her to new degrees of fervency ; it costs her , by consequence , little labour , and obliges her not , out of weariness , to divert to new objects . again , this kind of prayer , having little or no height of spirituality , but being sutable to fancy , finds in the brain proper species , agreeable to the thoughts he has who prays ; whereas the other , straining after objects purely spiritual , of which we have no proper species , has by consequence less ground in nature to fix the attention . § . 5. in some respects too , the spiritual way has the advantage in this point of distraction . for , the distinct considerations to which the soul applyes her self are apt , from their being distinct , to fix the attention ; because they afford her a particular entertainment to which she may attend . as for weariness , when she finds that prevail and render her unfit to continue her prayer longer , she leavs it off for the present , to resume it when she is better dispos'd : and , when some use has provided her of spirits fit for her purpose , she will seldom have cause to break off for weariness , but may pray with ease as long as is necessary or useful . § . 6. hitherto we have discourst of these two kinds of devotion as they are in their own nature . if we upon look them as they are in the subject , we shall find those of the material way generally great valuers of external acts : they place all spiritual goodness in frequenting them ; think them saints who are addicted to long prayers , and assiduously repairing to churches , and sacraments ; proceeding too often to censure those as little less than voyd of all goodness , whom they observe not to be still as their beads or the like . and this proceeds not from defect in devotion , ( on the contrary , it seldom happens but where it is strong and much valu'd ) , but from the weakness of the person who has it ; and who , being neither us'd ( nor able ) to judge of the nature of things , comprehends not how he can be devout , who does not do those actions continually , which by experience he finds useful and necessary to devotion in himself . those of the other way , place all their treasure in interiour dispositions ; and , for outward actions , chuse them by judgment ; and practice so many and such as they find useful to the inward affections . they think persons more or less saints , as their souls possess more or less of those true spiritual riches : and hence value and endeavour so to improve their minds in the knowledg of spiritual things , as being the connatural means to produce good affections ; which the others fancy not , but rather condemn as a hinderance to devotion , because they perceive no efficacy nor fruit of it in themselves . § . 7. the former , placing much of their devotion in performance of the external act , as going often to confession , communion , &c. are not generally altogether so solicitous of due preparation , or at least aim not by their preparation to work their souls into a disposition fit to advance in true vertue and perfection of the interior by a connatural efficacy of the action upon such a disposition ; but , following faith unexplicated by true theology , expect the fruit from a supernatural operation of grace , beyond their comprehension fixt to , and accompanying the action . the later , apprehending the benefit to be expected from those actions depends , after a connatural way , upon the disposition with which they are done , are as much solicitous about the disposition as the action ; and labour more to perform them well than often , ( unless their spiritual director judg them fit for both ) : but always with a preparation , suitable to the reverence due to institutes so sacred and divine . those , being altogether affected to many , and those the most customary prayers , often slubber them over ; sometimes with so litle application of the mind ; that there is not so much as a becoming reverence in the posture of the body . they litle heed the sence as they go along , and consider not how or how far it affects their souls ; and , wanting that which is the proper rule to direct their choice , if chance dispose not otherwise , generally make use of such as they see us'd by others : apprehending some great matter in the very words ; and , for that reason , chusing somtimes latin prayers , though they understand not one word of the language . and yet , by the proportion this way has to their pitch of soul , this conceit of some great thing in common , concurrs so well with their right-set intentions , that they pray very well , & better than where they understand more and conceipt less . the other sort , being knowingly devout , or spirituall , ( who , as st. paul says , omnia dijudicant , discern or distinguish all things ) and , holding themselves at liberty , where god or his church has layd no command , take for their rule the good of their souls , and believe this good to consist in a right disposition . they therfore chuse such prayers and books , as they find by experience most useful to this purpose , and contain such motives as are most efficacious to raise their souls to heaven . they are no ways affected to what they do not understand ; and comprehend not how ignorance , one of the chief curses of original sin , should ever be the mother of devotion . they are more for the few and well , than the many and often at a venture . they are always careful to accompany their prayers with a grave and reverent gesture , and an attention piercing into ( as far as they are able ) and distinctly penetrating the force of the words ; which they expect should contain such an affective sence , as is apt to wing their souls for heaven . § . 8. the former too are more addicted to corporal , the later to spiritual works of mercy : and , as those fancy no great matter in the advancing of truth , supposing we have once faith ; so these see no advantage to the world , in relieving any necessity incident to the body , comparable to that of bettering mens souls , which they see will follow from the advancing of truth : solid goodness being the genuin off-spring of solid knowledg . § . 9. lastly , the difference of these two spirits is great in relation to comportment and human conversation . they whose study it is to guide themselvs by right reason , the true nature which god has given us , apply it to all their actions ; whence their carriage is even , their friendship steady , their judgment stay'd and just , their thoughts charitable : they hearken to proposals with calmness and indifference , and believe , without good grounds , slowly : the others are more apt to be humorous ; stifly addicted to any opinion taken up of course ; inconstant in their purposes and friendships ; partial in their verdicts ; credulous even of toyes , and of which no solid ground appears , if they suit their fancy ; unwilling to hear any reason , son , which crosses the conceit they have once espous'd ; and , for want of duly weighing the nature and reason of things , rash concluders ; censorious of every thing that runs not just in the track of their thoughts ; and fierce reprehenders of what they think amiss . and yet these imperfections , when they happen , hinder not a good meaning , and right-set intention . all this while they may heartily wish and love what 's agreeable to gods will , and hate whatever is contrary ; only , by the shortness of their reason , or untoward circumstances , they are preoccupated with a wrong conceit of their own way , and see not what is agreeable and what contrary to the will of god ; and so afford those of the other sort a fair occasion of exercising a double charity , in bearing with their imperfections , and , by sweet ways , instructing their ignorance . § . 10. but , we must not think that these two sorts of devout people are found in the world , fixt in an indivisible point , as they seem here described . i fear there are not very many perfectly of the one kind , and hope there are not very many just of the other . i only intended to describe the standards of these two spirits : which are participated with a thousand unequal degrees , now of the one , now of the other sort , and interwoven with a variety almost infinit , according as natural genius , instruction , and other circumstances have allotted their proportions . § . 11. let be it our task oemulari charismata meliora , with a true christian ambition , to aim at what 's best and highest ; but yet remember too , that what 's best in it self is not always best for every particular : and resolve , upon better advise than our own , to pursue the unum necessarium , that way which is most expedient for our souls . the truth is , these methods , as different as they are , may both be needful almost for every one . few or no understandings are so sublime , as not to admit , and even need , the assistance of frequenting outward acts , which beget habits : and few so low , as may not be improv'd to contribute , and that considerably , to the benefit of the material way , if good instruction be not wanting . wherefore , neither should the intelligent devote neglect the constant use of outward acts of devotion ; nor the material one , to improve his outward exercises , by joyning as much understanding to them as he can . sect . v. of the means to attain devotion . the means of attaining both sorts of devotion are already toucht in common ; but the subject deserves to be treated more particularly . in the material way , because the effect is wrought in the soul by impressions first made on the body , that which imports is , that these impressions be as strong as may be , and as many ; for , a weak cause often apply'd , will produce the effect of a strong one . such exercises therefore are to be preferr'd , as strike the inward sense and fancy most strongly : but , what ever they are , they will become efficacious , if they be often enough repeated . those therefore for whom this way is proper should be exhorted to be assiduous in the outward exercises of devotion , whatever they be ; yet with this caution , that the frequency prejudice not their efficacy : for , if they become so customary as to be done meerly out of custome , they will loose much of their force . particular care is to be taken in this point , about those exercises which require an extraordinary reverence , and , by the design of the divine institutor , carry with them an awe and respect ; as the sacraments , &c. for if , according to the maxim , consueta vilescunt , customary things grow vile , our too frequent use of them , bring us to a careless indifference in performing them , and take off our conceit of them ; they will become little beneficial , and perhaps harmful . § . 2. but , these inconveniences avoyded , these devotes are to be advised to pray as often and as long as they can , and such prayers as they please ; to frequent the sacraments , the oftner the better , so it be with serious preparations , and such as may preserve the reverence due to them ; to be present at all solemnities of the church , and there where things are performed with most majesty and becomingness ; if any extraordinary occasion of devotion happen , as in jubilees and the like , by all means to lay hold of it ; often to read good books , of which the affective are more for their purpose than the instructive ; and , in a word , to omit nothing proper to strengthen and increase the habit of devotion . in general , the conceit they frame in common and confusedly , of the benefit of these things , should be kept up at the height , and increas'd if it may be : and , for particulars , because they penetrate not into the nature of things , nor consider which way they work , it matters not much what they be , so they be good , and apt to move them . for this reason , and because they are through their weakness easily scandaliz'd ; peo , ple should in charity be wary of maintaining and even discovering contrary sentiments before them : for , these ways , whatever they be in themselves , the best or no , are best for them , and will make them saints , if they pursue them sincerely and faithfully : and we must beware , nè pereat in scientiâ tuâ infirmus frater , lest a weak brother perish by thy knowledg . § . 3. the way of knowledg must needs be pursu'd by such means as improve knowledg ; and he advances in it best , who most deeply penetrates into christian duties , and most clearly sees their agreeableness to right reason . i do not mean with such a sight as is meerly speculative ; nor such a sight as can pierce into the mysteries themselves , and look upon them with that kind of evidence which we have of other truths , whose terms we see connected : for this would take away faith , and is impossible here ; and only to be hoped in the country of blissful light , where we shall see face to face . but i mean such a sight as presupposes faith , and renders it lively or operative ; which if once we can attain , it is impossible not to be devout : for , knowledg of any good , when 't is express and lively , becomes a principle of acting for it , or to obtain it ; that is , will : as by reflexion we may easily discover in the whole course of our lives , and experience of our daily actions . § . 4. now , this knowledge is renderd express , and faith by consequence lively , two manner of ways : by supernatural , and by natural means . supernatural means , are either apt to affect all mankind ; or some few chosen by god's providence , and design'd and fitted for great ends . of the first sort are miracles in general : for the common course of nature is practically evident to all ; and so , what ever evidently crosses it , must needs be conceiv'd to spring from the author of nature , who can control it as he pleases . wherefore , as , on the one side , this evidence makes it stick firmly in the soul , that god has a hand in it ; so , on the other side , the astonishment , by reason of the unusualness of the effect , makes it sink deep ; and both together render faith , as to the point it testifies , exceeding lively and prompt to action . of the other sort are the rushing wind , the fiery tongues , and other concomitant causes , which produc't that prodigious liveliness of faith and sublime height of ardent devotion in the first planters of the church : by which they were renderd so strongly and readily dispos'd for those duties which christ had order'd them , that they cheerfully embrac'd all inconveniencies , torments , nay death it self , to perform them . these causes were not apt to affect all mankind , as they did those few , particularly fitted by long conversation with christ himself , and expectation of the effects of the promise he made them at his departure ; which was still working in their minds , and raising them to look for some strange supernatural effect of it . these are the two manners of external and more ordinary supernatural means : for , of the inward workings of god's spirit , which blows where it lists ; and whose operation , and the circumstances of it , depend upon a series of causes unknowable by us , 't is not my intention to speak in this discourse . § . 5. natural and ordinary means , to make this knowledge express , and faith lively , are also two-fold , viz. penetrating well , either the grounds on which faith is built , that is , the certainty of the authority which recommends it ; or else , the agreeableness of the things to be believed and of the actions to be practis'd , to the maxims of true reason . it is the proper business of controversy to teach the one , and scholastick divinity the other ; and 't is by reading , and attentively considering the discourses made by masters in both kinds , that we may attain the knowledge we desire in these matmatters . only let us provide the author , we chuse , be truly solid ( for every one who writes is not so ) ; and that the point we chuse be to our purpose . it is neither necessary always , nor convenient , that every one who is capable of knowledge , should read all the controversies that concern each point of faith ; even though they be good and solid : much less amuse himself with solving all objections rais'd , and raisable without end , by adversaries . it will be sufficient to peruse and understand one or two good books , which solidly treat , and firmly establish the grounds of faith ; or , if leasure and opportunity serve , to hear some oral discourses of that subject : in fine , by any way we can , to weigh attentively the nature of the authority on which faith is built , and what perfect certainty the same , and less authority begets in us on other occasions . this done with that care and concern which the thing requires , it will naturally breed in a soul , these and the like reflexions . § . 6. i believe , and that with a most firm assurance , that there was a king henry 8th . a william the conqueror , a julius caesar ; and many actions perform'd by them , as altering religion in england , conquering this nation , gaining many victories , and the like . the same i believe of less men , and less universally-known actions ; provided they were sufficiently notorious to great multitudes , and by these multitudes openly and seriously attested , and without any imaginable ground of suspicion of fear or hope , or any interest which might move them to ly in the case . i find this writ in my heart in such characters , that i can as well doubt whither i am , as whither such things were . i find all mankind judge the same ; and i can no more think it possible , that humor or interest should beget this perswaon in them , than in my self ; which i am sure it does not . 't is evident then , that right nature , or true reason , obliges both them and me to assent that such things are true ; and therefore that such an authority , attesting such matters of fact , cannot deceive us . wherefore , by the same and far better reason , i am to believe this vast authority of the church attesting to me , that such and such doctrins were taught by christ and his apostles . § . 7. farther , considering the circumstances in which this universal perswasion of mankind that this doctrine is divine was introduc't , i find the effect absolutely impossible to nature . the men , who first began to work it , were inconsiderable in all respects of which the world takes notice : of mean birth , of mean callings , fisher-men , of no power , no extraordinary natural endowments ; and , where there was a primitive christian , as there were many , famous for parts or quality , he must first be wrought upon by men inferior to himself in all such kind of respects . this was at a time when the whole world was possest with idolatry , that is , utter enemies to christianity , excepting one poor corner of it , judea , where the change began ; and where those who remained unchanged were greater enemies to the business than the heathens themselves . the temper of the world at this time , was so far from simple or foolish , that wit was rather at the highest pitch ; all the learning of athens and greece being transfer'd to the romans , and there improv'd and heighten'd . yet this world , by these men , in such circumstances , was prevail'd with , to cast off all their long-settled perswasions in religion : and ; instead of them , to entertain , and that with a most unshakable firmness , the belief of mysteries inconceivable ; such at which nature could not chuse but boggle extreamly , and not admit without absolute conviction . for , no interest could move them ; all preferments of honour , or trust , or profit , were in the hands of those who opposed this new doctrine : and to embrace it , was to forfeit whatever they possest or hoped in this kind ; nay , to change it for poverty , and contempt , and torments , and death . force there neither was , nor could be : for , all power was in those who were against christianity ; and was employ'd and strain'd to suppress it . in learning and wit , and eloquence , and all natural parts , they had the advantage ; and the things proposed to their belief , a trinity , a god made man , and living in obscurity , and dying in torments and infamy , a virgin-mother , &c. were inconceivable , and to nature unsolvable riddles . § . 8. he that shall consider these things , and the rest of what may occur , as they deserve , will be convinc'd that the effect , viz. a perswasion of such multitudes of men , so qualify'd , to believe such strange things , so strongly that no hopes or fears could hinder them from standing firmly to them , even to death , could not be compast by natural causes ; and thence conclude with absolute certainty , the doctrine could be no other than divine , dictated by god the author of nature , and , by his power over it , introduc't and settled in the world. § . 9. again , amongst other supernatural means miracles being one , which the christian party unanimously pretend to have been done by christ and his apostles : 't is impossible had they been false they should not have been discover'd , and the pretenders and actors manifestly shown to be a company of cheats , unless there wanted wit , or power , or will in the opposit party to examin and detect them ; for , that which we know how to do , and can , aud will do , manifestly is done . wit to detect them there was in abundance , the world being then both acute , and withall sceptical ; a quality , too , which hindered them from believing rashly . will there wanted not : the honor and interest of all overseers of religion , or priests , both jews and gentiles , engaging them against it ; and the civill policy being highly concern'd to look to innovations , and doctrins contrary to the religion in vogue , and establisht among them . besides , 't is plain they had a will to do what they did , and they did make all the opposition they could . neither was there any want of power ; which , till constantin's time , three hundred years after christ , was all , ( whether secular or religious , ) in the hands of the enemies of christianity ; and often fruitlesly imploy'd to the uttermost , both by policy and persecution , to root it out . there was no possibility of over-bearing them by noise ( for that is one kind of power ) and silencing those who cry'd down the miracles , by the louder clamours of greater multitudes who cry'd them up . for , though christianity had made a considerable progress in the world during the times of persecution , yet , in comparison of heathens , christians were but few , and very unable to contend with them in noise . it remains then , that the pretended miracles were true miracles , and too evidently such for any wit or power of man to show them otherwise : and that those and the other means , used in the conversion of the world , were truly above nature ; since they overcame all human and natural means conspiring and bent to oppose them . and , had they not been such , the perswasion , nay steadfast belief , of such incomprehensible mysteries , and standing fast against such a violent torrent , nay turning the stream so strangely , and prevailing on such vast portions of the world to embrace christianity , would be an effect without a cause , or ( which is all one ) without a proportionable cause , or a cause able to produce it . wherefore , as certain as it is , that no effect can be produc't without a cause , and that a proportionable cause , or a cause able to produce it , ( and that is so certain , that to deny it , is to affirm manifest contradiction , viz. that a thing can do what it cannot do ; ) so sure it is , that this first-taught doctrin was both truly divine , and rightly deriv'd from the primitive times to us . therefore i am as sure as i live my faith is true , and the doctrin i believe , reveal'd to mankind by god himself . § . 10. hence a rationally-pious soul will discourse on this or the like manner : when i certainly know any thing that really and highly concerns me , for example , that such a precipice , if i leap into it , will certainly kill me , such an action will certainly ruin my estate , such another will secure it , and settle me in plenty , & content , and security ; 't is plain madness not to act according to this knowledg , and beware of that precipice , and avoyd one action , and do the other : but it is infinitly greater madness not to avoyd such things as my faith , with much greater certainty , assures me will bring upon me infinitly greater mischiefs ; and not lay hold of such things as it likewise assures me will put me into possession of infinitly greater goods , no less than true , and perfect , and never ending happiness : i will therfore endeavour by the best , and all means i possibly can , to avoyd sin , correct my passions and inordinate love of this world , strengthen and advance my reason , elevate my mind to god , and strain with the utmost force of my soul after this state of bliss , which is alone desirable , alone considerable , &c. and this with a steady and devout pursuit ; keeping ever awake in my mind , when it grows drowsy , the absolute certainty of what my faith , propos'd and attested to me by the church , delivers to me . thus we see how faith is the argument of things not yet seen , to wit , by the clearness of its principles or grounds ; likewise , how 't is the substance of things to be hoped , by the firmness of its own foundations ; lastly , how it is the ground-work of all devotion , because the consideration of its truth , render'd express to our thoughts , makes faith it self very lively and operative , that is , our judgments concerning the truth of it , very practical and ready for christian action ; in which , that disposition of the soul , which we call devotion , formally consists . to proceed thus far , and settle their judgments in these truths with the steadiest firmness and clearest sight they can , is advisable for those souls , whose pitch of reason makes them inquisitive into the grounds of things , and capable to comprehend them ; for such persons will receive much comfort and profit by such kind of satisfactions . it imports not which way they take to this end ; whether they work it out by their own meditations , or use the assistance of books , or publick or private and familiar discourses : so the business be done , it matters not how . § . 11. if any particular difficulty which strikes at the very ground of their beleef comes cross their thoughts , and hazards in the least to shock their judgment , it may be worth their pains somtimes to see through that too : but , to amuse themselves with every objection , and not to be quiet till they themselves can answer every thing which is or may be oppos'd , i take to be a very unprofitable , and very unsatisfiable curiosity . the difficulty may somtimes be such as cannot be solved , without a deep in-sight into many sciences , such as they neither have , nor can hope to have for want of leasure or parts . again , objections are endless , and should we not be satisfi'd of a truth , till all that can be said against it were answer'd , we should never be satisfy'd of any truth at all , but onely of the very first principles . should all the objections , yet ever thought of from the beginning of the world , be answer'd to day ; as many more might be invented to morrow . for wit and fancy have no bounds ; and 't is from the fertility of their inventions that objecting proceeds . and , after all , 't is not the proper business of devotes ; it belongs to controvertists to answer objections : the only thing which imports devout people of this pitch , is to understand well , that the grounds on which they proceed in the conduct of their lives , are firm and solid : and such as they ought securely , and without fear of deceit , rely on . which done , they must be true to themselves , and act with a vigour proportionable to that degree of cleerness with which their speculativeness discerns them to be true , joyn'd with such a concern as faith tells us the matter deserves . nor need they distrust gods providence in this , which has furnisht his church with means suitable to every capacity . § . 12. again , when upon certain grounds they have given admittance to a truth , they should stand to it , and trouble themselves no more : for nothing in the world is or can be more certain than that if this be true , what ever is or can be said against it is not true , whether i be able to make so much out or no. and upon this they may securely rest . in truth this wavering inconstancy , this quivering irresolution , which keeps us from owning heartily what we do see , for fear of what we do not see , is a blamable weakness ; loses the time , in which we should work out our salvation , upon doubts and scruples , and puts us into the condition , which st. paul reprehends in the women of his time , semper discentes , & nunquam ad scientiam veritatis pervenientes . always learning , & never coming to the knowledge of truth . § . 13. since then , a knowing devout soul seeks only , or only should seek , so much knowledg , as is necessary to the perfection of devotion ; let her if she be able , faithfully , and severely pursue her inquiry , till she arrive at such a certainty of those truths which concern her ; i mean such as will give solid ground for virtuous christian life : and , for the rest , remain satisfy'd with this , that there must of necessity be some deceit in whatever is said against truth . let her a god's name first discover that to be truth which she embraces , as truth ; to which 't is sufficient to judge upon good grounds , the church is infallible . but after this , it is lost time if she spend any in the discovery of the deceit . it is enough she knows it is deceit , and needs not know what kind of one it is . in our particular case , she may reflect , that the testimony of the church or tradition , being the ground on which we build the certainty of faith , as 't is christian ( which onely in a manner amongst us is called in question ) they who deny the force of tradition , must by consequence deny the certainty of any matter of fact done before our days : and , because nature assures us , that this is irrational , it assures us likewise , that who object on this manner go against nature , and so all they can say , is no other than witty talk , handsom flourishes , and plausible quibbling , without real force or solid ground . and , indeed , they plainly discover themselves irrational , and led by passion , who obstinately oppose tradition ; because they maintain an evident contradiction . for , on the one side they affirm that faith is truly certain ; and on the other , deny faith has any grounds truly certain : and this ( since nothing can be said certain , but in vertue of the proofs of grounds by which the certainty is made out ) is to say , that faith is and is not truly certain . to this they are forc't by the heat of opposition ; for they will not grant tradition has the vertue to make a thing truly certain , because they are aware it is against them : and , by denying it , they leave no truly certain grounds for faith at all . for , as all proof of matters of fact past long ago must at last depend on testimony , or tradition ; if tradition it self be not secure , nothing can be so which depends on it . and so there is no remedy , but they must speak out at last , and say plainly , as they do , that all grounds of faith , and consequently faith it self , may possibly be false . § . 14. i would not be mistaken here to advise any they should not beleeve till they have this evidence of the grounds of faith ; but i presuppose them already faithful and intend only to comfort their faith by looking into it's grounds : every one that is convinc't , whether upon solid or sleightest grounds , god has said a thing , is bound to beleeve it , else he sins mortally in disbelieving god who is essential truth . much less do i absolutely require this of them ; but , upon supposition that their own speculative and acute genius makes themselves require it , i exhort them to it as to that which is to such souls a means to increase their devotion , and can no way shock them if they be not passionate and precipitate . least of all do i tell them that in looking into their grounds they ought to go to work like doubters or seekers ; but , quite contrary , supposing them firm in faith by their relying on the sure rock of the church , and strengthen'd in that reliance by the practical evidence that the virtues she exhorts us to are agreeable to right practical reason or conscience , and that the means she proposes and enjoyns to attain them are effectuall towards that end , i bid them rest secure , that if god , together with an earnest desire to advance in devotion , have also given them a piercing eye to discern truth ( as he has to many many thousands in the vast extent of the church ) god's goodness has provided such grounds proportion'd , and penetrable by every capacity , and theirs amongst the rest , as will , if look't into , render their faith more lively , and their devotion more fervent and solid . but , who is of this pitch , and so to make use of this method , lest the over-weening of their own private and perhaps partial fancies should make them strain beyond their force , is left to the judgment of spiritual directers , whom we are to suppose fitted by education , as well as design'd by office to be the proper discerners of spirits , and knowing when to administer st. paul's milk and solid food according to the capacity of the souls they are to nourish us in devotion . for those perfecti were already faithful : the reason then of his discoursing wisely with them , was ( their pitch bearing it ) to make their faith lively , and their vertue more solid ; and to enable them also to convert others to faith , and advance them in vertue or devotion . § . 15. the bottom-ground of all devotion being thus layd in the establishment of faith , many other comfortable lights will break out , and cherish and strengthen the liveliness of it in such persons as we have spoken of , and to a great degree in others also . such are the considerations , what wise orders for a world the ten commandements are ; what universal mischiefs would succeed if any of them were omitted ; and how the well-being of mankind , both as to this life and the next , is pithily compriz'd in these few heads : which as it argues an infinitly-wise contriver , comprehending and providing for the necessities of human nature , so it likewise becomes an infinit goodness , commanding his poor and indigent creatures nothing but what is their own true good , and tends to bring them to compleat happiness . § . 16. next , the consideration how conformable the more elevaed points of faith are to right reason , exceedingly comforts an understanding captivating it self to the obedience of faith. for , as on the one side , nothing is more rational , than that those highest truths , which elevate us to heaven , should be placed above the pitch and endeavours of nature , and so not to be knowable by principles purely natural : so likewise truths , by being truths , and proceeding all from the author of truth , must needs be ally'd one to another , and bear some resemblance and proportion together ; those above nature and reason , to those discoverable this way ; although they cannot be proved by them , but depend on gods authority revealing and the churches proposing them . these things are found in the books of divines ; of which such would be chosen as serve best to perform the duty of divines , and shew the conformity of religion to reason most clearly . for , those which , with great shew of wit and learning , only dispute matters plausibly on both sides , are not proper for this purpose . who understands not latin , or , though he do , is perhaps to seek in those terms in which schoolmen usually express themselves , should make use of some good divine ; who may select such points as are most proper for the person with whom he deals , and deliver them in terms which may be intelligible to him . § . 17. besides these books & discourses , which increase dovotion in intelligent souls by enlightning their understanding , there are others which work immediately on the will , of them as well as of others , by the way of affections without the help of reason . and , though these are perhaps more proper for the other way of devotion , yet no assistance should be neglected ; and they are very compatible with this , and no less , if not more , efficacious . for , being made up of expressions coming from a mind full of , and overflowing with devout thoughts , they are apt to transsuse , as it were affections into the soul of the reader : and , if that reader be beforehand satisfi'd in the principles which ground those affections , he is excellently disposed to receive them . those principles then being habitually possest by the readers , they will experience their wills inflam'd by the ardent love , which those expressions breath ; in the same manner as lively expressions of any passion beget the same passion in another , especially if possest with the same concern which was to both the ground of those passions . hence they find such books full of spirit , and as it were of sap , connaturally nourishing and dilating their souls ; which others , not throughly satisfi'd of those principles , coucht underneath as their foundation , find sapless and disrelishing : though yet , sometimes it happens otherwise , and that without any fault or defect . § . 18. but generally such expressions are like meat already chaw'd , and needing nothing to become presently nutritive , but a heart disposed by affections of the same kind to receive it ; as new drops of water , without more ado cling together , and increase the bulk . of these , some are us'd for prayer directly , others for entertainment of the mind with devout reading ; but both work by the way of affective impressions . the best without all comparison are the psalms of david : which some find relish more , when they are taken asunder , and then peec't of verses taken one here , another there , as seems most proper ; and those obscure parts which darken the sence left out . divers devout persons have laboured in this kind ; and who would labour for himself perhaps would find it no unuseful employment . besides these , i would commend st. austins confessions , some piece of st. bernard , and s. bonaventure : the imitation of christ ; the love of god by st. francis sales ; st. teresa's works and ejaculatory prayers , the sermons of of st. thomas de villa nova , &c. but , the best books of devotion are those of prayer ; and prayer being an elevation of the mind to god ; and the mind consisting of understanding and will ; those prayers are the best which work on both , and at once instruct and enlighten the understanding and inflame the will. i would therefore advise to chuse such as contain solid christian doctrin , and express it both rationally and affectively . of this kind of prayers the number is not great ; few being fitly qualifi'd to compose them . for , there is requisit in the author , both skill in true divinity , to make the conformity of christian doctrin to reason appear , and ardent devotion ; he being very unlikely to warm another who is cold himself ; and besides a great mastery in language , to chuse expressions clear and affective , and both easy . i recommend for this purpose , the meditations of st. augustin ; and the devotions of our learned , pious and judicious county-man , mr. john austen in the way of offices . § . 19. the lives of saints also are of great efficacy to stir up devotion , by way of imitation and example . but they would be well writ , that is , with more care to relate their heroick vertues , which made them saints and estimable and imitable by us , then to huddle multitude of miraculous , and , if but flightly attested , incredible actions ; which neither were the causes of their sanctity , nor are imitable . they affect the vulgar indeed with admiration and esteem ; but work not so much upon the wiser sort , who only seek their own improvement , and how they may come to vertue themselves ; of which these things were no cause , though they may be signs . yet , when they are duly attested , and accompany'd with the saints vertuous life , they become a kind of testimony to the church , of god's particular favour to those who give themselves up to his service ; and an encouragement for others to serve so good a master , who thus honours those that honours him . but , as i said , they ought to be well attested , lest the credulity of the vulgar , embracing so many uncertain stories for assured truths , and the easiness of some pastors in permitting them without distinction to be printed , do not as much or more harm to those without the church , as good to those within her . the best way is to chuse such lives as were written by authors , who were also saints themselves ; and withal learned and prudent , and so less apt to be imposed upon by false relations , or byast by interest or affection . such as is the life of st. francis , by st. bonaventure ; of st. hilarion and st. paul the hermite , by st. hierom ; of st. anthony the great by st. athanasius , and the like . chap. ii. of the chief act of devotion , prayer . sect . i. of the nature of prayer , and its excellency , as it includes in it self the exercise of all virtues . the first or principal act of devotion being prayer , it seems proper , that , in a treatise of devotion , i should say something more particularly of it's nature , and excellencies than i have done hitherto ; and thence enkindle in the hearts of my readers a great desire to frequent it . all which i cannot do without hinting at the same time the best manner how to perform it : though it ought not to be expected , in so short a discourse as i intend , i should much enlarge my self , or descend to every particular manner of it . § . 2. prayer then , as was said , is defin'd an elevation or raising of the mind to god : which being a kind of action ; and every action , ( as philosophy tells us , ) having two terms or ends , the one that from which the action goes ; the other that to which it tends ; ( as for example , the action of heating , goes from coldness , and tends to heat ) it follows that the benefit of prayer must be rated from both these . it raises us to heaven , and therefore it lifts us from earth , its opposit or antartick : that is , it sets us above that from whence our misery springs , and approaches us to that where all our happiness is treasur'd up . § . 3. some ancient heathens , such as diogenes , seem'd to have attain'd the former , without the help of prayer ; and to be great contemners of the world. but , alas , they did but seem so , for all their mock-holy-day pretences : for , had they been indeed and truly rais'd above earth , they must of force have been rais'd towards heaven ; that is , they must have been addicted to address themselves by prayer to the true god ; of which kind of devotion their earth-clogg'd minds were utterly ignorant : they were not then rais'd above their affections to earth , but their whole pursuit was still the world , though under a different consideration : they were above it , as it was able to give them riches and honorable titles ; but still deeply plung'd in it , as it gave them esteem . nay , far more deeply , even for this regard , that for this esteem's sake , they contemn'd the other : for they thought it more honorable to seem to contemn riches and dignities , then to seek them ; and therefore aym'd at a greater worldly honour by refusing that which in their apprehensions was a less . so that , the progress of their vain and proud souls was not an advance from earthliness to heavenliness ; but a foolish leaving earthly riches and dignities , to acquire an aiery and perhaps a more empty earthly esteem and admiration . nay , they contemn'd the other comparatively onely , that is , would have lov'd it , and perhaps heartily too , but that they doted more upon this : as the forenam'd cynick trampled on plato's pride ( as he call'd his gay cloths ) with a greater pride perhaps than plato wore them . of which kind of contemners of the world , we have too many examples in england , amongst our deepest fanaticks : with this difference , that their pride is more spiritual , that is , worse ; nay being a corruption of right christianity , the worst of all that can be . § . 4. prayer then being the best means to elevate the mind from earth to heaven , or rather this very elevation it self ; and the best or readiest way to effect this , or raise our selves upwards , being flying ; it follows , that if we pursue the metaphor , we must say the soul has wings , by which she is enabl'd to take this flight , that is , her thoughts and affections : which how swift they are , and how far they reach at one view and effort of the soul , a litle reflexion will teach us . moreover , she must move and stir these wings , that is , meditate and consider ; whence we experience , that those who are given to run over their private prayers without considering what they say , are sluggishly indeed moving towards heaven ; for they cannot but think of it at times sleightly , and still intend well ; but they seldom advance by it to any high pitch . they climb a little upward , by the help of characters and sounds ; and the lame activity of fancy lifts them into the air ; where they see after a duskish manner far distant glances of heaven ; but scarce one constant ray of true light dawns , to allure and affect them strongly . lastly , there must be a calm and clear medium to fly thorow , ( such as is our air in material flights ) not disturb'd with ruffling passions , or clogg'd with clouds of sorrow and worldly cares . if such whirl-winds and tempests turmoil this medium , it will hazard to take the soul off the wing , and throw her head-long to the earth . wherefore , if we intend a progress towards heaven by prayer , we must first prepare a cheerful and unpassionate disposition of the mind ; ubi pax , ibi spiritus sanctus , where there is peace , the gift of the holy-ghost , the divine giver himself is not far absent . at least there must be a steadiness in the soul 's superior part , or a full intention to get rid of all these passions . for , this laid first , prayer it self will do the rest , as shall be seen hereafter . § . 5. another excellency of prayer , and consequently an encouragement to pursue it , is that it includes in it self at once all virtues ; not after a sluggish manner , as they ly dormant as it were habitually in the soul , but as they are consider'd in their most actuall and best state : which is as much as to say , that prayer is the actual exercise of all virtues at once : for , it is known that those virtues we call morall , are not at all meritorious , and consequently not at all virtues , but as they partake of that queen of virtues , charity . whosoever therfore has charity , ( and consequently the two other theologicall virtues , faith and hope ) has all the rest ; whence it is said in the scripture , that , love is the fullfilling of the law. § . 6. but , that we may come to particulars . while we pray , we make use of the virtue of faith in-many regards ; for we at once exercise our belief , that god is the soveraign giver of all good , and lord of all things ; that he is infinitly wise to see the bottom of our hearts laid open then before him ; infinitly powerfull to accomplish all we can possibly wish ; infinitly good , to admit us into his presence ; nay , to exhort and even command us to come to him ; as also to bestow on us all that our condition and disposition can render us capable of ; infinitly merciful to forgive all our sins as soon as ever we heartily repent , and humbly ask pardon . again , by our profound reverence , we acknowledge and exercise the belief of his incomparable greatness and majesty ; by our submission , and resignation , of his wise providence and conduct of the world : lastly , by our asking of him with due humility , that he is our great creatour , we his poor indigent creatures , and meer nothings of our selvs : also , that he is our most liberal and bounteous benefactor , infinitly rich to supply , and overflowingly communicative of himself , to relieve all our necessities , so we ask as we ought . § . 7. again , when we pray , we exercise our hope that he will hear our prayers , and grant all we ask , if we ask wisely and humbly ; that he will keep the promise he has made us to that purpose ; that he will mercifully pardon our sins , protect us from dangers ; and in a word , ( as we use to phrase it , ) that he will hear all our prayers , which according to his wise government of the world , ought to be seconded with performance . § . 8. lastly , while we pray , we exercise the virtue of charity , as it signifies love of god , by calling upon him and looking on him as a father and the fountain of all good ; as endow'd with all those ravishing qualities which amongst us use to beget love , such as are , bounty , kindness , mercy , tender compassion , fidelity of word , friendliness , pure intellectual light , infinit beautifulness to the eye of the mind : and , most of all , as he is our chief and final , our infinit and eternal good , and our onely bliss ; in whom our soul must either for ever repose after all the fond toyes of the world we so dote on leave us , or else remain eternally miserable . let us lay all this together , and then reflect how sublime an excellency is found in prayer , which at once exercises and interiourly executes in the sight of god , all virtues at once . sect . ii. of the excellency of prayer as t is the actual fulfilling all the commandments at once . when the young man in the gospel askt our blessed saviour , what he should do to have eternal life , his answer was , keep the commandments : now , if prayer be ( supposing it made as it ought ) the keeping all the commandments , nay , an actual exercising them all at once ; then we may be bold to vary the phrase of our saviour's words , without altering his sence , and to say , if thou wilt have eternal life , apply thy self to prayer . and this is another excellency of prayer , and a great one too , that every time we exercise it , we are exercising the fulfilling all the commandments at once . § . 2. to understand which we must consider , that no external act is meritorious or demeritorious before god , but as it springs from deliberate will or intention : and , though the execution of god's commands do exteriously increase merit too , yet it is because the intention it self is better'd or strengthen'd habitually to some degree by the outward exercise ; or because , there being some difficulty perhaps to be overcome in the performing the outward action : hence the intention to do this , pursu'd resolutely to an actuall execution , is better then else it would have been , by the very conquering the difficulty ; in the same sence a● we may say , an intention to do a thing notwithstanding any difficulty occurring , is better than an intention simply to do it . again , the outward action increases our merit , be-because it begets a greater satisfaction and hope in us , that our inward intention was not a counterfeit one ; for , the being conscious to our selves of having perform'd many such good deeds , ( especially if not done in the world's eye , and therefore not for its sake , but for god's ) will stand us in good stead at our last hour , and strengthen our souls with hope ( and consequently with love which always goes proportion'd to it ) when we are to appear before our great judg. but , abstracting from these cases , and speaking of outward actions , without any regard or rapport to the soul , they are purely local motions , or meerly natural not moral ones , and so have nothing to do with merit or demerit : wherefore , putting an intention to do any good , as resolutely bent to do it , and to overcome all difficulties that may occur , and to that degree of perfection as the other gains by extending it self to action ; lastly , such as by reason of its heartiness and honest sincerity , with other circumstances , gains the same comfort to the soul , as if it had been executed outwardly , 't is equally meritorious as the other . insomuch , that whosoever firmly and resolutely intends any good , so that nothing needs but an opportunity actually to put it in execution , does already execute it in his heart ; and t is the same before god , as if he had perform'd it exteriourly , as is evident from our b. saviours saying , that the poor widow , when she gave a mite , gave more than all the rich vaunters : for , though in the eye of the world it was not so much , yet is was full as much in the eye of god ; accepting it as such , because he saw her hearty good intention was such , that , could she have done it , she would have given more than they all did . § . 3. this being once settled , 't is easily seen , that prayer exercis'd as it ought , is in true theology a keeping at once all the commandments , and consequently the commandments of the church too , which are all involv'd in the fourth . for who sees not that the first commandment is nothing but an injunction to faith , hope , and charity ; as this last signifies love of god above all things : as also to soveraign honour and profoundest reverence , as they are peculiarly due to god. likewise , that the second is but an extension of the reverence due to himself , to his name ; or a conformity in words and conversation to the esteem we ought to bear him in our minds : and the third , a determination of a circumstance of prayer , to which he that is given to prayer must needs be easily conformable . and what cares he who is exercising actually the virtues , we show'd before were all found in rightly made prayer , and especially love of heaven above all things , what cares he , i say , for pretending to worldly power greater than others , for resenting injuries , or for gaining worldly pleasures or profit , in which consist all those of the second table ; whereas , if he be in prayer , that is , if his mind be elevated to god , and this frequently and fervently , he must needs despise in his heart , nay be habituated to despise all these sublunary trifles . in his heart i say , or superior part of his soul , or ( which is all one ) as soon as he recurs to his principles , which dwell and govern there ; however the inferiour , which feels some trouble , will have some natural grudgings and repinings . but these are little or nothing to god's commandements , but , rather , an advantage to virtue , or an occasion of merit ; so the superior part , by strength of christian principles , and supernatural considerations or motives , keeps them from growing moral ones , that is , keeps those natural considerations from settling into intentions : which is the true touch-stone , how far these or such motions belong to nature , and how far they relate to morality . § . 4. but you will say , we do not experience while we pray , that we practise distinctly any one of these virtues , now spoken of , nor so much as think of any of those commandments ; nay , many of them seem most exceedingly remote from our thoughts when we are in prayer , and a quite different kind of object . 't is answer'd , there are two ways by which divers things may be included in another . the one is call'd formally or being formally there , so that every one of these things retains it's own form and nature , as wood and stones are included in the fabrick of a house ; ink and paper are included in writing ; where each preserves it's own nature distinct from the other , notwithstanding their concurrence in a common subject . the other is call'd eminential , which happens , when all are there indeed , not singly as in themselves , or as remaining yet in their own different natures , but as contain'd in some third or common excellency , which has in it the virtue of all , and yet is singly no one . thus the sun-beams include light and heat ; thus reason includes in it self , ( though in an inferiour degree to prayer ) all imaginable acts of virtue . thus the force of each body in nature is included , as in a kind of center , in the indivisible being and operativeness of a spirit . thus , lastly , all perfections and virtues are compriz'd in the most simple and most uncompounded essence of the divinity ; in which , justice , mercy , power , and the rest are not found in their several distinct natures singled out a part , but in one most perfect formality call'd god's essence ; whose incomparable excellency comprehends eminently both all these and infinit others , which our low pitch of knowledge cannot reach or even think of without diffecting it piece-meal , as it were , by our understanding , and considering each little morsell a part . § . 5. now , this manner of containing others , is by far more excellent than the former ; and 't is thus that prayer comprehends all virtues , and the several distinct acts of fullfilling each of the commandments . § . 6. for , prayer being an elevation of the soul to god , and this not after a meer speculative way , as an heathen or an aristotle would think and discourse drily of the first being , without any farther concern than as it is a kind of curiosity beyond the ordinary reach ; but , after an affective way , endeavouring and aiming , by the affections ( which are the wings of the soul ) and by such thoughts as we are already possest of , to raise our selves to a higher degree of divine love , and , by it , of union with our dear god ; hence it comes to pass , that prayer is , in its best and most essential part , an actual exercise of the love of god , built up in us on the best foundations and principles that can possibly be imagin'd , viz. on those motives which faith proposes , and actually rais'd by the best and most immediate disposition imaginable , viz , hope : daily experience telling us , that nothing moves us so effectually to pursue any thing which we conceit to be an eminent good , as the hope we have to arrive at it ; as on the other side , that , let the thing be never so excellent and alluring an object in it self , unless we have hope it will , or at least may , be attain'd by us , we may perhaps gaze at it in our thoughts as a fine thing , but never desire it , or work for it , that is , never effectually love it . § . 7. prayer then being the best exercise of the love of god ; and this love including in it self eminentially all virtues , and being , ( as the scripture tells us ) the fulfilling of all the commandments ; it follows , first , that prayer is such likewise , as including in it self that soveraign quality , actually and in the best manner exercis'd , which comprehends eminentially all the rest . it follows next , that , this manner of including them eminently , being ( as appears by the instance , we brought before of god's essence , including all perfections , ) by far more sublime than the other , prayer is even in this regard , of a most incomparable excellency , and the best manner imaginable of keeping the commandments ; as indeed 't is fit that action should be , which is of it 's own nature , an approach to the divinity . sect . iii. a third excellency of prayer , in uniting us to god intellectually . but we have not yet taken so neer a view of prayer as we might : much of our former discourse , especially at the beginning , runs upon the metaphor , as our low dull pitch of knowledge oftentimes obliges us , when the thing we intend to explicate is very spiritual and very sublime . we now come to closer discoveries of its nature , by looking with a literal consideration into it's proper effects which immediately and necessarily spring from it . § . 2. that great man aristotle ( whom st. thomas of aquin follows both in this and most other points of his doctrin , as fittest by reason of their truth to explicate christian faith ) assures us , that the soul , when it knows any thing , has the very nature of the thing known in it self , and therefore , as knowing it , becomes that very thing intellectually . to comfort our assent to so strang a point , which looks at first sight like a kind of mystery of faith , we may reflect that , when we discourse or think of the nature of any thing , ( let it be fire , a stone , or what other thing you will , ) this discourse or thought passes wholly within our mind ; and , when 't is done , the effect of it remains there , and not in things that are without us , as it does in other kinds of actions ; as writing , cutting , or such like , which leave their impressions , out of our minds , in the things we work on : wherefore also the object , on which that inward thought or discourse , works , must as necessarily be in the soul , too , as objects of the other sorts of actions , fire , for example , or a stone , exist out of us , when we work upon them ; that is , when we blow the fire or hew the stone : but , this object of our discourse , or thought , is suppos'd to be the very nature of the thing , ( for 't is that we are discoursing about , and not about some lame resemblance of it ; ) wherefore the very nature of the thing is in our soul , or exists there , though after a different manner than it does out of the soul. § . 3. then , to clear how this can possibly be , that the very same thing can have two different manners of being , we may reflect how the frame of a house , or a new invented figure or draught , is in the mind of the artificer , while yet it has no being out of it : or , how the essences or natures of all things were in god from all eternity , when as yet they were not in themselves , or according to their own manner of being . if then , ( as 't was now made evident ) the soul can have the natures of things in its knowledg , it can be those things intellectually ; since what has the nature of any thing in it ; 't is ( as it has that nature in it ) that very thing : for , what is it to be that very thing , but onely to have the nature of that thing in it ? the soul then , as knowing any thing , becomes that very thing intellectually which it knows . § . 4. to apply this to our present purpose : as the blessed in heaven , seeing intellectually gods very essence , have the divine nature in their knowing power , and so are , god by participation and intellectually , which is the utmost pitch imaginable that a creature can possibly arrive to , similes ei erimus says st. john , quoniam videbimus eum sicuti est : so those who see god , and think on him as represented to us by faith , are , according to the inferior pitch of knowledge we have of god in this state , to some degree deify'd too . and , though these imperfect resemblances of god , which we borrow from creatures , do not reach the divine nature in it self ; yet in case those who pray be instructed ( as they ought ) that though the object of their conception does not properly correspond to god , yet , since the notion their judgment accepts to stand for him is not competible to any created nature , they truly have god in their thought , though after an imperfect manner , and so are him intellectually . prayer then being the proper exercise of thinking of god , or having him , as held out to us by faith , in us intellectually , that is of being him in some manner ; ( for the conceptions faith gives of god , though imperfect ones , yet are true ones , and peculiarly belong to him ; ) it follows , that we are truly him in some sort , when by the exercise of prayer , we attend to the thought of him , or address to him. and thus much is common to all christians that have faith : and , were there no more but thus much , 't is enough to ground this exhortation of st. leo. agnosce , o christiane , dignitatem tuam , et divinae consors factus naturae noli in veterem vilitatem degeneri conversatione redire : acknowledge , o christian , thy own dignity , and being made partaker of the divine nature , do not debase thy self by degenerate carriage into thy former vileness . but prayer adds an incomparable advance to the common advantage of faith. for , the same reason which proves that we partake the divine nature by thinking on it , or conceiving it , concludes also that the more perfect our conception of god is , the more perfectly we become him , & approach to glory ; which is the reason why some pure and elevated souls by cultivating faith through continual prayer , come to gain so sublime an idea of the divine nature , that they fall into transports of admiration ; and , when they return to their customary way of thinking , the memory of it is so precious to them , that they look upon that ravishing state as on a kind of glory or heaven , and seem to have been so happy that they could wish no more . now , 't is only prayer that gives the soul this high advantage : for , by often applying the mind to god , we discover more of the divine excellencies ; which gains to the soul a purer and nobler manner of understanding how and what he is in himself . and the like may be said of all the other mysteries of our faith , according to the prophet esay , as 't is render'd by the septuagint , c. 7. v. 9. nisi credideritis non intelligetis : unless you will beleeve , you will never understand . so that meer belief must go before to give us knowledge of the objects ; and then from a firm belief , cultivated as it ought , follows a more penetrative knowledge , call'd a lively faith , to which we are wrought up by prayer ; which is a studious addiction of the mind to those objects that depure the idea of god from all dross of imperfection , and render it far more chrystallin , empyreal , and ravishingly glorious . sect . iv. a fourth excellency of prayer , in uniting us to god affectively . from this more penetrative knowledge of the divine essence , immediately and necessarily follows that disposition of the will call'd divine love ; or rather indeed , love of god or creatures is nothing but a knowledge of their goodness render'd express in our thoughts ; either imprinted strongly by solid and well built-judgments of their agreeableness to us , or else by frequently-repeated thoughts , as by so many dints , beat out into an expresness . for we experience in our selves , both in loving creatures , and in loving heaven , that if we more fully and lively conceit the good in one ( creatures for example ) than the good in the other , ( that is , in heaven ) we still chuse and pursue creatures , even though we speculatively judg that heaven is incomparably more excellent . and the reason is , because a more lively conceit , hîc et nunc , or in these present circumstances , that the former is more agreeable to us , taking us as we are thus dispos'd , renders the soul more operative for it ; which active disposition of the mind to pursue any thing it judges agreeable or good , we use to call love. § . 2. whence again are seen two considerable advantages in prayer , in which also the sum of our christian life is contain'd ; viz. to beget a fervent and hearty love of god in our hearts , and to enable us to over-come all temptations ; both which are perform'd by rendering the idea's of the goods of the other life very lively , and , as it were , bright in our minds : for , this done , they will be sure to work love of heaven above all things in our hearts , if they be not that very love it self ; which will efface , or at least dim with their far more resplendent lustre , the gay appearances of false and transitory goods , and so preserve the soul from being deluded by her three spiritual enemies . for which reason they that are in temptations are as much bound in conscience to apply themselves to prayer , as a man in danger to lose his life by a distemper he feels growing upon him , is bound to make use of such helps as physick assists us with ; nay rather much more , according as the greater concern of the thing , and the greater certainty of the success and cure , are more powerful motives to make them act and endeavour to seek a remedy . § . 3. now the love of heaven being thus wrought in our minds by prayer , and love being unitive of the soul to the object belov'd , according to the common saying dictated by our natural thoughts , that , if two love one another , they are all one , 't is farther discover'd how incomparably prayer dignifies and ennobles the soul ; & this to a great degree beyond what meer knowledg , that is , knowledge staying in speculation , and not render'd efficacious by considerative prayer could have effected . if then every power receives a different degree of nobleness in proportion to the object it is employ'd about ; nay , if in our case it becomes it intellectually , and be in a more intimate manner united to it by love , and the object of the soul , while in prayer , is gods own infinite essence , it follows that , prayer , which being at once studious and affective , performs both these , advances a soul to so high a pitch of dignity , that not all the potentates of the earth , and learning of the wise , nor riches of both the indies conspiring together , no not the whole innumerable host of angelical natures joining all their force , can raise her to that heighth of dignity , that vicinity to the divine nature as prayer can do . who then that loves true nobility , and the solid perfection of his soul , but will apply himself to the means of gaining so high preferment ? and how strangely is the indevout part of the world frantick , who look upon prayer as an idle bigottery and fruitless entertainment of our mind in aiery conceits , without any farther effect or benefit ? § . 4. for the same reason a soul unimploy'd in prayer , and so unconcern'd to frame lively idea's of the goodness of heaven's blissful state , that is , how beautifying and ennobling an object gods essence is , but makes some creature the study of its affective thoughts , and first love of its will , becomes that creature , though never so base , and wretched , and never advances higher , she is married as it were , to that mean object by her giving it her love , and is debased or rais'd to that degree of vileness or dignity , as is found in the thing to which she is espous'd ; if it be earth , she is earthy ; if it be flesh , she is carnal ; if money , she is no more worth than shining dirt is ; if honour , she is empty and aiery . and justly too , since she had the means to advance her self by prayer , and rather chose to ly groveling on the ground , and wallow in the dirt , than raise her head by it to the glorious fountain of all true excellency . § . 5. from what is said , may be collected also , what advantage accrues to souls by their devotions to angels and saints in heaven . first , they that intend to benefit themselves by this way , ought to frame in their thoughts a most exact idea of the holy and happy state the blessed enjoy ; how full of conformity to gods will , and thence how not only inclinable , but unchangeably fixt to follow right reason , and act according to highest virtue in all things ; how boundlessly their souls are enlarg'd by charity to embrace all the world , and wish them from their hearts , and unenuiously all the goods they see they can possibly be capable of , even though they see it will be greater than their own ; how their understanding power is replenish'd , with a most incomparable glory , or surrounded with rays of most pure and most bright light of knowledge , and , their wills most indissolubly united with , and immerst most intimately in the boundless ocean of all goodness . by which means those happy persons become deify'd or rais'd to such a dignity that all the glories of the world put together are empty beggery and worthless trash in comparison of that noble and close relation to the divinity , or ( which is more ) union with it . § . 6. particularly of the saints , it is fit devout persons first chuse those whose state here was agreeable to their own , to some degree ; then , attentively read their lives , soberly writ ; regarding more their solid virtues proposed there to their imitation , than the esclat of their miracles , which are but the likely signes of true goodness , and need an eminent and constantly practised virtue , accompanying them , to make them such ; since the power of doing miracles , prophesying and the like , has been granted even to heathens , on some occasions , as st. hierom and the fathers inform us . having thus gain'd a lively character of the particular spirit that such a saint has , if we cultivate it in our minds with a high esteem of it , and of the saint as endow'd with such and such virtues , and so let it sink into our wills , and grow a desire to attain it , and all this be heighten'd and made more lively and more efficacious by applying to the saint himself by prayer , or invoking him to obtain of god's goodness that portion of his virtuous spirit , which he sees fitting for us , we shall at length be wrought up ( an endeavour to imitate him going along ) into the very genius of that saint , and as it were become him , and make his merits ours : not by extrinsecal imputation , as if because we daily ask't virtue for the saints sake , without any other disposition on our part , they are shar'd out to us , and as it were extrinsecally apply'd to our wills , and so better our interiour ; let none flatter themselves with such hopes , for catholick faith admits no extrinsecal imputation of christ's merits , much less of those of the saints : but , this is perform'd by proposing their virtuous example as an object , which by being penetrated lively , and thence desir'd heartily , makes us become like the saint himself , that is virtuous . and this , because 't is the very nature of the soul to become that thing by her understanding and will which it studiously knows and affectionately loves ; and in that very regard too , and to that degree in which we apply our selves considerately to know it and heartily to love it . but this will better be understood by what follows after . § . 7. hence also is seen the true use of pictures , keeping holidays of saints , and such other devotions : all which renewing in our minds the thoughts of such a virtuous person must needs be beneficial ; since they purify our mind by familiarizing it to such holy and elevated objects , and by helping it to make the character of the saints virtuous life , and of it's particular agreeableness to us , more express ; till at length , by will and affection as well as by meer understanding , we become in a manner it. but especially these helps are necessary to those who arrive not at the love of spiritual goods , by strength of judgment or clear evidence of reason , but by often reiterated impressions of objects upon the knowing power by means of the senses . i meddle not here with other more wonderful effects done by our application to saints and their intercession for us when the faith of him that prays requires it ; the principles of which are to be laid so deep , and are withal so remote from our present purpose , that it would be too long a digression to attempt here their explication . sect . v. of the excellency of prayer , as t is the infallible means to obtain all our best wishes . the impetrative part of prayer , or the virtue it has of obtaining from god infallibly what ever we ask for our selves , that we can be sure is our true good , is perhaps as great an incentive to exercise it as any of the rest . this seems to be a doctrine no less comfortable than strange . we ought then to unriddle it , and make it out . and , first , we must remark , that we can never be sure that any external thing is good for us ; be it riches , honour , pleasure , health , friends , &c. for , to many , all these have been the occasion of their damnation , as they have of salvation to others . nay , some are of that genius and so circumstanc't , that nothing but extream misery in this world can keep them from sinning ; others again are so temper'd , that they grow desperate by great and continual crosses , and fall into a stupidity or disregard of all duties , if prest heavily by afflictions : nay more , speaking of interiour perfections , which have a greater vicinity to virtue , even knowledge has made some solidly virtuous , others vainly proud. nothing therfore , but that perfection of the mind call'd virtue , is securely good for us . since then 't is directly against reason to wish pressingly and absolutely those things which we know not whether they will do us good or harm ; reason tells us we are not to beg of god absolutely any thing but virtue : the rest only conditionally , or with this reservation , in case our heavenly father judges we have need of them , or , in case he sees them convenient for us . and 't is of this i affirm , that if it be askt of god by prayer , it will be always granted , and that too to the very same degree as is our fervency in asking it . § . 2. to understand how this is effected , we must reflect that , to pray for any virtue , is earnestly to wish it ; as also that prayer , if perform'd attentively and as it ought , is the most serious action of our whole life , being a treaty or communication with god ; the seer of our hearts , with whom 't is the most irreverent folly that may be not to be in earnest , when we profess it outwardly . prayer therfore for virtue is the most serious and most effectual act of the will imaginable , strongly set and bent towards the attainment of that perfection we pray for ; that is , 't is a frequent and hearty wish of virtue . and what is virtue , but a confirm'd disposition of the will to do our duties to god and man ? or an habitual will to act according to right reason and christian principles ? and how are habits got , but by oft repeated or very effectuall acts ? since then , when ever we pray for virtue as we ought , both these are found in the exercise of that prayer ( for , we both repeat often our wishes , which are acts of our will , and withall they are the most serious , most solemn and most elevated acts that can be , and thence very efficacious ) : it follows , that the praying for virtue is the very gaining it ; in the same manner as warming continued and advanc't begetts heat ; and heat , a flame . § . 3. you will say , all this gives no great account of any particularity in prayer , towards the attainment of virtue ; since , according to this doctrin , the frequent considering with our selves , and pondering well the excellency of virtue may beget wishes of it , and consequently virtue in us ; and this in as high a manner , if well followed , as prayer does . i answer first , the case is impossible ; for , except , when we wish to get virtue , we aim at heaven by thus wishing it ; 't is not true virtue we wish , but some apish resemblance of it , to make us esteem'd by the world , or for some other temporal end : and , if , in setting our selvs to consider it's goodness and excellency ( which consists in this , that it disposes us for heaven ) and thence wishing it , we aim'd at the attainment of heaven , or the blissful sight of god by it , we were in prayer all the while we wisht it , after some manner ; though perhaps there went not along with it the addressive part to god by way of petition ; which yet , 't is very hard should be wanting in those who habitually know by faith , and by christian language and practice are inur'd to acknowledge , that all goods , especially supernatural ones , come from god. § . 4. next i answer , that there is no doubt , but a true sight of the excellency and utility of virtue , improv'd by our consideration , may cause some degrees of wishes or desires of it , and so beget virtue at first , or advance it something : but , that all those means are dry and inefficacious without prayer , will appear by the advantages found in prayer . as first , that while our thoughts are set upon him who is our last end , we take our aim more steadily at the means by which we are to attain him . 2ly . faith , which we suppose to go before prayer , telling us all comes from him , it heightens our soul , and consequently fancy , far above that pitch to which natural and unelevated thoughts could have rais'd them . 3ly . faith telling us also he is the fountain of all virtue , the very approach to him by prayer and begging it of him is the drawing it into our selvs , from his inexhaustible treasures of all good. 4ly . faith , telling us he has promis'd to hear our prayers which are made according to his own holy will , and that prayers for virtue are such , makes us firmly hope , out petition will be granted : and a hope thus rais'd , renders our wish of it far more efficacious ; as we experience passes in our selvs in other matters , when we are assur'd of getting them , and , as it were just upon the point of attaining them . this hope also fixes and comforts our thoughts in confidence of having already gain'd some , and of attaining yet more ; by which means they are kept up and continu'd in the pursuit of what we ask for , and relapse not into a stupid want of expectation . 5ly , while out minds are more rais'd by prayer to an ardent love of god , our will is proportionably rais'd to a more fervent wish of virtue , which is already known to be the proper means to attain him ; in the same manner as one , who knows certainly a treasure is hid in such a place , and is his if he will go for it , is very prompt to wish , nay resolute to get and use means to obtain it : whereas on the other side , that is , when our thoughts are not made lively by prayer , the thoughts of heaven being so distant and hard to be represented by fancy , it seems but a kind of dry speculation , and dull in comparison . 6ly , since , as was said , the nature of our soul is such , that , to know any thing what ever , is to have that very thing in our understanding ; and that , prayer improving this knowledg to a liveliness or expresness , it becomes active to obtain it , or which is all one , it becomes will ; it follows that , by much and lively thinking and conceiting the goodness of virtue , we arrive to have it in our will : i mean , we have in our will a disposition to act according to right reason inform'd by faith , that is indeed , we have attain'd virtue ; this being its very nature and definition . lastly , since , as was shown before , by prayer the soul is to some degree ( inferior indeed , but yet truly ) deify'd or made one with god , that is , with him who includes eminently all virtues , or rather is those very virtues essentially : it follows necessarily , that the soul addicted to prayer , especially when she prays knowingly , and thence raises her self to love , must have all virtues in her ; nay , be those very virtues , according as her pitch of love of god advances her , and her present state in this life will permit her . § . 10. from this doctrine we may draw these consequences : first , that , though we ought to pray for temporal goods always with resignation and conditionally , there is no need of adding either of these cautions when we pray for virtue , but we may wish it absolutely , without any measure or stint ; since we are sure 't is alwayes of it self agreeable to gods will , and our own true good ; in asking or desiring which god's goodness has limited no man. — you 'l say then , one may wish as high a pitch of virtue , as the greatest saints had ; nay , that of our blessed lady her self . 't is answer'd ; since the means to arrive at so high a degree of virtue as others , is to wish it with as pure an intention , and as fervently as they do ? none is to wish the end , without the proper means to it ; but to labour all they can to put the means ; that is , to gain a fervent desire of it from god ( by prayer , qualify'd according to all the particulars above-said ) as that of those saints was ; and then , they may be sure 't is absolutely god's will , both as author of nature and super-naturals , that effects should spring out of proper causes , and immediate dispositions . nay , we know this with a greater assurance , than that any effect of nature will succeed : for example , fire burn , or rain wet : for , it becomes god's goodness , sometimes , to alter the course of nature miraculously for higher ends , even when natural dispositions are ready , and require to produce natural effects ; but , it can never consist with his sweetest goodness , to hinder those from having virtue , who are immediately dispos'd for it . whether those that pray , shall attain an immediate disposition to so high a virtue as those had , is another question : but , it is certain , god has laid no commands upon any , to deterr him from doing his best to attain it ; but has propos'd saints to our imitation absolutely , and not to a degree only : for , as the saying is , he that aims at the sun , though he be sure he shall never his his mark , yet he will shoot higher than he that aims only at a bush. but , how high steps every particular soul ought to take at once , belongs to super-natural prudence , and discretion of spirits ; and therefore , 't is the proper office of a wise ghostly-father , to determin it : and his only care must be , to be sure the soul proceeds still by immediate dispositions ; for otherwise , the taking great leaps at once in a spiritual progress , generally strains the connaturality of devotion , and ends in indevotion or sloth . in a word , let him that prayes , be only attentive to ask virtue of god , with as much fervency as he will ; and then , leave the effect to him who is a faithful promiser , and a full rewarder . 11. secondly , since this assurance is so great , let him that prayes ask his true and certain good , virtue , without any wavering or doubting ; but with an absolute confidence in god's goodness or mercy : for , can we be surer of any thing , than that a miracle shall not hinder the effect , if we put the immediate dispositions to it by prayer ? and this security we have of attaining virtue , if we pray for it fervently , and as we ought . 12. thirdly , the same certainty is of the effect , if one prays for the forgiveness of his sins : for , prayer being a hearty wish of what we pray for , made fervent by those advantages we have above enumerated ; it follows , that it moulds ( as it were ) and frames the soul into an absolute and resolute will of forsaking sin , and warms it with affection to her true good. but , great care must be had of praying god to pardon our sins , while yet our wills are ty'd fast to the sinful objects ; for , that were to require of him to do more than miracle : love of god alone finally , or the holy-ghost in their hearts , being the only remission of sins ; and the love of any creature , otherwise than in order to that love , being the proper notion of sin : so that , as impossible as it is , that we should love god alone finally , and a creature above , or not in order to him , both at once , ( which is no less than a direct contradiction ) ; so impossible it is , that sin should be pardon'd , till the inordinate affection be taken from the objects of it . 13. but , what shall those poor sinners do , who have not a will to leave sin ; or at least , but a divided will ; as was st. augustin's case before his conversion , which he so complainingly descants upon in his confessions ? i answer , they must still take the same method ; that is , strive by continual prayer , ( made after that weak manner , at least , as they are able ) to improve those imperfect wills , into perfect ones ; and , groaning under the slavery they now fully experience , at once sigh and tremble before their justly offended god : which kind of exercise in this case , is more profitable and proper for them to use , than love of god ; of which their hearts , yet full of filth , are at present uncapable . yet , their utmost industry must be imploy'd , by faith and some degree of hope , ( which are here the only acters ) to promote and advance these good motions and graces of the holy-ghost , not yet within them , but only moving them to towards that grace , by which the same holy-ghost enters into their heart , and inhabits there . the hardest struggle is at first , till the scales begin to turn ; which done , all is easie to us , if we pursue our victory . but , for those who are in this state , it were very fit that mortification went along with prayer ; to wean , deterr , and divert the soul from the noxious gust she took in sinful objects . 14. lastly , we may hence admire the wise methods , and matchless bounty of our good god , in alluring us by so many motives to apply to him by prayer , that so we may arrive at true happiness ; and giving us , by the very asking , ( that is , as soon as ever we ask ) all that is our certain and true good , or all we can , according to right reason , heartily beg of him . you 'l say , it will follow hence , that if one immediately ask heaven , he shall have it . i answer , that this were the same manner of fond petition , but far more highly unreasonable , as to ask the virtue of our lady or the apostles , without thinking of putting first the immediate disposition to have it : which is to press god to do a miracle for our sakes ; a thing true humility & reverence , the requisites to a rightly made prayer , will scarce allow . and , so , still our general principle remains firm to us , that we shall be sure to obtain what we pray for , when we ask for our true good , so we ask as we ought . now , the immediate disposition to heaven being love of god , if we pray for the means , we shall be sure both to obtain this , and heaven too , which is our end , by it : which secures to us the effect of our prayer , or the accomplishment of our wishes ; though it come not to us after our own foolish manner , but according to the method our infinitly wise god has appointed ; that is , that all things even in super-naturals , ( except in some few cases ) be carryed forwards from connatural causes or dispositions to proper effects . which consequence of the effects out of their proper causes , is the true meaning of the word merit ( so misrepresented by our adversaries ) ; only superadding , that god has promis'd this certain effect shall follow , and that the generality of the faithful work out of that consideration , or out of a relyance on god's promises , without knowing ( perhaps ) how this promise is brought about , or perform'd to us : which , yet , when known by those who are capable of understanding it , must needs add a strange degree of comfort , and an exceeding courage to employ themselves in prayer . whence may be easily collected , that i only concern my self with that kind of impetrative virtue , by which rightly made prayer obtains certainly of god our true spiritual good ; that by shewing the connatural efficacy of it , and with how necessary a consequence the attainment of virtue springs from it : i may excite my readers , to pursue that best duty ; and withal , by the way , instruct them how to perform it . what other virtue prayer has , of obtaining many things of god for our selves , and our neighbour , by obliging his infinit goodness and wisdom in his government of the world , so to contrive and order things , that not one prayer of the just be left unavailable , as far as can possibly consist with the common good of the universe ; nay , even so far as , if the prayer be made with a perfect faith , confidence and firm relyance upon him , to alter the course of nature by miracle , for such a prayer's sake : of these , i say , it is not my purpose to treat at present ; it being out of my road , as depending on principles , which ly very remote from my present design ; as was said formerly , in a like case , concerning prayer to saints , at the end of the fourth section . i shall end this discourse with those most expressive words of st. james : if any one wants wisdom , let him ask of god , who gives to all abundantly , and without grudging ; and it shall be given him . but , let him ask in faith , nothing doubting : for , he that doubts is like a wave of the sea , which is mov'd and tost about by the wind. let not , then , such a man think , that he shall obtain any thing of our lord. where we are to note , first , that by wisdom is not meant speculative knowledge ; but that wisdom , which is our certain and true spiritual good ; and of which , the fear of god is the beginning , as the love of god is its accomplishment or perfection . next , he assures us , it shall be given , and that without grudging , or upbraiding any , that they have receiv'd enough already ; but abundantly , without stint , so they dispose themselves by prayer to receive it . thirdly , he puts the disposition to receive it , to be a firm hope , faith , or confidence in god's over-flowing goodness ; which is strengthen'd by knowing that what we ask , is agreeable to his holy will. lastly , he declares , that the want of this confidence in asking , renders our whole prayer ineffectual : for , the wish cannot be strong and efficacious , to work the soul into a hearty and habitual love of god , if it be held before-hand ( as it ought ) , that it cannot be had without god's giving it ; and the asker thinks that , let him ask virtue how he will , it is yet an obscure kind of mystery lying in god's breast , and depending on his meer will , whether he will please to give him any virtue or no ; and that , let him pray for it how he will , there are yet no determinate or certain causes laid in the course of his supernatural providence to attain it ; and thence comes to doubt , whether he shall ever obtain any virtue , or none at all , which is very uncomfortable . whereas , were it known , and well penetrated , that god's will is already , as to that point , determined by his wisdom , governing and promoting souls by prayer to virtue , and by virtue to heaven , as by proper dispositions to those effects ( according to that saying of the psalmist : they shall rise from virtue to virtue , till they see the god of gods in sion ) : also , were it known and consider'd , that an unwavering ( and , thence , efficacious ) prayer or wish , strengthen'd by directing it to god , is the proper disposition or means effectually , and necessarily ( as we may say ) to gain virtue : it will become impossible , to want courage to ask it heartily , and absolutely ; impossible , to waver or want assuredness in our asking it ; impossible , our wishes of it should not become an efficacious means to obtain it : lastly , impossible , we should not obtain what we ask . soli deo gloria . finis . reflexions upon the oathes of supremacy and allegiance by a catholick gentleman, and obedient son of the church, and loyal subject of his majesty. sergeant, john, 1622-1707. 1661 approx. 164 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a59242 wing s2588 estc r33866 13585794 ocm 13585794 100532 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59242) transcribed from: (early english books online ; image set 100532) images scanned from microfilm: (early english books, 1641-1700 ; 1048:3) reflexions upon the oathes of supremacy and allegiance by a catholick gentleman, and obedient son of the church, and loyal subject of his majesty. sergeant, john, 1622-1707. 96 p. s.n.], [london : mdclxi [1661] attributed to john sergeant by wing and nuc pre-1956 imprints. also attributed to john austin and hugh paulinus cressy--nuc pre-1956 imprints. place of publication suggested by wing. errata on p. [2] reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -great britain. oath of allegiance, 1606. 2004-04 tcp assigned for keying and markup 2004-06 spi global keyed and coded from proquest page images 2004-07 jonathan blaney sampled and proofread 2004-07 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion reflexions upon the oathes of supremacy and allegiance . by a catholick gentleman , an obedient son of the church , and loyal subject of his majesty . printed in the year . mdclxi . errata . page 15. line 7. fet read set , l. 15. dele and , p. 22. l. 25. excepting r. not excepting , p. 25. l. 8. christian r. christians , p. 26. l. 24. auihority r. authority , p. 33. l. 6. r. in the marg . ib. p. 13 , p. 41. l. 18. ther r. their , p. 42. l. 31. mogannant r. moyenant , l. 32. entire r. entier , p. 47. l. 2. scots r. sects , p. 57. l. 19. invention r. intention , p. 58. l. 32. the useselsesse r. uselessnesse , p. 61. l. 18. charter r. character , p. 62. l. 10. at r. an , p. 65. l. 7. permitted to the people to be taught , r. permitted to be taught to the people , p. 73. l. 6. fiers estate r. tiers estat . l. 7. they are r. there are , l. 21. to article r. to be an article . reflexions upon the oathes of supremacy and allegiance . sect . i. the occasion of making these reflexions : and the summe of that which follows . the divine providence having been so watchful over his most sacred majesty in his wonderful preservation from dangers , and so miraculous in restoring him to his throne , just and necessary it is that both himself and his counsel should make use of all lawful means to preserve him in safety , and his subjects in obedience and peace . and because a greater obligation cannot be imagined among christians then a solemn oath , it became them to make use of that obligation indifferently to all , the which in all probability would now at last have a greater effect by vertue of his majesties declaration of a liberty to tender consciences , and that no man shall be disquieted , or call'd in question for differences of opinion in matter of religion , which do not disturbe the peace of the kingdom : by which is taken away the chief cause which began and fomented the late troubles and confusion . 2. notwithstanding seeing that the manner of the application of that preservatory and remedy of an oath , hath lately occasioned great disputes , and unquietness of minds , in several persons ; and seeing the oath by none more readily taken and earnestly imposed on others , then by those who began the war , and promoted the covenant , and of whose party not one was ever found that drew a sword for his majesty ; and on the other side by none more scrupled at or refused , then by those who alwayes assisted the king , and of whose party never any one drew a sword against him , and withall of whose loyalty his majesty hath oft professed that he hath sufficient assurance : the consideration of all this begat in my mind an opinion , that surely there lay hidden in these oaths some mystery fit to be discovered , and which is attempted in the following reflexions . 3. in which , 1. after a brief declaration of the nature of a solemn oath , how high a point of gods worship it is , and what reverence and caution is to be used in it . 2. and after the setting down the formes of the two oaths at this time imposed . 3. there follow reflexions upon the said oaths in gross , shewing the occasion of the making of them , &c. 4. after which it is demonstrated that the oath of supremacy as it lyes , and according to the sence of the first lawgiver , cannot lawfully or sincerely be taken by any christian. 5. then is declared in how different a sence the two oaths are taken by protestants , 6. and by presbyterians , independents , &c. 7. and upon what grounds roman-catholicks do generally refuse to take the oath of supremacy , 8. and some of them make scruple to take that of allegiance . 9. lastly there are short reflexions on his majesties gracious declaration for tender consciences , shewing who have the justest pretentions to the benefit of it , &c. 4. all this is offered to the consideration of all good christians among us , to the end advice may be taken whether it be for gods honour , or the kingdoms peace , that such formes of oaths so manifestly ambiguous , so inefficacious to the producing of loyalty and peace in the generality of the kings subjects , so piercing and wounding to tender consciences , &c. should be continued to be imposed , or new formes more effectuall for his majesties security contrived , after the example of scotland , &c. sect . ii. touching oaths in general . 5. an oath , by which god is invoked as a witness , surety and caution of whatsoever we affirm , renounce and promise , and a revenger upon us if we transgress in any of these , is certainly an high act of religion : but such an one , as that like medicines , it ought not to be used except in cases of just necessity , and then with great advice and sincerity . 6. the conditions therefore required by god himself in an oath are expressed in this saying of the prophet , thou shalt swear , the lord liveth , in truth , and in judgment , and in justice . so that if an oath be ambiguous , captious or false , it wants the condition of truth . if it be either unnecessary , or indiscreet and unprofitable , it will be destitute of judgment ; and if in the object and forme of it , and in the mind of the taker , there be not a conformity to the eternal law of god , it will want justice : lastly if with all these , it be not attended with fidelity in the execution of what is promised , ( supposing it be a promissory oath ) and this according to the intention of the law-giver , it will be dishonourable , irreligious and odious to god ; and wanting any of these conditions it will respectively be destructive to those that so contrive or take it . 7. all these conditions are doubtless with more then ordinary caution to be observed in solemn , publick and national oaths : the breach of which will involve whole kingdomes in guilt and punishment , and this , even in the opinion of heathens , inevitably . 8. these things considered , if we will call to mind how many oaths , covenants , abjurations , &c. ambiguous , entangling , trayterous , contradicting one another , and consequently inducing a necessity of perjury , have been sometimes voluntarily taken , or by a pretended authority imposed on the subjects , it will surely deeply concern us all to take some fitting course to avert gods most just indignation from our nation , by humbling our selves before his divine majesty , and making a publick acknow●edgment of the guilt universally contracted by us : and however for the future to take ●are that men may clearly see and understand what it is that they must be compelled to wear . sect . iii. the forme of the two oathes , of supremacy and allegiance , and the proper litteral sence of them . 9. the oathes at this time in force , and publickly or generally imposed are two , 1. that of supremacy , 2. that of allegiance , conceived in distinct formes . 10. the oath of supremacy is in the forme here expressed , viz. i a. b. do utterly testifie and declare in my conscience that the kings majesty is the only supream governour of this realme , and of all other his highnesse dominions and countries , as well in all spiritual or ecclesiastical things or causes , as temporall : and that no forreign prince , person , prelate , state or potentate hath or ought to have any iurisdiction , power , superiority , pre-eminence , or authority ecclesiastical or spirituall within this realme : and therefore i do utterly renounce and forsake all forraign iurisdictions , powers , superiorities and authorities : and doe promise that from henceforth i shall bear faith and true allegiance to the kings highness , his heirs and lawful successours , and to my power shall assist and defend all iurisdictions , priviledges , pre-eminencies and authorities granted or belonging to the kings highness , his h●irs and successours , or united and annexed to the imperial crown of this realme : so help me god , and by the contents of this book . 11. the tenor of the oath of allegiance is this , viz. i a. b. do truely and sincerely acknowledge , professe testify and declare in my conscience before god and the world , that our soveraign lord king charles is lawful and rightful king of this realme , and of all other his majesties dominions and countries ; and that the pope neither of himself , nor by any authority of the church or sèe of rome , or by any other means , with any other , hath any power or authority to depose the king , or to dispose any of his majesties kingdomes or dominions , or to authorise any forreign prince to invade or annoy him or his countries , or to discharge any of his subjects of their allegiance and obedience to his majesty ; or to give licence or leave to any of them to bear armes , to raise tumults , or to offer any violence or hurt to his majesties royal person , state or government , or to any of his majesties subjects , within his majesties dominions . also i do swear from my heart that notwithstanding any declaration or s●ntence of excommunication or de●rivation made or granted , or to be made or granted by the pope or his successours , or by any authority derived , or pretended to be derived from him or his sèe , against the said king his heirs or successours , or any absolution of the said subjects from their obedience ; i will hear faith and true allegiance to his majesty his h●irs and successours , and him and them will defend to the uttermost of my power against all conspiracies and attempts whatsoever , which shal be made against his or their persons , their crown or dignity , by reason or colour of any such sentence or declaration , or otherwise ; and will do my best endeavour to disclose and make known unto his majesties heirs and successours all treasons and traiterous conspiracies which i shall know or hear of to be against him or any of them . and i do further swear that i from my heart abhorr , detest and abjure as impious and hereticall this damnable doctrine and position , that princes which be excommunicated or deprived by the pope may be deposed or murthered by their subjects , or any other whatsoever . and i do believe , and in my conscience am resolved that neither the pope nor any person whatsoever hath power to absolve me of this oath , or any part thereof , which i acknowledge by good and full authority to be lawfully ministred unto me . and do renounce all pardons and dispensations to the contrary . and all these things i do plainly and sincerely acknowledge and swear according to these expresse words by me spoken , and according to the plain and common sense and understanding of the same words , without any equivocation or mental evasion , or secret reservation whatsoever . and i do make this recognition and acknowledgment heartily , willingly and truly , upon the true faith of a christian : so help me god. 12. these are the formes of the two oathes : both which if they be understood according to the proper and natural sence of the words import , that there being only two kinds of jurisdictions , viz. spirituall and temporal , both which are named here , the king within his dominions is equally the fountain and root of them both : so that whosoever exercises any office or magistracy either in the state or the church , does it ( and must acknowledge so much ) meerly by communication from the king , or a participation of so much of his power as he is pleased to impart . upon which grounds it will follow not only that no forraign prince , prelate , &c , no assembly or councel of bishops , though never so oecumonical hath right to any superiority or jurisdiction within these kingdomes , but also that whatsoever any bishop or priest in the kingdom &c. acts in matters & duties purely spiritual , as conferring orders ecclesiastical , inflicting censures , administring sacraments &c. they do all this with a direct subordination to the king , & as his delegates or substitutes : insomuch as if he pleases , he may himself exercise all those functions personally , and may according to his pleasure suspend the execution of them in all others . 13. all this plainly seems to be the true importance of the oathes ; neither will any stranger or dis-interessed person , reading them frame to his mind any other meaning of them : though certain it is that our four last princes have not intended that all that took them , should accowledge all this , that is imported by them . neither is there at this day any church or assembly of christians , nor perhaps any person ( unlesse it be the authour of leviathan ) that taking these oathes , will or can , without contradicting his belief , mean all that the formes and clauses of them do directly , properly and grammatically signify , as shall be demonstrated . sect . iv. reflections upon these two oathes in grosse . 14. it well deserves to be considered , what was the occasion of framing this oath of supremacy by k. henry the eighth , and what power he received , or at least executed by vertue of such acts of parliament as enjoyned the taking of it , &c. 15. the title of supream head and governour of the church of england , was first given to king henry the eight , in a petition addressed unto him by the bishops , obnoxious to a praemunire for having submitted to cardinal wolsey's legantine power without the kings assent . now how far this new ecclesiastical power of the king was intended to extend , will appear by following acts of parliaments , and by the kings own proceedings in vertue thereof . 13. it was enacted by parliament , 1. that no canons or constitutions could be made by the bishops , &c. and by them promulgated or executed without the kings command . 2. yea the clergy were forced to give up also their power of executing any old canons of the church without the kings consent had before . 3. all former constitutions provincial and synodal , though hitherto inforce by the authority of the whole church ( at least westerne ) were committed to the abitriment of the king & of sixteen lay persons and sixteen of the clergy appointed by the king , to be approved or rejected by them , according as they conceived them consistent with , or repugnant to the kings prerogative , as now a new head of the church or to the laws of god. by which means without one single voice of the clergy , all former ecclesiasticall lawes might be abrogated . 4. an authority was allowed to the king to represse and correct all such errours , heresies , abuses and enormities whatsoever they were , which by any manner of spirituall jurisdiction might lawfully be repressed , &c. any forreign lawes , or any thing to the contrary notwithstanding . 5. all manner of jurisdiction ecclesiasticall was by parliament ackowledged to belong to the king , as head of the church ▪ so that no bishop had any ecclesiastical jurisdiction , but by , under , and from the king 6. supreme power of dispensing with any ecclesiastical constitutions is ascribed to the king and parliament , as recognised supreme head of the church , and the archbishop is made only the kings delegate . so that in case he should refuse , two other bishops might be named to grant such dispensations . and after all , the king and his court of chancery are made the last judge , what things in such dispensations are repugnant to scriptures , what not . 7. though the king did not personally himself exercise the power of the keys , yet this right he claimed , that no clergy man being a member of the english church should exercise it in his dominions , in any cause or over any person without the leave and appointment of him the supreme head . nor any refuse to exercise it whensoever he should require . 8. it was moreover enacted that no speaking , doing or holding against any spiritual lawes made by the see of rome , which be repugnant to the lawes of the realme should be deemed heresies . as also that whosoever should teach contrary to the determinations which since the year 1540 were , or afterwards should be set forth by the king , should be deemed and treated as a heretick . so that the king and parliament are hereby constituted judges of heresy . 9. in the dayes of king edward the sixt an act is made in which the king and parliament authorise bishops , &c. by vertue of their act to take informations concerning the not useing the forme of common prayer then prescribed , and to punish the same by excommunication , &c. 10. there were also appointed six prelates and six others nominated by the king , by the same authority to frame a new forme of consecration of bishops , &c. 17. hereby it is apparent that a jurisdiction purely spiritual was communicated to , or assumed by king henry the eighth ; & this he further shewed by many practises . for besides jurisdiction , as if he had the key of divine knowledge given him by christ he set forth books of instructions in catholick doctrine by his own authority ; declaring them hereticks that taught otherwise . the labour indeed , and we may say , drudgery of composing those books ( as also of executing other spiritual functions ) was left either wholly or in part to the clergy ; but when they had done , he perused them , and and made what additions and alterations he pleased in them , and without remanding them to the bishops , caused them to be printed . the book with his interlinings and changes is still ex-tant . 18. indeed it was only spiritual jurisdiction that he by his new title of head of the church sought to deprive the pope of : for he feared not his pretended temporal power which in those dayes the world was little troubled withal . for he stood in need of a power to justify his divorce and to dispense with the horrible sacriledge designed by him ; he was unwilling to be looked on by his subjects as a heathen and a publican , and therefore to prevent this danger , he devested the pope , and assumed to himself the power of excommunication also , that is , not the execution of it , but the disposing of of it by delegation to the arch-bishop , who should execute it according to his will and directions only . 19. a further irrefragable proofe that it was a power purely spiritual which that king challenged by his new title ; is taken from the declaration of stephen gardiner bishop of winchester ( the contriver of the oath ) as we find it recorded by calvin himself ; for ( saith he ) when stephen gardiner was upon the kings affairs at ratisbon , he there taking occasion to expound the meaning of that title of supream head of the english church given to king henry the eighth , taught that the king had such a power that he might appoint and prescribe new ordinances of the church , even matters concerning faith and doctrine , and abolish old : as tamely that the king might forbid the marriage of priests , and might take away the use of the chalice in the sacrament of the lords supper , and in such things might appoint what he l●ft . a title thus interpreted the same calvin vehemently inveighs against , calling gardiner ( and worthily ) an impestour , and archbishop cranmer with his fellowes inconsiderate persons , who make kings too spirituall , as if beside theirs there were no ecclesiasticall government and jurisdiction . 20. as for his son king edward the sixth , the same title with the plenitude of power was given him , which he likewise , as very a child as he was , executed : for he by his authority made ecclesiastical lawes to be new reformed , church service and administration of sacraments to be changed , and new instructions in matter of religion to be published , quite contrary to what the foregoing head ( though his father ) had decreed to be christian doctrine . and the reason was the same , because new sacriledge was to be committed by the protectour , for which he was loath to be excommunicated . 21. his elder sister succeeding , repealed and renounced this jurisdiction , and restored it to the church : but her younger sister repealed her repealings , and took it again , when it was in as high language , yea higher , confer'd on her by parliament . and there was a greater necessity for it , than her brother had : for her mothers marriage was declared null by the pope , and consequently her right to the crown . 22. and that this was the design & intention , of the parliament in the first year of her raign , when they renewed the title of her supremacy in church matters , ( though they blushed to call a woman head of the church ) may sufficiently be collected from a speech yet extant , and made in that parliament upon that occasion by the then lord chancelour nicholas heath ; for arguing very strongly against the said title , and the authority imported by it , he takes it for granted that by giving the queen such a title they must forsake and fly from the sea of rome , : the inconveniencies of which he desires may be better considered . in the next place he recommends to their advice , what this supremacy is : for sayes he , if it consist in temporal government , what further authority can this house give her , then she hath already by right of inheritance , and by the appointment of god without their gift ? &c. but if the supremacy doth consist in spiritual government , then it would be considered what the spiritual government is , and in what points it doth chiefly remain . i find , sayes he , in the gospels , that when christ gave to st. peter the supreme government of the church , he said to him , tibi dabo claves regni coelorum , &c. that is , i will give thee the keyes of the kingdom of heaven , and whatsoever thou shalt bind on earth , &c. now if you mean to give to the queen that authority which our lord gave to st. peter , if you will say , nos tibi dabimus claves regni coelorum , &c. we will give to your majesty the keyes of the kingdom of heaven , i pray you shew your commission by which you are authorised to make such a gift . again , for the same purpose our lord said to st. peter , pasce , &c. pasce , &c. pasce , &c. feed my sheep , feed my sheep , feed my lambs : as likewise , tu aliquando conversus confirma fratres , when thou art converted , confirm thy brethren . now if you mean to say so much to the queen , let us see your commission , and withall consider whether her person , being a woman , be in a capacity to receive and execute such an authority , since st. paul forbids a woman to teach in the church . thus argued the said lord chancelour , proceeding in the same manner upon other branches of spirituall government , and concludes , that without a mature consideration of all these premises , their honours shall never be able to shew their faces before their enemies in this matter . 23. but notwithstanding all this , the lords , &c. proceeded to frame an act without any distinct explication , whether it was a temporal or spirituall authority which they gave the queen . or rather they framed it with such clauses , as that the most obvious sence of it imported that it was an authority purely spiritual , that they invested her withall : and most certain it is , that if she had executed such an authority , she might have justified her so doing by that act. 24. however , after that parliament was ended , but before the first year of her raign was expired , such considerations as the lord chancelour had formerly in vain represented had so great an influence upon the queen , that she was obliged by an admonition prefixed to her injunctions , to declare that which the parliament would not , that it was not her intent by vertue of that act to challenge authority and power of ministry of divine offices in the church , but only to have soveraignty and rule over all manner of persons born within her realmes , of what state either ecclesiastical or temporall , soever they be . which explication of hers was confirmed four years after by parliament , yet without changing the foregoing act , or any clauses in it . 25. and consequently she left ordering of matters purely spiritual to bishops , &c. expresly renouncing it ; for as for the power of excommunication , having again taken it from the pope , she did not fear it from any of her bishops . 26. in the times succeeding after her , what qualifications were made and declared by three kings touching spiritual jurisdiction , shall be shewed afterward . they had not any such interests , nor such fears as the three foregoing princes had ; and therefore look'd with a more indifferent eye upon the matter : without repealing lawes , or changing the exteriour forme of the oath of supremacy ; they esteemed it sufficient to qualifie it by moderate interpretations , as shall be shewed . 27. as for the other oath of allegiance , the compiler whereof was king james , the most sad and horrible occasion of it is but too well known ; the intention of it is obvious , and the sence plain . so that it did not stand in need of such a multiplicity of acts of parliament , with many clauses to shew the extention of it . excepting one party , scarce any except against it ; and were it not for some few incommodious expressions and phrases ( nothing pertaining to the substance and design of the oath ) it would freely and generally be admitted and taken , notwithstanding the foresaid parties condemning it , who take that advantage to decry the substance of the oath , from which they have an aversion in as much as fidelity is promised thereby . sect . v. that the oath of supremacy as it lies , and according to the sence of the first law giver , cannot lawfully and sincerely be taken by any christian. 28. it is a truth from the beginning acknowledged by the fathers of the church , that all kings are truly supream governours over the persons of all their subjects , and in all causes even ec●lesiastical , wherein their civil authority is mixed constitutions of synods , however they may oblige in conscience , and be imposed under spirituall censures , yet are not lawes in any kingdom , that is , they they are not commanded , nor the transgression of them punishable in external courts by outward punishments , as attachments , imprisonment , &c. further then supream civil governours do allow . 29. this is a right due to all kings , though heathens , hereticks , &c so that kings by being converted to christianity or catholick religion , have not any new jurisdiction added , or their former enlarged thereby . they do not thereby become pastours of souls , but sheep of lawfull pastours : and it is not a new authority , but a new duty that by their conversion accrews to them , obliging them to promote true religion by the exercise of their civil authority and sword : and subjects are bound to acknowledge and submit to this authority of theirs , that is , not alwayes to do what princes in ecclesiasticall matters shall command , but however not to resist , in case their inward beliefs be contrary to theirs , but patiently to suffer whatsoever violence shall be offer●d them . 30. such a submission therefore to kingly authority may , when just occasion is , be lawfully required by kings from all their subjects , yea a profession thereof by oaths . but such an one was not the oath of supremacy when it was first contrived and imposed . for there an authority in many causes purely spirituall , was by our princes challenged , as hath been shewed . therefore if we consider that oath as now imposed on subjects infinitely differing from their princes beliefe and judgment , both in point of doctrine and discipline , it is not imaginable how it can be taken in such a sense as was first meant , by any congregations , no not even by that which is of the kings own religion . 31. the oath consists of two parts ; one affirmative , and the other negative : the affirmative clause obliges all the kings subjects though never so much differing in their beliefs , to swear an acknowledgment that the king is the only supreme head and governour of his realme , as well in all spiritual or ecclesiastical things or causes as temporal . and the negative to deny that any forraign prince , prelate , &c. hath or ought to have any jurisdiction , power , superiority , preeminence or authority ecclesiastical or spiritual within this realme , and to renounce all such . 32. these two recognitions , if the words be interpreted in their proper grammatical sence ( as all oathes in reason ought to be , unlesse they be otherwise interpreted by authority ) and according to the intention of the first lawgiver declared by his practice , imply ( excepting even a personal conferring of orders , and administring sacraments ) that all jurisdiction purely spiritual is acknowledged to be the kings right . now what christian at this day alive will make these two recognitions in the sence aforesaid ? yea what english protestant will be willing to make even the negative recognition ? for if there be no forraign power at all superiour to the king in things or causes purely spiritual , then neither is the pope a patriarch of the west ( which yet king james will not deny ) neither can a lawful and free general council oblige english protestants , which yet they so often protest to submit to . and as for the affirmative clause , it is well known they do not admit it , at least in k. h. the eighth his sense ; we may add , nor in q. elizabeths , as their 37 article will testify , contrary to the rigorous sence of the words of the oath . 33. how much lesse then can any english subjects divided both in belief and ecclesiastical discipline from the head and body of the church of england , submit to the same oath ? for can the king be acknowledged in all causes spiritual to be a head of churches of which he renounces , and is renounced the being so much as a member ? shall he contrive , or order the contriving of articles of belief respectively sutable to each congregation , and bind his subjects severally to subscribe thereto , when himself believes them to be false ? will he require some to be obedient to bishops as instituted by christ , and others to renounce them as antichristian ? some to use no other forme of service but the common-prayer-book ; others not that but the directory ; and others neither of them , but their owne crude imaginations and non-sense ? will he command some to submit to the pope as supreame pastour , others calvin , others zuinglius , or socinus , or a john of leyden , or a knipper dolling ? 34. it is evident that by vertue of this oath unchanged in any words , this kingdom has at least thrice changed its religion , and the whole frame of the church . for in k. henry the eighths dayes , excepting onely in one point , it was intirely catholick . in king edward the vi. his daies it was almost lutheran : and in q. elizabeths very much calvinistical . and which is strange , excepting catholicks , those that did not change their belief , yet were content to take the same oath . which could not be done without framing to themselves different sences and mental evasions , so as though all took the same oath , yet each severally took a different oath , with a meaning in all of them contrary to the intention of the oath-makers . 35. matters standing thus , what a burden of guilt most we suppose to lye upon these kingdomes by occasion of an oath so solemnly imposed on the whole nation , which if we regard the force of the words , no man can take sincerely ? and this guilt is the more aggravated in this respect that there cannot possibly be any real necessity for the imposing of it . for since by an oath of allegiance and obedience , his maiesty may be secured of his subjects loyalty , what necessity or use can there be of such ambiguous acknowledgments of such a supremacy which the king himself will not acknowledge , and the affirming or denying of which contributes nothing to his safety ? he has experienced great disloyalty from a world of those that have most freely taken it , and none at all from those catholicks that have refused it . it is manifest that it was first contrived meerly on purpose that king henry the eighth might make a most filthy and execrable use of it . but now at last his majesty having been pleased to declare a liberty to tender consciences , a world of men there are in these kingdomes that are or ought to be weary of colluding with men , and dis-honouring god in swearing according to a a forme which they cannot but judge unlawful , though it were for no other reason but because it is ambiguous . and these are not roman catholicks , for they refuse the oath : but many of distinct sects from both catholick and protestant belief . and surely that christian conscience which is not tender in a matter in which the honour of god and the salvation or damnation of souls is so much concerned as in a solemn national oath , or that would voluntarily make advantage for temporal ends of gain to themselves , or malice to others , by such an oath to ensnare the consciences of another , only pretends to be a christian , but in his heart saies , there is no christ , and no god. sect . vi. in what sence the oath of supremacy is taken by english protestants . 36 notwithstanding what hath been said , although the oath of supremacy as it is conceived , and in the rigorous sence of the words , cannot lawfully be taken by any sect amongst christians ; yet we see it freely taken by persons of quite different perswasions in matters of religion : neither will charity permit us to judge , that they do all , or indeed any of them directly against their consciences either take it , or impose it . and some make no doubt at all but that an oath , though it contain expressions which absolutely considered are false , yet are capable of a good interpretation , and that a commodious interpretation is allowed by supreme authority , such a forme of an oath may not unlawfully be sworn to , if other circumstances impede not . 37. now what the sences are in which respectively the protestants and other divided sects do take this oath , cannot assuredly be determined , otherwise then as they have expressed themselves in their writings . but however certain it is that they all of them take it in a meaning so farr different from that which k. henry the eighth intended , that if they had lived in his dayes , and given such limitations to the kingly power in ecclesiastical matters , as we find openly and plainly discovered in their writings , they would have been esteemed as guilty of treason , as bishop fisher and sr. thomas more were . whence appears that an oath remaining for the forme unchanged , may be taken , and allowed to be so taken , in various senses . 38. first for english protestants , i mean since from toward the latter end of queen elizabeth to these dayes , that notwithstanding any spiritual authority either by statutes confer'd , or assumed by k. henry the eighth , and edward the sixth , they attribute to the king only a civil power in matters ecclesiastical , and that they do this with the allowance of our princes , who questionlesse have authority to interpret oathes ( such especially as concern their own safety , and when their interpretations do no waies enlarge their own power , nor diminish their subjects rights ) may appear by evident testimonies in all these three last princes times , published by the most learned doctours then living among them . 39. in queen elizabeths reign we have the testimony of doctour bilson , afterwards bishop of winchester , whose expressions are these ; the oath ( saith he ) expresseth not the duty of princes to god , but ours to them . and as they must be obeyed when they joyne with the truth , so must they be endured when they fall into errour . which side soever they take , either obedience to their wills , or submission to their swords , is their due by gods law. and that is all which our oath exacteth . again , this is the supreme power of princes , which we soberly teach , and which you [ jesuites ] so bitterly detest , that princes be gods ministers in their own dominions , bearing the sword , freely to permit , and publickly to defend that which god commandeth in faith and good manners , and in ecclesiastical discipline to receive and establish such rules and orders as the scriptures & canons shall decide to be needful and healthful for the church of god in their kingdomes . and as they may lawfully command that which is good in all things and causes , be they temporal , spiritual or ecclesiastical : so may they with just force remove whatsoever is erroneous , vitious or superstitious within their lands , and with external losses and corporal pains represse the broachers and abbettours of heresies and all impieties . from which subjection unto princes no man within their realms , monk , priest , preacher , nor prelate is exempted . and without their realmes no mortal man hath any power from christ judicially to depose them , much lesse to invade them in open field , least of all to warrant their subjects to rebel against them . moreover intending to explain in what sence spiritual jurisdiction seems by the oath to be given to princes , he saith first , we make no prince judge of faith : and then more particularly , to devise new rites and ceremonies ; for the church is not the princes vocation ; but to receive and allow such as the scriptures and canons commend , and such as the bishops and pastours of the place shall advise , not infringing the scriptures or canons . and so for all other ecclesiastical things and ●auses , princes be neither the devisers nor directours of them , but the confirmers and establishers of that which is good , and displacers and revengers of that whi●h is evill . which power we say they have in all things and causes , be they spiritual , ecclesiastical , or temporal . hereto his adversary is brought in replying and what for excommunications and absolutions , be they in the princes power also ? to this he answers ; the abuse of excommunication in the priest , and contempt of it in the people , princes may punish : excommunicate they may not , for so much as the keys are no pa●t of their charge . lastly to explain the negative clause in the oath , he sayes , in this sense we defend princes to be supreme , that is not at liberty to do what they list without regard of truth or right : but without superiour on earth to represse them with violent means , and to take their kingdomes from them . thus doctour b●lson : whose testimony may be interpreted to be the queens own interpretation of the oath , since as appears by the title page of his book , what he wrote was perused and approved by publick authority . and to such a sense of the oath as this , there is not a catholick clergy man in france , germany , venice , or flanders but would readily subscribe . 40. in the next place suitable to him doctour carleton in king james his time thus states the matter ; bellarmine ( saith he ) disputing of jurisdiction saith , there is a triple power in the bishop of rome ; first of order : secondly of internal jurisdiction ; thirdly of external jurisdiction : the first is referd to the sacraments ; the second to inward government which is in the court of conscience : the third to that external government which is practised in external courts : and confesseth that of the first and second there is no question between us , but only of the third . then of this ( saith carleton ) we are agreed that the question between us and them is only of jurisdiction coactive in external courts , binding and compelling by force of law and other external mulcts and punishments , beside excommunication . as for spiritual jurisdiction of the church standing in examination of controversies of faith , judging of heresies , deposing of hereticks , excommunication of notorious offendours , ordination of priests and deacons , institution and collation of benefices and spiritual cures , &c. this we reserve entire to the church , which princes cannot give or take from the church . this power hath been practised by the church without co-active jurisdiction , other then of excommunication . but when matters handled in the ecclesiastical consistory are not matters of faith and religion , but of a civil nature , which yet are called ecclesiastical , as being given by princes , and appointed to be within the cognisance of that consistory ; and when the censures are not spiritual , but carnal , compulsive , coactive , here appeareth the power or the civil magistrate . this power we yield to the magistrate ; and here is the question , whether the magistrate hath right to this power or jurisdiction , &c. this then is the thing that we are to prove , that ecclesiastical coactive power by force of law and corporal punishments , by which christian people are to be governed in externall and contentious courts , is a power which of right belongeth to christian princes . again afterward he sayes , concerning the extention of the churches jurisdiction , it cannot be denyed but that there is a power in the church , not only internal , but also of external jurisdiction . of internal power there is no question made . external jurisdiction being understood all that is practised in external courts , or consistories , is either definitive or mulctative . authority definitive in matters of faith and religion belongeth to the church . mulctative power may be understood either as it is with coaction , or as it is referred to spirituall censures . as it standeth in spirituall censures , it is the right of the church , and was practised by the church when the church was without a christian magistrate , and since . but coactive jurisdiction was never practised by the church when the church was without christian magistrates : but was alwayes understood to belong to the civill magistrate , whether he were christian or heathen . after this manner doth doctour carleton bishop of chichester understand the supremacy of the king acknowledged in the oath . 41. in the last place doctour bramhall bishop of derry in our late kings dayes , and now archbishop of armagh , thus declares both the affirmative and negative parts of the oath touching the kings supream authority in matters ecclesiastical , and renouncing the popes jurisdiction in the same , here in england , in his book called schisme guarded , &c. the summe of which book is in the title-page expressed to consist in shewing that the great controversie about papal power is not a question of faith , but of interest and profit ; not with the church of rome , but with the court of rome , &c. this learned and judicious writer thus at once states the point in both these respects . my last ground , ( sayes he ) is , that neither king henry the eighth , nor any of his legislators did ever endeavour to deprive the bishop of rome of the power of the keyes , or any part thereof ; either the key of order , or the key of jurisdiction . i mean jurisdiction purely spirituall , which hath place only in the inner court of conscience , and over such persons as submit willingly . nor did ever challenge or endeavour to assume to themselves either the key of order , or the key of jurisdiction purely spiritual . all which they deprived the pope of , all which they assumed to themselves , was the external regiment of the church by coactive power , to be exercised by persons capable of the respective branches of it . this power the bishops of rome never had , or could have justly over their subjects , but under them whose subjects they were . and therefore when we meet with these words or the like , ( that no forraign prelate shall exercise any manner of power , jurisdiction , &c. ecclesiastical within this realm ) it is not to be understood of internal or purely spiritual power in the court of conscience , or the power of the keyes , ( vve see the contrary practised every day : ) but of external and coactive power in ecclesiasticall causes in foro contentioso . and that it is , and might to be so understood , i prove clearly by it proviso in one main act of parliament , and an article of the english church . [ which act & article shall be produced afterward . ] the bishop continues they ( that is , the parliament , ) profess their ordinance is meerly political : what hath a political ordinance with power purely spiritual ? they seek only to preserve the kingdom from rapine , &c. and then having produced the article , he concludes , you see the power is political , the sword is political , all is political . our kings leave the power of the keyes and jurisdiction purely spiritual to those to whom christ hath left it . nothing can be more express then this so clear a testimony of so judicious a bishop touching the kings supremacy in matters ecclesiasticall acknowledged by oath . only we must be excused if we assent not to what he affirms , touching king henry the eighth his not assuming spiritual jurisdiction . 42. again the same bishop thus further adds , wheresoever our lawes do deny all spirituall jurisdiction to the pope in england , it is in that sence that we call the exteriour court of the church , the spirituall court. they do not intend at all to deprive him of the power of the keyes , or of any spiritual power that was bequeathed him by christ or by his apostles , when he is able to prove his legacy . to conclude , omitting a world of other passages to the same effect , he saith , we have not renounced the substance of the papacy , except the substance of the papacy do consist in coactive power . 43. moreover to warrant these explications of three so eminent men of the protestant church , who write expresly upon the subject , may be added , testimonies yet more authentick and irrefragable , of our princes themselves , who are to be esteemed unquestionably authoritative interpreters of their own lawes , at least in these cases , as afore was observed ; and besides those , the publick articles of the english clergy , yea the statutes of parliaments also . 44. in an act of parliament made in the fifth year of queen elizabeths raign there is an interpretation of the oath of supremacy in an express proviso , that the oath of supremacy shall be taken and expounded in such forme as is set forth in an admonition annexed to the queens injunctions published in the first year of her raign . the which admonition was made to take away a scruple raised by some , as if the queen had usurped a jurisdiction purely spirituall , which she renounces : professing first that by vertue of that oath , no other authority is to be acknowledged then what was challenged and lately used by king henry the eighth , and king edward the sixth . this clause is not to be supposed to be any part of the interpretation of the oath : but it is only intended to signifie , that this is no new invented usurpation of a title , but that the same had been allowed to those two kings before her and the same authority ( saith she ) is and was of ancient time due to the imperial crown of this realm . neither doth she say , that she challenges all that those two kings did , as in effect it is apparent she did not , but that what she requires had been formerly granted to them . and it is evident that if her meaning had been that the oath should be taken according to that enormous latitude of power allowed and exercised by them , such a way of indefinite explication would have been far more burdensome and entangling to conscices then before : for that would signifie , that all that swear should be obliged to inform themselves in all the clauses of acts of parliament made by those two kings , and in all the actions performed by them , or else they will swear they know not what . her explication therefore is set down clearly and distinctly in the following words , by which she declares what that authority is which she challenges , and which must be acknowledge in taking the oath , viz. that is , the queen under god to have the soveraignty and rule over all manner of persons born within these realms , dominions and countries , of what estate , either ecclesiastical or temporal , soever they be , so as no other forraign power shall or ought to have any superiority over them . 45. this clause according to the queens interpretation confirm'd by act of parliament , contains the true sence of the oath , so that if this clause can be sworn to , that is all that is signified in the form of the oath , say protestants . now that by this clause only civil power over all persons ecclesiasticall is challenged , appears by a wrong interpretation of the oath which she complains to have been spred abroad , viz. as if by the words of the said oath it may be collected that the kings and queens of this realm , possessours of the crown may challenge authority and power of ministry of divine offices in the church : she renounces all medling with any offices purely ecclesiasticall in the church , ( as also doctor bilson by her authority declares in the forecited words : ) she pretends not to administer sacraments , conferr orders , inflict ecclesiastical censures , determine controversies of faith , &c. but she challenges a supream civil authority over all those that have right to exercise those offices , as being her subjects as well as the laity : and this jurisdiction she will have acknowledged so to be her peculiar right , as that no forraign power shall or ought to have any superiority over them , that is , no part of this regal power , whatsoever spiritual jurisdiction , which she medles not withall , they may challenge . that this is the true sence of this clause appears by that expression [ so as ] which would be void of all sence , if the meaning of it should be conceived to be , that the queen has the supream regal authority , so as no other hath a pastorall authority , no way prejudicial to the regal ; and this sence is evidently confirm'd by the act 50. eliz. which gives this title to the act 10. eliz. that it is an act by which there is restored to the crown the ancient jurisdiction over the state ecclesiastical and spiritual , and an abolishing of all forraign power repugnant to the same ; not simply all forraign power , but only that which would diminish her regal power . for how ridiculous would it be to declare a power challenged , and another power renounced that has no repugnancy to it , and renounced with the words so as ? 46. moreover in the said admonition there are other matters worthy to be well observed : for first by making and with authority publishing that admonition and injunctions , she expresly assumes as her right , a power to interpret oaths and acts of parliament : which if she may do , so doubtless may her successors . secondly , besides this she gives power to any one that takes the oath , in taking it to signifie that he accepts it with the said meaning ; for sayes she , if any person that hath conceived any other sence of the form of the said oath , shall accept the same oath with this interpretation , sence or meaning , her majesty is well pleased to accept every such in that behalfe as her good and obedient subject , and shall acquit them of all manner of penalties contained in the said act against such as shall peremptorily or obstinately refuse to take the same oath . thirdly , that this her interpretation and addition is moreover established by a following act of parliament , which sayes , that it is to be taken and expounded in this forme . lastly , that the oath it self is by the queen in her admonition said to be an oath prescribed to be required of divers persons for the recognition of their allegiance to her . which shews it concern'd not beliefe , but duty only in maintaining her supream civill authority . 47. next in king james his daies what was conceived to be the power challenged by our kings in vertue of that oath , will easily appear by a notable passage in his premonition to all christian monarchs , in which his intention is to convince ( as he saith ) those ( roman ) libellers of wilful malice , who impudently affirm , that the oath of allegiance was devised for deceiving and intrapping of papists in points of conscience . [ now speaking thus , surely he would not it should be believed that his meaning was by continuing to urge the oath of supremacy likewise to deceive and intrap his poor subjects in points of conscience . from which unworthy intention how averse he was , that is , how far from assuming to himself or even denying to the pope a jurisdiction purely spiritual , the following words will testify : ] the truth is ( saith he ) that the lower house of parliament at the first framing of that oath made it to contain that the pope had no power to excommunicate me ; which i caused them to reforme , only making it to conclude , that no excommunication of the popes can warrant my subjects to practise against my person or state ; denying the deposition of kings to be in the popes lawful power : as indeed i take any such temporal violence to be far without the limits of such a spiritual censure as excommunication . [ and suarez and becanus , &c. go further , affirming that by excommunication not any temporal right or power is taken away , or diminished . ] so careful was i ( saith he ) that nothing should be contained in this oath except the profession of natural allegiance , and civil and temporal obedience , with a promise to resist to all contrary uncivil violence . and presently after he adds , that the occasion of the oath was ordained only for making of a true distinction between papists of quiet disposition , and in all other things good subjects , and such other papists as in their hearts maintained the like violent bloody maximes that the powder-traitours did . nay moreover touching the patriarchal jurisdiction he saith , for my self ( if that were the quèstion ) i would with all my heart give my consent , that the bishops of rome should have the first seat : i being a western , king would go with the patriarch of the west . and how far he was from challenging spiritual jurisdiction , he shewed by his constant committing such affairs to his clergy , only adding his regall authority for the execution of their ordinances : but more publickly and validly by a new confirming and causing to be published by his authority the articles of the english clergy , among which is the 37th , we do not give our kings either the administration of gods word or sacraments , which the injunctions published lately by queen elizabeth do most evidently daclare : but only that prerogative which we see to have been alwayes attributed to all godly princes by himself in holy scriptures , that is , to preserve or contain all estates and orders committed to their trust by god , whether they be ecclesiastical or civil , in their duties , and restrain contumacious offenders with the civil sword . 48 , this one article , not only publickly acknowledged by all english protestants , but a subsciption thereto enacted from ecclesiasticks , and those that take degrees in the vniversities , and withall by act of parliament enjoyned to be read by all beneficed ministers within two moneths after their induction , this one article , i say , so confirmed , may alone suffice to demonstrate evidently and distinctly that it is only a civil jurisdiction that the kings of england challenge in ecclesiasticall matters , and not at all an authority purely spiritual or pastoral : they are as all other christian princes have ever been acknowledged , custodes utriusque tabuloe : they ought to see and provide that all their subjects do their duty both to god and man. wherein that duty consists , which concernes the divine worship , they are to learn from the church : and at their peril it is , if they be misdirected by a false church ; but however thus far their just power extends , which must be submitted to either by obeying or suffering . as long therefore as this article is in force in england , there will be no need of searching into the senses or interpretations of following kings , say protestants ; yet if we should do this , it is well known that our late soveraign , and his majesty now raigning , ( besides many expressions vivae vocis oraculo , ) have been rather more carefull then king james , not to interpose themselves in functions purely spirituall . 49. this section shall be concluded with setting down a notable provizo extant in that very statute in which the popes jurisdiction was most prejudiced , and the greatest authority in ecclesiasticall matters confer'd upon king henry the eighth . the which provizo is so cautelously framed , that though king henry esteemed himself to have gained a jurisdiction purely spirituall , and accordingly in many particulars practised it ; to the which several clauses also both in this and following statutes seem as if they gave warrant ; yet the parliament by the said provizo laid a ground how they might in future and better times shew how they meant no such thing . the words are these , provided alwayes that this act , nor any thing or things therein contained shall be hereafter interpreted or expounded , that your grace , your nobles and subjects intend by the same to decline or vary from the congregation of christs church in any things concerning the very articles of the catholick faith of christendom , or in any other things declared by holy scripture and the word of god , necessary for your and their salvation : but only to make an ordinance by policies necessary and convenient to repress vice , and for good conservation of this realm in peace , unity and tranquillity , from rapine and spoil , insuing much the old ancient customes of this realm in that behalfe . not minding to seek for any reliefes , succours or remedies for any worldly things and humane lawes in any case of necessity , but within this realm , at the hands of your highness , your heirs and successors , kings of this realm , which have and ought to have an imperial power and authority in the same , and not obliged in any worldly causes to any other superiour . by this proviso , never repealed , the parliaments ordinance is declared to be meerly political , that the kings independence on forraign power is in worldly things and humane lawes , he being in worldly causes not obliged to any other superiour . 50. thus far of the sence in which both the most judicious among the english protestants have declared , and have been authorised to declare , what power it is that by the oath is deferred to the kings of england , and renounced to be in any forraign prince or prelate ; to wit , a civil political power , wheresoever it can be exercised in any causes ecclesiastical , &c. against this there is not extant a contradictory testimony of any one protestant writer : so that the protestant subjects of england do intend , and judging that they have unquestiónable grounds to judge this only to be the sence of the oath , in this sence only do they take it , and require it to be taken by others . sect . vii . in what sence the oathes of supremacy and allegiance seem to be taken by presbyterians , independents , &c. 51. it is a wonderfull mystery how it should come to pass that our english prebyterians , &c. should ( especially now of late ) with so much willingness and greediness themselves swallow these oaths , and so clamorously , not without threatning , urge the imposing them upon others . is it because the oath of supremacy has so peculiar a conformity to their principles , and that of allegiance to their practises ? or that they are so ready , and pressing to disclaim and condemn all that themselves have done these last twenty years ? 52. first for ther doctrinal principles , i do not find that any of those sects of late in england in peaceable times have publickly declared in what sence they allowed his majesty to have a supreme jurisdicton in causes ecclesiastical or spiritaul , as to themselves : but as to the oppression and destruction of poor roman catholicks , they have alwayes shew'd too great a willingness to exalt the kings authority , and to draw out and sharpen his sword , far more then himself was willing . i do not find that any of them have busied themselves , as a world of protestants and catholicks have , with making discourses upon the oathes . their silence in this point wherein they are doubtless much concern'd one way or other , is surely very argumentative . 53. who ever knew or heard to flow from the tongue , or drop from the pen of a presbyterian , so christian a positon as is sincerely avouched both by english protestants and the generall body of roman catholicks , viz. that even in case a christian or heathen prince should make use of his civil power to persecute truth , that power ought not upon any pretences to be actively resisted by violence or force of armes : but though they cannot approve , they must at least patiently suffer the effects of his misused authority , leaving the judgment to god only . how unknown , at least how unreceived such a doctrine has hitherto been among their brethren abroad , will but too manifestly appear in a volume entitled , dangerous positions , collected by archbishop bancroft out of severall books written by calvinisticall preachers . what judgment their patriarch calvin made of king henry the eighths new title of the head of the church , we have seen before , and what an exception , terrible to princes , the french calvinistical church hath made in their confession of faith , speaking of obedience due to the supreme magistrate , appears at least every sunday in all their hands in print : where they acknowledge such obedience due to them , except the law of god and religion be interested , or to use their own expression , mogennant que l'empire de dieu , demeure en son entire , that is , upon condition that gods soveraignty remain undiminished . which clause what it means , their so many , and so long convinced rebellions do expound . 54. and as for their practices in england and scotland , it were to be wished they could be forgotten , especially all that has hapned the last twenty years : and it may suffiice only in gross to take notice , that the most efficacious engin for begining the late war and engaging their party in the prosecution of it was a publick declaration , that their design was to root out popish doctrines , favoured by the king and bishops , to abolish publick formes of church-service , and to destroy episcopacy and church government , root and branch , which had been established in england by the universal authority of the whole kingdom . 55. these things considered , is it not a great mystery that such persons of such perswasions should be so zealous to take and impose generally either of these oaths ? to think that they do knowingly , directly and formally forswear themselves , and force others to do so , would be uncharitable . therefore an evasion they have to secure themselves in their own opinions from perjury . how little they deferr to kings in their own ecclesiastical matters and government , yea how they declare that none must be excepted from their consistories and synodical jurisdictions even externally coercive , is evident both in sco●land and elsewhere . and it is observable that in the form of an oath lately contrived in scotland , the word ecclesiastical is studiously left out . how comes it then to pass that they can in england swear that the king is supreme head and governour in all causes ecclesiastical or spirituall ? who can reconcile these things together in such a sence ? 56. surely it will be extremely difficult , if not impossible to imagine any colourable evasion or pretext for cousening themselves , except it be this , that both the oaths were made only against roman catholicks acknowledging the pope to be supreme pastour of gods church , so that whosoever can swear that he is no papist , may freely and without scruple take those oaths , as being nothing at all concerned in them : whatever he does , he cannot be a traytor by vertue of the oath , because he was not a powder-traytor . 57. if the secret of the affair do indeed lye on such an interpretation as this , then it will follow that none of the kings subjects are , or can by any oath as yet in force be obliged not to be traytors , but only such roman catholicks as take the oath of allegiance . a hard case for his majesty . 58. this evasion may perhaps serve for the negative clause of the oath of supremacy , wherein profession is made , that the pope has no jurisdiction in this kingdom : but how will they defend themselves from the most principal affirmative clause , that the king alone is supreme governour in all causes ecclesiastical ? till they express themselves in this point , no other expedient , i suppose , can be found , but by denying that there are two distinct clauses in the oath , and consequently by saying that the whole oath is but one simple assertion , viz. that the king is so far to be esteemed the supreme governour as that the pope is not above him : but yet a consistory of presbyters though his subjects , yea any single minister in causes toùching religion and church government may be his superiour . now if this guess hit right , upon the like grounds the oath of allegiance will be interpreted too , as if they that take it should say thus , we promise fidelity to his majesty so sincerely , that notwithstanding any excommunication or sentence of deprivation issuing from the pope against him , we will not seek to depose or murther him . but if our teachers , or we our selves do interpret the word of god against any of his actions , or if we find in scripture that he loves not the pure reformed religion , and shewes his dislike by any publick action , then he must look to himself : for these oaths do not extend to such cases , no not so much as to hinder us from defending our purses with our swords against any illegall exactions . we are sure we are not papists ; that we readily swear , and that is enough . 59. notwithstanding if they look well upon the oath , they will find the word only too stubborn to comply with this sence , where they profess the king to be the only supreme governour : unless they will conceive the meaning to be , that he is only a supreme governour in regard of the pope with whom he will have nothing to do , and who therefore is neither under him , nor above him , and in regard of no body of the world besides , not the most pittifull tub-man . this indeed would be an evasion , the invention whereof is beyond the art of equivocation . 60. it is not here pretended , that by this evasion and no other , presbyterians have the art to sweeten oaths , which in the ordinary sence and understanding of all the rest of the kingdom are point blank opposed , at least to their brethrens doctrines and their own practises : so that the author of these reflexions must leave a more perfect discovery of their mysterious wayes to the eyes of the state infinitely more clear-sighted and penetrating . 61. as for the independents , all that to me is known of them since they lately shew'd their faces to the destruction both of church and state , is their new name : what they think of the oaths , does not to me appear . but the very name implying a renouncing of all order and subordination in church-government even among themselves : and their known practice having been an usurpation of supreme authority to themselves , purchased with the most execrable murther of their undoubted and too too mercifull soveraign : if they can be so hypocritical as to take either of these oaths , they will deceive no body : for it will be evident to all men , that not changing their tenents and courses , they must needs be perjured ; so that to some it may be a doubt whether it be a lawfull or however an expedient mean for the kings safety to offer them the oathes , or to relye upon their taking them . 62. all that for the present will be collected from the words or practises of these two sects , is , that at least they do acknowledge so far a concurrence with the sence of protestants touching these oathes , that they do assure themselves that by them there is no jurisdiction purely ecclesiastical , attributed or due to his majesty : how far , or whether at all they will permit his civil power to act in matters ecclesiastical , till they discover their minds , ( if they be not too much discovered already ) who can tell ? 63. besides these , other scots there are in abundance , which the common voice tyes together as samson did his foxes , tail to tail , their faces all looking several wayes : however they are called usually fanaticks . of these some professe obedience , others profess against it , but not any of them will swear either the one , or the other . their sence therefore of these oaths is neither to be expected , nor if it were had , is it to be valued . sect . viii . vpon what grounds roman-catholicks do generally refuse to take the oath of supremacy . 64. it may very well , and indeed does to protestants seem a mystery almost as hard to be penetrated into , as was that in the last section , why roman-catholicks should so generally refuse to take the oath of supremacy , considering that the whole kingdom besides , does unanimously agree at least in this point , that the supremacy ascribed therein to his majesty does not at all prejudice the spirituall jurisdiction of pastours , with which the king does not meddle , neither indeed does it concern him ; for it is nothing to the king whether one of his subjects be for his faults excommunicated , or admitted to the communion ; whether he be an ecclesiastical person , or a lay-man ; as likewise whether his excommunication or ordination proceed from one beyond seas , or at home ; and the like is to be said of his orders . now since catholick faith teaches that secular power which belongs to caesar , should be given to caesar : and meer spiritual authority over consciences , and upon spirituall penalties only , should be given to the supreme and subordinate pastours , protestants wonder why catholicks so perswaded should refuse to swear that which they profess : especially since by such a refusal they deprive themselves of a comfortable exercise of their religion , and withall expose themselves to many and grievous penalties . they profess loyalty to the king , and dare not swear it . and they hopefully perswade themselves , that if they did swear it , he would believe them , which is a grace that he will not afford to all : but by not swearing it when they are required by lawfull authority , they put themselves in an incapacity to make their loyalty usefull to his majesty , & give perhaps scandal to many out of the church , as if indeed there were some unknown principle of disloyalty in their religion , which forbids them to confirm by oath that which they without oath willingly and almost unanimously profess . this is a mystery that protestants wonder at . 65. if catholicks answer , that they are ready to swear that which protestants so confidently affirm to be the sence of the oath , but the oath it self according to the present form they dare not take , because they find such a sence very unsuitable to the expressions in the oath : the others will reply , that catholicks take too much upon themselves , to give a sence to an oath , contrary to what is declared by publick and supreme authority : that protestants themselves would make a scruple perhaps at it , were it not that the sence in which they declare their taking of it so seems to them warranted by supreme authority , as no man can imagine , almost a more authentick testimony : for that by the oath our princes would have no other then civil regal authority in ecclesiastical matters attributed to them ; and that as they themselves pretend not to a jurisdiction purely spiritual , so neither do they envy or deny it to any of those whom our lord has constituted pastours of souls in his church : all this is attested by all particular writers , nemine contradicente , by the voluntary assertions of our princes , the undoubted authoritative interpreters of their own lawes , who publickly approved such writers , and also shew'd this by their actions , or rather their omissions to exercise spiritual power . further the same is attested by a publick article or confession of faith of the whole body of the english clergy confirmed and made an ecclesiastical law by regal and parliamentary authority : and lastly by acts of parliament remaining in full force , so that in the opinion of protestants it is almost impossible to find stronger assurances of any truth , then are the proofs that this is acknowledged to be the true sence of the oath . thus say protestants . 66. notwithstanding in the judgment of catholicks , the negative clause in the oath , [ viz. no forraign prince , prelate , &c. hath or ought to have any jurisdiction , power or authority ecclesiastical or spiritual within this realm ] seems incapable of that sence , and directly contrary to a point of their faith , viz. that the pope is supreme pastour of the whole church in matters purely ecclesiastical or spiritual . that clause has so horrible an aspect , it implies a renouncing even the popes pastoral authority , and this with so much emphasis , that least the word [ ecclesiastical ] might possibly import a civil authority in ecclesiastical courts , there is added also [ spiritual : ] that therefore a catholicks tongue cannot repeat it , much less swear to an acknowledgment of it . 67. but this excuse does not satisfie such protestants as out of compassion to the fellow-sufferings of roman catholicks , are desirous that their fidelity may be usefull to their soveraign and country . for they reply , that though the said clause might perhaps deserve to be ill looked on by strangers , yet not so by englishmen : since the word [ spiritual ] has not the same notion elsewhere , that it has in england . the oath is to be administred not only to schollers , but to all lay-persons in office , to soldiers in ships , &c. now in england the word [ ecclesiastical ] is not commonly understood by ignorant persons , and therefore for explanation of it there is added [ or spiritual , ] which term whensoever it is applyed to jurisdiction , signifies in england no more then such jurisdiction as is exercised in foro contentioso , and ecclesiastical courts , which we call the spiritual courts , and spiritual judges , and spiritual authority , as my lord of derry well observes : for as for that purely spiritual jurisdiction that a bishop exercises in censures , or a confessarius over his penitent in the internal court of conscience , english men ordinarily know little or nothing of it . and therefore if that clause were to be translated into italian , french or latin , the word [ spiritual ] ought not to be turn'd spiritualem , but some other term must be invented , which should import this sence , and no more . 68. again , though the clause sayes that the pope has not any authority , no not so much as ecclesiastical or spiritual : it hath as they think , already been shewed that that phrase implies only that he hath not any such regal or civil authority by his own right and divine law , as the king challenges in matters ecclesiastical , as the approved explication by the words [ so as ] in queen elizabeths admonition demonstrates . neither is it unusual among writers , when they speak of a present matter , and would deny any thing concerning it , to deny it in indefinite terms . so when our saviour sayes to the scribes , if ye were blind , ye should have no sin ; or , ye should not have any sin , his meaning is not , that if they had not had sufficient light whereby they might perceive him to be the messias , they would not have been proud , malicious , adulterers , &c. but only this , that the sin of infidelity should not have been imputed to them , which before he had charged them withall . 69. therefore although that clause look so hideously in the eyes of roman catholicks , that if it stood alone , and were considered absolutely and simply by it self , they could not without renouncing a point of acknowledged catholick faith subscribe to it : notwithstanding if it be considered with dependence on the foregoing words of the oath , it speaks a quite other language then otherwise it would in their opinion . 70. to give some examples of the like case . if it were proposed to an orthodox christian whether he would subscribe to these assertions , the father is greater then the son , and , there is no evill , but god is the author of it ; he would doubtless refuse to subscribe to the former , as being heretical , and to the later , as being moreover blasphemous . notwithstanding having been informed that our saviour speaking of himself as a man , said , my father is greater then i am , and that the meaning is , that the father is greater then the son , if the son be considered according to his humane nature : and again that god has by his prophet speaking of afflictions , said expresly , is there any evill in a city , of which i am not the author ? and that the word [ evill ] in that speech doth not signifie sin , which it does , when it is mentioned absolutely and simply ; but only punishment ; then a good catholick will make no difficulty in subscribing to both those sayings . now the very same , say they , may be said touching this clause as it lies in the oath , especially having been sufficiently declared that it is only a civill temporal jurisdiction in ecclesiastical courts , &c. which is denyed to belong to any other by right , except only the king. 71. but in all events , they conceive that among all roman catholicks those might soonest be perswaded to admit a favourable interpretation of this oath , who maintain the doctrine of equivocation , which is not expresly excluded by this oath , as it is by that of allegiance . though how can equivocation be excluded , when according to them one equivocation may be renounced by another ? a most horrid example whereof england has lately seen in the r. padre antonio vais . 72. neither do protestants think that a declaration formerly made by the pope , and forbidding catholicks to take those oaths with any interpretation whatsoever , needs to be a hindrance to the taking of it in the forementioned sence so publickly avouched , but onely in any secret meanings invented , or mentally reserved by particular persons . for surely the pope intends not to take a power from law-givers to interpret their own lawes , nor to forbid their subjects to admit their interpretations , if they be agreable to truth , and that the words be capable of being so interpreted , as these are pretended to be . certain it is that the pope was never informed of this so legal an interpretation : for if he had , he would never have forbidden that to distressed english catholicks , which to his knowledg all good subjects in france , germany , venice , &c. neither will nor dare refuse to acknowledge and profess . besides , ( say they ) is england now become the only kingdom in christendom where all manner of briefs must be immediately submitted to without a publick legal acceptation , and without examination of the motives , or suggestions by which they w●re procured ? it is far otherwise now in the most catholick countries , and was formerly even in england , when it was most catholick : the lawes then made against receiving or executing bulls from rome without a publick admission under the penalty of incurring a praemunire , are still in force . 73. if catholicks rejoyning , say that there is another regard for which they are unwilling even to receive information touching any qualifications of these oaths , viz. because the mere admitting a probability that they may lawfully and without prejudice to catholick faith be taken , would argue that so many vertuous , wise and holy men as have suffered death , &c. for refusing them , have suffred without any necessary cause : such were bishop fisher , sir thomas more , &c. in king henry the eights dayes , and many good priests since . 74. notwithstanding , say protestants , such a consequence is not necessary : for first , it hath been shewed that king henry the eighth intended to exclude the purely spiritual jurisdiction of the pope , his power of determining matters of faith according to former lawes of the church , &c. and therefore no wonder that good catholicks then would not betray their consciences . but it is well known that sir thomas more advised the king to limit some excesses of the popes jurisdiction . and an eminent writer , tells us that bishop fisher offered to take the oath , if it might have been permitted him to explicate his sence of it , which could be no other then this , that he should deny the popes temporal jurisdiction . secondly as for those that suffred in q. elizabeths time , it is certain that all good catholicks would never have esteemed it a martyrdom to dye for refusing to the king a supreme kingly power , and attributing that to the pope . they had therefore a quite different notion of what the state of england required by this oath . but of late good occasion has been given for a more exact examination of it . for to make a sincere and ingenuous confession , it was a committee of the late rebellious parliament , that probably first of all discovered what use they made of the foresaid proviso in the act 5. eliz. to warrant them to take this oath without submitting their religion to the king. and the same use they judged that all other sects might make of the same , and justify their so doing by law , even roman catholicks themselves . 75. all these things considered , it is no wonder that english protestants not being fully informed of the state of catholicks , should wonder at roman catholicks for their so universal agreement in refusing an oath so interpreted , without the least prejudice to their faith , but with so unexpressible a prejudice both to their estates and exercise of their religion . 76. the authour of these reflexions does freely acknowledge that he has been inquisitive with more then ordinary diligence into the grounds upon which protestants do make no scruple at all to take an oath , which if it had no expounders to qualifie the sence properly imported by the words , he knows they could not take it with a good conscience nay moreover he has given all the advantage that he could to the proofes produced by them to justify that no other sence ought to be given therto , by any english subject : in so much as he may apprehend that he shall incurr a danger to be esteemed by catholicks to have a design to encourage them also to take it , since that sence is such as is very convenient to the principles of catholick religion . 77. but he protests the contrary . his end in writing all this is ( besides a satisfaction given to his mind , that he cannot now without breach of charity charge protestants with such an unsincerity in their taking this oath , as presbyterians &c. are apparently guilty of ) to afford unto the world an illustrious proof of the most perfect sincerity , and the greatest tendernesse of conscience expressed on this occasion by the generality of english catholicks , that i believe ever was given by any church since christs time . 78. they live here in their own native country with lesse priviledg then strangers , they are excluded from having any influence on any thing that concerns the common-weale of which they are freeborn subjects ; when laws are made against them as guilty persons , they are not permitted to separate their cause from a few that only deserved the penalties of those lawes ; they are by lawes obnoxious to greater sufferings then enemies ; they see their families impoverished , their houses invaded by savage officers , their lives forfeited as traytours , for entertaining those without whom they could not live otherwise then as pagans , deprived of performing any service and worship to god , &c. all these miseries they groan under without proofe of any demerit on their parts ; the crimes of a few miserable seduced and seducing wretches , and their bloody doctrine , by none in the kingdom more detested then by themselves , are made their guilt . and these calamities they could avoid by taking an oath , the present new acknowleded sence whereof ( as to his majesties right ) is just and lawful . and yet they dare not take it . why ? because they fear god above all . but do not protestants fear him too ? they are no judges of the consciences of others . this they assure themselves of , that if those that now take the oath , had been to have framed it , they would have shewed a greater proof of their fear of god , then to have expressed the kings supremacy in termes fit for none but k. hen. the viii . 79. but moreover great difference there is between the case of protestants and roman catholicks in regard of this oath . for protestants know that the first invention of this oath was to explore the consciences of catholicks , and to tempt them to schisme , by renouncing the spiritual authority of the head of gods church , which under perill of damnation they cannot do . they would not perhaps find so great difficulty , ( without swearing , ) only to say , that the king alone is the supreme governour in all matters ecclesiastical within his dominions , &c. when they are obliged to say this to persons that acknowledge with them such power to be only civill : but an oath to catholicks is a thing so dreadful , that they dare not call god to witnesse that they sincerely swear an acknowledgement that the pope has not , nor ought to have any superiority ecclesiastical or spiritual , unlesse it might be permitted them at the same time , & in the same breath to signify that this is intended of civil , kingly authority in ecclesiastical causes . they tremble to swear in a phrase at the best ambiguous , or rather not ambiguous , but formally contradictory to catholick doctrine : for all the words that they pronounce , and of their acknowledgment whereof they make god a witnesse , are such as they are perswaded to be manifestly erroneous . now god is called a witnesse to what men say in an oath , not to what they think , unless they think as they say . 80. but moreover there is another consideration that is more than sufficient to make the taking of this oath inconsistent with catholick religion : and that is , the difference that king james , bishop andrews , &c. put between the two oathes of supremacy and allegiance , in regard of their end and intention . for sayes king james , the oath of allegiance ( was not framed against roman catholicks in general , but ) only to make a separation between catholicks of a peaceable disposition & in all other things good subjects , and such roman catholicks as maintained the rebellious maxims of the powder-traitours . but as for the oath of supremacy , the intention of the continuation of it , was to the end to discover who were roman catholichs , and who protestants . so that whosoever takes that oath , is presumed by king james &c. to declare that he is no catholick : bishop andrews has the like expression : but withall he discovers the usesessness of that oath . for ( saies he ) what needs any oath at all to detect who are roman catholicks ? for they refuse to be present at the protestants church service , they will not come to our sermons , they dare not receive the eucharist with us , &c. so that without any oath you may easily know who are roman catholicks . 81. lastly the principal proof by which protestants demonstrate that by the oathes no other authority or supremacy is given to our princes , but civil only ( which is the 37 article of the english church ) though it be sufficient to clear the affirmative part of the oath , yet not so for the negative , concerning the popes spiritual jurisdiction . yea in the same place it is expresly excluded : for the words following in the same article do apparently give and require a very uncatholick sence of that negative clause ; for there is expressely affirmed , the bishop of rome hath not any jurisdiction in this kingdom . now since both king james , bishop andrews , and the thirty seventh article , even in the very same places where they speak of kingly and papal power do as the former rightly state the kingly , and leave the papal ( spiritual ) power indifinitely excluded , their intention appears to have been to declare against , and require an abrenunciation of a catholick point of faith . 82. upon these grounds catholicks dare not but refuse to take the oath of supremacy . perhaps by the new unlawful art of casuistry some of them might think they could find evasions : but generally such is the tendernesse of their consciences that they dare not think it lawful to make advantage of casuistry in a solemn oath . very likely protestants will call them nicely scrupulous , foolish or improvident for this their tendernesse of conscience . but sure they will not suspect them disloyal , who attribute as much authority to the king as themselves do : and if it were permitted them to confirm this by a clear oath , in their own language , they would not yield to them in the fullnesse of the expression . if hereafter they are resolved not to grant them any ease from their pressures , if a harmlesse scrupulosity in catholicks shall bear those penalties which direct rebellion in others escapes , if to satisfy the passion of not very good subjects , those that are truly loyal shall be treated as rebells , and their religion only punished indeed ; however that will not be acknowledged by those that punish it , all that remains for catholicks to say , is , dominus judicabit fines terrae . sect . ix . vpon what grounds some catholicks make scruple to take the oath of allegiane . 83. next followes the oath of allegiance , framed by k. james upon the greatest provocation , and an attentat the most execrable , the most abhorred by the whole body of catholicks , both at home and abroad , and the most scandalous to christian religion that ever was . this oath affords also matter of wonder to protestants , why catholicks who acknowledge the kings supreme civil authority , should make any scruple to take it , since it was never meant against such . 84. but they may impute only to themselves the cause of such a refusal : for by some incommodious phrases unnecessarily thrust into it they have frighted many from taking it : and as if they had conspired with that one too well known party which alone gave occasion for the framing it , they have given them advantage for those unnecessary phrases sake to fix upon all the refusers a scandalous however unjust imputation as if they approved these abominable principles , from which flowed that more abominable attentat , which deservedly wrung extreme severity from a prince the most element that ever this nation formerly had enjoyed . 85. in the following reflexions therefore upon this oath , justice requires that we should divide between the innocent and the guilty , between those that ( not in this kingdom only ) have made that principle of disloyalty their distinctive charter ; and those that are ready to renounce that principle , if they might be allowed to renounce it by any other , though more emphatical expressions . 86. as touching the former unhappy party , it is observable that at the first publishing of the oath , there were in every line and almost particle of it pointed out by them a several heresie : all which heresies are now at last vanished , excepting only one , which is that by which there is enjoyned [ a renouncing of that so bruited article of faith touching the popes power of deposing princes not for heresie only but almost any other fault that shall be esteemed sufficient to deserve it . 87. this pretended article of faith is by such new de-fide-men grounded either upon the actions of certain popes since pope gregory the seventh , which both for their own sakes and ours it is to be wished had never been done , or might be blotted out of all mens memories ; or upon the decrees of some councels not received or acknowledged by catholick churches ; but principally upon a decree of the councel of lateran under pope innocent the third , in which an ordinance is said to have been framed to oblige ( not supreme princes but ) temporales potestates and dominos , which bear offices in states to take at oath to root out of their dominions all hereticks , upon penalty ( if they do not performe what they swear ) of being denounced by the pope to be deprived of their estates , &c. yet reserving the right of the supreme lord. 88. all these allegations have been already unanswerably confuted by several learned writers of our nation : but because this last decree of a councel not so questioned , for as much as can be proved to have been decided in it , and because it is almost alone suggested to the tongues of some catholicks among us , as the principal pillar of that pretended article of faith , for the maintaining of which they are exhorted to forfeit their estates and lives , they are desired sadly to consider , 89. first , that this pretended decree of faith has been disclaimed by a world of unquestion'd catholicks ; and doctor bishop the last catholick bishop but one in england , has written a book purposely against it ; and no proof can be given , that it was ever received or executed by any catholick kingdome out of italy : the reasons whereof are , 1. because these decrees were never published by p. innocent , nor so much as a copy of them extant either in the body of councells , or the vatican library , or any where else , till a certain german three hundred years after , said that he found them in a manuscript , compiled he knowes not by whom , being indeed a meer collection made by some unknown person out of the decretals of his nephew gregory the ninth . 2. because by the testimony of all historians of those times , p. innocent the third suffred much in his reputation for having convoked such a multitude of prelates to no purpose . above sixty capitula were by the popes order recited in the assembly , and many of them pend in a stile as if they had been concluded ( for that was the popes expectation ) but nothing at all could be plainly decreed : they seemed indeed to some [ placabilia ] passable , to others onerosa , but no conciliary determinations were made except one or two , ( which was about the recovery of the holy land , and the subjection of the greek church to the roman ) by reason of a war then begun between them of pisa and genua , which called the pope from the councel . 90. again , though it were granted that this was a conciliary decree , it is far from looking like an article of faith , which ( saith bellarmine and canus ) may easily be discerned by the stile ; here is nothing proposed to be believed ; no anathema fulminated against those that are of a contrary sentiment ; no signification that the contrary is against the words or sence of scriptures . &c. at the best therefore it is a mere ecclesiastical ordinance touching external discipline and being such , what is more ordinary , and by custom permitted , then for princes to refuse the admittance of them ? we see at this day that the state and church of france do reject the decrees of reformation made in the councel of trent . this is known at rome and all christendom over ; and yet who dare impute heresy to them ? what confusion would follow , if all the ordinan●es of the councel of trent should be practised among catholicks here in england , as about clandestine mariages &c. 91. thirdly suppose this were granted to be an ordinan●e established , and admitted all christendom over , yet supreme , and independent princes not being expresly named in it , but rather excluded by the expressions of it , what can be more palpably injust , then without , and against their consent , to captivate them to such an ordinance ? moreover to demonstrate that they were purposely excepted , the emperour frederike not above five or six years after , published an edict to the very same intent , and in the very same language and titles , by which he intended to oblige only the feudatary princes and officers of the empire by oath to root out heresy : and yet after all , no example can be produced either in the empire , or other christian states that such an oath was in succeeding times imposed . this is the article of faith , for the maintaining of which it is by one party expected that all english catholicks should ruine both themselves and their religion . it is not so in catholick countries abroad : vve know that charles the fifth by a law of the empire publickly permitted lutherans in several provinces , and all the kings of france since henry the third , the calvinists through their kingdom , and yet the pope never so much as threatned , nor they feared a deposition . 93. and as for the doctrinal point of faith most shamelesly pretended to be involved in that or the like decrees , to wit , the popes power of deposing princes , what one catholick state , kingdom , republick or city can the preachers of it name where it is received , or permitted to the people to be taught , even as a probable opinion ? 94. it is well known that in france , in the year 1614. a book written by suarez the jesuite , purposely against this oath , in which that deposing power was asserted , was by a decree of the parliament of paris condemned therefore to be burnt by the publick executioner , as containing propositions scandalous , seditious , tending to the eversion of states , and inducing subjects to practise against the lives and sacred persons of kings , &c. and moreover it was ordained , according to a former edict made a. d. 1610. that a decree then made by the theological faculty for renewing a doctrinal censure of the same faculty , a. d. 1408. against the like doctrine , and confirm'd by the councel of constance , should every year upon a certain day be read in the schools of the jesuites , and of the four mendicant orders . besides all this , the same parliament enjoyned the four principal jesuites in paris , armandus , cotton , fronto and sirmond to take order that their general at rome should renew a prohibition to any of the society to teach and publish the like doctrines , and themselves were commanded in their sermons to preach a contrary doctrine : all this under the penalty of being proceeded against as traytors . 95. the like fate had several other books written by eminent persons of the same order , as mariana , bellarmine , santarellus , &c. which maintained the popes temporal jurisdiction and power to deprive princes , and to absolve subjects from their obedience . and particularly upon occasion of santarellus his book , no less then eight universities in that kingdom , paris , valentia , tholouse , poictiers , bourdeaux , bourges , rheims and caen did of their own accord , not expecting any command from the court , in the year 1626. brand the doctrine of the popes deposing power with the titles of impious , seditious , infamous to popes , ruinous to states , &c. 96. yea moreover within these six moneths a certain priest of the hermitage of caen , called fossart , a known emissary of that society , having in his publick acts for a degree in that university advanced this proposition , that the pope has a soveraign authority in temporals as well as spirituals , and that he has power to depose and constitute kings ; though to evade a censure , he interpreted his assertion , saying that he understood that power of the pope to extend only to tyrants : notwithstanding by a decree of the whole faculty of that university , both his proposition and exposition of it was censured to be impious , pernicious , seditious , and in all regards to be detested , and as such it was by them condemned . and the same fossart being after this imprisoned , was sentenced by the presidial court of justice in caen publickly and bare-headed to acknowledge that the said propositions were false , contrary to the holy decrees of councels , to the fundamental lawes of that kingdom , and to the liberties and rights of the gallican church . 97. such is the judgment of the ecclesiasticks and state of france of this article of faith , from which was issued rivers of blood during the ligue there . as zealous against the temporall power of popes , has the state of venice shewed it self : and if other catholick kingdomes have not done the like , it is because they have not had such dismal occasions and provocations to declare their minds . in spain indeed the schools are connived at , to preserve it from extinguishing , because by its assistance a great part of navarre has been annexed to that crown , and some hopes of england too gave it credit there . but yet when the court of rome would interpose in temporal matters there without the kings liking , he is as boldly resisted as in any other catholick kingdome besides . 98. and as for the church and state of england , i mean even in former times when catholick religion most flourished here , and when church-men had the greatest power , what sign can be shewed that the foresaid decree and the new article of faith was admitted either in parliaments or synods ? yea so far were they from acknowledging the popes deposing power , or supremacy in temporals , that statutes were then made , and the penalty no less then a praemunire against any that without the kings licence should make any appeals to rome : or submit to a legats jurisdiction ; or upon the popes summons go out of the kingdom ; or receive any mandats or briefs from rome ; or sue in a forrain realm for any thing , for which the kings courts took cognisance ; or for impeaching a judgment given in the kings courts ; or for purchasing bulls from rome for presentments to churches an●iently sued for in the kings courts , in the time of all his progenitors . and it is very observable that in the act , where the last ordinances were made , we find this expression , to this all the bishops present , and all the procuratours of the absent unanimously assented , protesting against the popes translating some bishops out of the realm , and from one bishoprick to another . and moreover the ground of their rejecting the popes usurpations in temporal matters is there thus expressed , for that the crown of england is free , and hath been free from earthly subjection at all times , being immediately subject to god in all things touching the regalities of the same , and not subject to the pope . 99. all these lawes and many other of the like kind , all the kings catholick subjects knew , and willingly submitted to , without any prejudice to their beliefe that the pope was the supreme pastour of gods church in spiritualibus . and all these lawes are still in force , and the penalty of them no less then a premuni●e . our de-fide-men are not much concern'd in all this : but sure persons of honour and loyalty , and such as have estates in the kingdom , are very deeply interested . 100. and now let any english catholick judge what reception such a decree or article of faith would have had in england in those most catholick times , if they had been proposed those that were so jealous of the least deminution of the kings temporal power in matters of the smallest consequence , and that imposed the greatest penalty but death upon transgressours , that is , upon all factours for the gaining to the court of rome any illegal temporal authority , with what indignation would they have heard only the mentioning of the reception of such a decree ? and yet those lawes were made not long after that councel had been assembled : whereby it is apparent that they were ignorant of it . those that would not suffer the least flower of this imperial crown to be ravished from it , would they admit a power and forraign jurisdiction to take the crown it self from the kings head , and afterward the head it self from his shoulders ? 101. it is true , the teaching of such an arti●le of faith brings very great temporal commodities to those few that have the cruelty to their country to become the preachers and apostles of it : great favour and power they gain thereby abroad , and therefore they will take it kindly at the hands of english catholicks , if for a mere secular advantage of theirs , they will be content to sacrifice their own estates , honours , families and lives , as traytors , to the law●s , and withall bring an unavoydable scandal to catholick religion , besides . but truly this is too dear a rate to be paid for such a commodity : 102. a man would think that such apostles should be content , yea and by their own doct●ine of probability should be obliged to grant this doctrine of the popes deposing power to be somewhat less then an article of faith. the opposition of the whole state & ecclesiasticks of france against their single forces surely may be available to make it pass at least for a probable opinion . but this they must not allow , because if it be not an article of faith , unless infidelity to princes be de fide , it signifies ju●t nothing , neither can it have any effect at all . for certainly no law nor justice wil permit that an authority only probable , and therefore questionable , can dispossess kings of their right to a supremacy in temporals , in which they are actually instated : so that such an authority can only have force to dispossess princes already dispossessed . 103. however they would esteem themselves much bound to any other learned catholicks among us , if they would condescend to grant that it is only probable that it is a point of faith and decree of a general councel . but in vain will they expect such a compliance . for by granting only so much , it will necessarily follow ? 1. that all the so rigorous censures given of it by the parliaments and vniversities of france have been most temerarious and damnable , for what can be more horrible then to call a doctrine impious , seditious , detestable , &c. which probably is a fundamental christian verity ? 2. that the preaching of that doctrine will be far more safe , yea only safe in conscience : because if it be probable that it is an article of faith , the teaching of the contrary may perhaps come to be heretical , which the teaching of it cannot be . 104. in vain therefore do they expect so easie a condescendence from others : and the more unreasonably , because themselves dare not justifie this their article of faith in the catholick kingdom of france to be so much as a probable opinion , no not in these times when they lately had a great cardinal a minister of state their confident , and a confessarius or manager of the kings conscience , their court-instrument : who is so much , too much a courtier , and ( as long as he lives in france ) too little a zelot for this their peculiar principle , as that he dares not so much as motion to his penitentan acceptation of that decree of lateran interpreted in their sence , but freely absolves him , and admits him to the communion without so much as confessing among his faults his dis-beliefe of this article , yea professing the contrary . nay more , they themselves whilst they are there , do not believe it : for if they did , they would not surely omit to attempt the conversion of french catholicks , at least , in articulo mortis , to this their fundamental point of faith ; but this they dare not , and care not to do , nor do they refuse to take mony for praying for their souls , as they did formerly in england to some that defended the oath of allegiance . 105. what charme then have they to make such a topical , uncatholick aricle of faith to serve only for the meridian of england , which of all the countries in christendome ought least to hear any mention of it ? they themselves in france are , or at least appear catholicks a la mode de france , and dare not so much as in a whisper say that this is a topical opinion , much less an article of faith : and yet the king there is of the popes own religion , and consequently not obnoxious to the danger of it . what stupidity then , what blindness do they presume to find among us english catholicks , that they should fancy that we do not evidently see that it is their own secular interest only that makes the same point of doctrine to be de fide in an island , and a pestilent errour in terra firma ? 106. in vain therefore do they hope that all catholicks which have not made them the depositaries of all their reason and common sence , will admit a position infinitely prejudicial to their religion , to their king , and to their own souls , which they would renounce in regard of their own single estates or persons . for suppose a bull of excommunication should be procured from rome against any catholick lord , gentleman , or farmer in england for some new heresie of jansenisme , or for denying their exemptions , &c. and that in consequence thereof , the pope by his temporal authority should lay a sine upon their heads , or deprive them of their titles and estates : would those lords or gentlemen quietly be content to be unlorded and become peasants , or would they pay their fines and resign their estates to such apostles ? if not , as most certainly they would not , with what conscience would they suffer themselves to be perswaded that the sacred person of their soveraign only is obnoxious to slavery , beggery and danger ? 107. though that party therefore be so tender-conscienced that they dare not , or so obnoxious to superiours abroad that they must not , according to the clause of this oath of allegiance , swear , that they do detest as impious that position of theirs , that princes excummunicated or deprived by the pope , may be deposed or murdred by their subjects : yet since english catholicks , yea even their own penitents will be both good catholicks , and therefore good subjects , as all are in france , germany , venice , flanders , &c. till an authentick approved , received decree of the church be produced , or procured to declare , not in england only , but all christendom over , that that position is de fide , they will not be deprived of their christian liberty to renounce it , especially being assured that without renouncing of it the state will never acknowledg them for loyal subjects . it is well known that in france there was an oath framed by the whole body of the fiers estate , in which they are to be sound farr more comprehensive expressions then are in our oath , for therein is expresly affirmed , that there is no power on earth , either spiritual or temporal that hath any right over his majesties kingdom to deprive the sacred persons of our kings , nor to to dispence with , or absolve their subjects from their loyalty and obedience whi●h they owe to them , for any cause or pretence whatsoever . 108. this will suffice concerning that position , which those who will not be permitted to renounce , but rather maintain it to article of faith , yet however will perhaps not refuse to profess themselves ready to swear . 1. that the kings of england excommunicated by the pope , may not be murthered by their subjects , and to detest the contrary as heretical . 2. yea moreover , that notwithstanding any sentence of deprivation ever hereafter , upon what occasion soever to ensue , they will bear faith and true allegiance to his majesty and his successours . and what needs princes desire any greater security ( say they ) what need they trouble themselves with their subjects speculative opinions ? 109. but ( alas ) a miserable security , a poor testimony or gage of fidelity is all this , god knowes . for first , murder being an unjust killing out of malice , and with a deliberate purpose , is a sin so horrible in it self , that god himself cannot make it lawfull , much lesse the pope : therefore in all reason instead of those words [ may not be murdred ] they ought to say [ may not be killed by their subjects ] for otherwise notwithstanding that oath the pope may be acknowledged to be a competent judge of life and death over our kings to sentence them to the slaughter , and that sentence may be put in execution without murther : for who ever said that a malefactour put to death by law was murthered by the judges sentence ? 110. but whether they say [ may not be murthered ] or [ may not be killed ] princes will esteem themselves little advantaged by such an oath , unlesse the swearers say withal [ may not be deposed . ] for whosoever has a supreme just right upon any pretence whatsoever to depose princes , has thereby right to cause them to be killed , in case they by armes oppose the execution of that sentence . and can it be imagined that any prince judged an heretick or otherwise guilty by the pope , and by him sentenced to be deposed will thereupon quietly descend out of his throne , and yield up his scepter to one of a contrary religion ? or rather , is it not most certain that they will not , but on the contrary bring with them many thousands of their armed subjects to resist the execution of such a sentence ; all which must together with them be killed or murthered before it can have its full effect ? 111. in the next place touching the offer made by the same persons , who without renouncing the position of the popes deposing power will however swear future allegiance to the king and his successours , notwithstanding any past or coming sentence of deprivation ; in what age do they hope to find in england a king that will be so simple , and so over good-natured as to believe them , or rely upon such a promise , especially considering what passed little above fifty years since ? is that oath to be believed which they that take it do know to be unlawful , and consequently to be ipso facto null and invalid , so that it must be repented of , and must not be kept ? for either they must swear that assoon as ever they shall have taken their rectifyed oath , the kings of england will have this particular priviledge annexed to their empire , that they shall never deserve ( let their religion or practises be what they will ) that the pope should exercise his just authority of deposing them ; that they alone will be out of danger to the worlds end of being denounced no-catholicks or rebells to the see apostolick : and this none can swear without the spirit of prophecy , which they will hardly perswade the state here to believe to be in them : or else , they will swear that though the pope never so justly and necessarily exercising his lawful authority should command the deposition of any of our kings , and absolve all their subjects from their allegiance , yet they against their duty , conscience and religion will disobey such his lawful authority , and continue in allegiance to him , to whom in such circumstances an article of their faith obliges them to believe that no allegiance is due , but rather utmost hostility . now who will believe such an oath as this ? or rather will they not be esteemed for such an oaths sake , resolved to be disloyal both to god and man ? after this manner argues the great master in the deposing doctrine , suarez , writing upon this very clause of this oath . 112. i would to god i could have delivered my conscience on this subject without danger of incensing or contristating any person . but in the present conjuncture of affairs , after so many years proof of the constant fidelity of catholicks to his majesty , it being necessary that the state should be assured that such fidelity proceeded from a principle of catholick religion unalterable ; to discourse upon such a subject with a complying softnesse and tendernesse to any party , that is , without a free , hearty , sincere and confident renouncing of a false principle of disloyalty maintained but by a very few , but imputed to , and punished in the general body of english catholicks , would have been to betray the cause of catholicks in general , and to justify the suspicion that protestants have formerly had against our religion . 113. there is another sort of loyal , well meaning catholicks , who have no scruple at all to renounce this pretended article of faith , nor to make any the most strict professions of their allegiance , but in this oath meet with some expressions and adventitious phrases nothing pertinent to the substance , which they out of tendernesse of conscience cannot swear to . for first , they seem to professe a declaration of a point of faith which a particular christian cannot presume to do again , they cannot say that position of the popes deposing power is heretical : any other ill names they will be content to give it , but they dare not swear it is heretical , because the contrary is not evidently in scripture , neither has it been condemned by the church . 114. for the former , protestants perhaps will account it a needlesse scrupulosity , since those which framed the oath never intended that any one that takes it should seem to make himself a judge and decider of a point of faith , but only to signify his acknowledgment touching it . besides ( say they ) this is the ordinary stile by which a profession is made abroad of the condemning and renouncing of any erroneous propositions , which are by parliaments and courts declared to be impious , seditious , &c. not that each doctour , or whole faculties take upon them an authority conciliary to propose doctrines to the church , but only to testify their judgment concerning them . 115. but the second difficulty will not so easily be cleared , which is the profession of detesting such a position as heretical ▪ because catholicks know that it cannot be called heretical according to the notion of that term universally received among them : and what notion protestants have of that word does not appear by any publick declaration of theirs ; how then can catholicks by oath protest a detestation of that position as heretical , since if they understand it in their own sence they should swear that which they know to be false : and if in any other unknown sence , they shall swear they know not what ? besides they should by oath testify , that all popes that have exercised , and all writers that have maintained such a deposing power , are to be esteemed hereticks , persons fit to be excluded from catholick communion . and what catholick alive will presume to say this ? ¶ 116. such is the case of afflicted catholicks touching these two oathes : their tendernesse about phrases hath hitherto been either interpreted , or at least treated as professed disloyalty . but their hope now at last is that his majesty according to his most gloriously element dispositon , and the whole state so miraculously renewed , will with a compassionate eye look upon , and read their most secret thoughts touching this matter . though their abilities and number be inconsiderable , yet justice even to a single person ought not to be esteemed so . they are not unwilling , nay they are desirous to be obliged to make protestations of their unalterable fidelity , obedience and peaceable submission to the state : and if none other besides themselves shall be esteemed to deserved to be obliged hereto by oathes , they are contended to endure such a mortification , and they beseech god that his majesty may never have just ground to suspect any others , for then they are sure that without any oaths at all he may be most secure . 117. if any oath of supremacy shall be still accounted necessary , they only beg that they may not seem to renounce the supreme spiritual jurisdiction of him whom they acknowledge for the head of gods church : or at least that for refusing to renounce this , and suffering for such a refusal , they may be acknowledged to suffer purely for their religion , without the least imputation of disloyalty to his majesty , which they will never be guilty of , whether they swear against it , or no. 118. that which they deprecate in the oath of allegiance is that which god himself requires , that it may not be ambiguous , dificult to be interpreted , nor charged with expressions which if they were absent would not prejudice the substance and intention of the oath : and being present do render the whole ineffectual . they are assured that the first framer of this oath , k. james never intended to intangle the consciences of his subjects , and if he had foreseen that a few unnecessary words would have rendred them uncapable to serve him , he would never have made choice of such unhappy expressions . but so long experience having demonstrated what it is that wounds the consciences of catholicks , they confidently hope that this tendernesse will shew how infinitely more tender they will be to keep the fidelity promised in the oath , since they have kept it when they were treated as breakers of it , only for , i cannot say , not daring to professe it , for that have alwayes been ready to do : but for not dareing to say things unnecessary to be said , or that they understand not or are not permitted to explicate their meaning . 119. never certainly was there a time when it was either more seasonable or more necessary to obstruct all passages of jealousies amongst english subjects , and to prevent all attempts of disturbing the kingdomes peace . as for other sects , the state will ( it is hoped and prayed for ) be assisted by a divine wisdom , to provide against the particular tempers of each : and as for roman catholicks no other expedient will be necessary but to afford them means to shew abroad that fidelity which their religion indispensably obliges them to . this indeed will be a great affliction to other sects among us , who would rather forgive catholicks for being real traytours , then for manifesting themselves in the eyes and to the satisfaction of all to be good subjects . 120. certainly that old policy of queen elizabeths calvinistical statesmen is now very unseasonable , and was alwaies dangerous , of first fomenting divisions among catholick subjects , especially about principles of loyalty and disloyal●y , and then exposing both the loyal and disloyal subjects indifferently to the same rigour of lawes . surely it is of greater concernment now for his majesties security to unite all catholicks with one heart to assist and defend him by casting out all principles of disloyalty inconsistent both with catholick and protestant religion . 121. now what more efficacious mean , or rather what other mean is there for this then that which his majesty may if he please conferr upon them by allowing such an ecclesiastical government among them by which there will be produced a true christian unity and uniformity both in opinions and practises , and consequently by which without giving the least jealousy , but on the contrary very great security to the state , they may all be united to concurr in promoting his service ? 122. now to what special parties both within and without the continuation of a defect so projudicial is to be imputed , is but too well known . it is not to be doubted but that the forementioned party will make use of all their skill and power to oppose all good correspondence among them , upon more then one motive . for 1. a strong affection which they have to independence , and to a promoting of their particular interests dividedly from all others ( by which means they have got great power abroad , little for the publick good of this kingdom ) this will make a common union very unwellcome to them . 2. and again they will easily foresee that by this only means those wicked principles of disloyalty which made them heretofore eminent abroad , must necessarily then be renounced . they will no longer be looked upon as the only apostles of a forraign temporal power , either direct , or ( which is as bad ) indirect ; the enormous writings and worse practices of their forefathers , which only procured the continuation of the oath of supremacy , and the framing of that of allegiance together with the sharp lawes , not against them alone , must be condemned to the same fate that they have suffered in other kingdomes : and lastly an advantage of corrupting good english natures with maximes of morality odious to all christenstom , and condemned by supream authority will be taken from them . 123. these cannot chuse but prove unto such dispositions very great mortifications , and as great as any of these , would be the framing of oaths which all good catholicks could securely take . for it is well known that they have been publickly told that it is for their advantage only that such oaths are imposed here as cannot generally be taken , and that worse newes cannot come to their brethren abroad , then that such oaths were taken away from catholicks : because they have a strong apprehension that themselves having been the sole clauses of those rigours against the whole body of english catholicks , shall have but a small portion in any future indulgence without an explicite , satisfactory renunciation of their principles , and an assurance given to teach the contrary , as they were obliged by an arrest of the parliament of paris , a. d. 1626. 124. and that this was no suspicion groundlesly taken or invented , there was produced a well known verified story hapning toward the latter end of queen elizabeths raign : for that queen being at last satisfied of the loyalty of certain catholick priests , had a purpose to shew some indulgence and qualification of the lawes to them . hereupon certain of their brethren went to rome to carry such good newes thither , whither being come they were by that party branded with the names of schismaticks , spies and rebels to the see apostolick : and moreover there was by one of the party [ t.f. ] compiled a treatise in italian to advise his holyness , that it was not good or profitable to the catholick cause that any liberty or toleration should be granted by the s●ate of england to catholicks . and why not good for the catholick cause ? because not for their own interest : for having been persons never formerly admitted by publick authority into this kingdom , and having given sad proofs of their temper , they did not without reason suspect that if only good loyal catholick subjects were tolerated , their so dangerous , and to themselves only advantageous principles must be abandoned . 125. it is not therefore to be expected , but that a charitable concurrence of several ecclesiastical pastours here would be to them very unwellcome . but the commodities and benedictions flowing there-from are unexpressible . for 1. though perhaps by a hindrance thereby given to that parties divided way of agitation here , the number of catholicks among us might come to be diminished ; yet then there would be none but good , charitable and obedient catholicks in england , free from all intelligence or designs abroad . 2. matters of discipline and spiritual government would not be only and immediatly ordered by a court too far distant from us , and too much suspected by the state here . 3. english catholicks would be freed from a burden , ( and the king from jealousies ) to which no other in the world are obnoxious . for in france , &c. none dare under utmost penalties execute orders or publish mandats without express allowance from the state , though such briefs touched only spiritual matters . whereas in england whensoever any such briefs are published at rome , although upon information of one interessed party , there being no setled correspondence of pastours to whom they ought in common to be directed , & by them communicated to their respective flocks , not only the consciences of particular catholicks are disquieted , whilst some of their directours press the validity of them , & others reclaim : but the state also , not causelesly , entertains jealousies , & suspicious of secret practises , not being at all , or not sufficiently informed . all which inconveniences by such a government would be easily avoyded . 4. lastly by this means catholicks would be enabled to receive from his majesty any orders that may be for his service , and effectually put them in execution . 126. it is well known what important advantage the prince of orange , and the states of holland received from the catholick bishop there , during the seditions between the arminians and calvinists : the prince doubting the success of those contentions , to strengthen his party , sent two or three persons of condition to the bishop usually residing at amsterdam , to propose to him these two demands : fi●st , to whether of the two factions the catholicks had an inclination to adhere : next , what assistance of forces they were able to bring . the bishop being then absent , they were to this effect answered by his vicarius in spiritualibus : as to the first , that without studying or consulting with his brethren he could immediately assure his excellency , that he being the prime person trusted by the states with all their forces , the religion and consciences of all catholicks obliged them to offer their estates and lives for his service and assistance . but that he could not give an answer to the second demand , till two sundayes were passed , in the one of which he was to publish orders for enquiry into their numbers , and in the other to receive information . and in effect accordingly after the second sunday he gave them assurance of the readiness of above ten thousand well appointed soldiers out of that one city . this hapned in holland , where catholicks though proportionably far exceeding us here in numbers , yet never gave any jealousies to the state , and the less because of their good correspondence among themselves . 127. such and many other great commodities fl●wing from such a government , it is no wonder that besides the formentioned party , there should be found out of the church also many that have , and no doubt will endeavour to oppose it , especially their embitterd enemies the presbyterians , partly out of the hatred which they bear to the very name of lawfull pastours , which they want , and will not have : but principally least catholicks thereby should be in a better capacity to serve his sacred majesty , and his faithfull subjects after a manner that they do not desire ; and this not only by sacrificing their estates and persons to the maintaining of his power and safety , but also by gaining to himself and the state , both civil and ecclesiastical here a great affection and readiness of an assistance from catholick kingdomes , when it shall appear that in england the scandal of disloyalty which heretofore was cast upon catholick religion in general , shall be taken away . 128. these things considered , and moreover that the presbyterians , &c. ( implacable adversaries to prot●stant religion and government , as well as catholick ) have great intelligence and correspondence abroad upon that account , and for the mere interest of their religion , which protestants hitherto are utterly destitute of ; it would be strange if there should still remain any one among them , after so long experience of the ready concurrence of catholicks with them in adhering to his majesty , and suffering with them for him , who should not now at last have spent all their aversion from them , no●e being more interested then they to make use of all lawful means to enable his majesty , now more then ever to oppose all future practices . 129. it hath been an objection formerly against this , that the prom●ses made by catholick ecclesiasticks of canonical obedien●e to their supreme pastour in their ordinations are dangerous to the state. but alas how groundless is such a fear ? for ( this ground being once laid and assented to , that no forraign power whatsoever hath any right to dispose of temporals in these kingdomes ) what shew of prejudice to any mans loyalty is the promise of canonical obedience in mere spiritual matters ? do not all ministers in england owe and promise canonical obedience to their bishops , and presbyterians to their consistories , which yet in merè spiritualibus , they will not allow to be subject to the king , but only and immediately to our lord ? besides , all manner of such submissions and obligations are every where meant and understood , and if need be , may be expressed with a salvâ obedientiâ regi debitâ . what apprehension have the kings of france , spain , or the state of venice from such promises ? and yet were ever any princes more scrupulous in defending their temporal superiority and authority against the power by some flatterers ascribed to the pope , then the king of france and the state of venice are ? nay they would not be so secure of their pastours loyalty , if they should suspect them to be regardless of their duty to the church , which indispensably obliges them to loyalty . sect . x. of his majesties declaration for liberty of tender consciences . and who they are that have the justest pretentions to the benefit of it . 130. by what hath been hitherto said it is apparent , that the words , phrases and formes of these oathes are at least ambiguous : and that by such ambiguity no manner of convenience , not the least addition of security accrews unto his sacred majesty or the state &c. but on the otherside infinite prejudice to his afflicted subjects : what then can be more just , more for gods honour , more becoming the benignity of his majesty , and more for the reputation of the kingdom then that such ambiguous expressions ( suggested no doubt by some particular malignant spirits ) should be cleared or taken away : and that oathes should be conceived in such a form that they may be taken uniformly , sincerely and cordially by all good subjects , and must be refused by all ill subjects ; and withal that our princes safety and the peace of the kingdom may be provided for , by them ? 131. besides the ambiguity , there seems now to be another motive , more pressing , though none can be more weighty to perswade a change in the formes of the oathes , and that is this . when the oathes were made the intention of the state was to have one only religion openly permitted in the kingdom : and then the catholick was that which appeared opposite to it , as having been formerly the only religion of the kingdom : and for this reason consequently the oathes were framed either upon a jealousy of a doubtful title , or at least against some special point about the popes authority , which one party among catholicks falsely pretended to be essential to their religion , & in consequence thereto gave too just cause to th● state to provide against them . 132. but of late the temper of the kingdom is strangely altered . god only knowes how many new religions are star●ed up , the natural issues of the more antient presbyterian private spirit : all which perhaps think themselves little or nothing concerned in oathes made against roman catholicks , and therefore will not much stand upon the taking of them : by which means they , notwithstanding their known principles and practises , destructive both to allegiance and peace , wlll passe for good subjects , without any obligation to renounce such principles , or change such practises : and only roman catholicks will keep the oathes , though they dare not take them : by which means being yet more odious to such sects for keeping the oathes then they would have been if they had broke them , the only revenge that the others have against them , is to force them to take them . so that between them all the security of his sacred majesty , which was only intended by the oathes , is not in the least measure provided for . yea i may , i hope , be permitted to say , that his majesty thinks himself secure of those that do not take the oathes , and stands in great need of securing himself from too many that freely take them , and swear to be loyal to him . what then can be imagined more necessary for a cure to so great a confusion , then to change such inefficacious instruments of loyalty ? 133. but moreover since it is not to be doubted but that his majesty will not be unmindful of his promise so publickly made of a liberty for tender consciences , and that none shall be called in question for differences of opinion in matter of religion , which do not disturb the peace of the kingdom : those certainly will declare themselves most unworthy of the fruit of so unexampled a beingnity , that shall either expect from such a promise a liberty to reserve any ill principles of disloyalty , or that shall exclude from the benefit of it any other of his subjects that shall submit themselves to all possible proofs of renouncing such principles , and that have hitherto without any oathes taken , constantly adhered to him . 134. as his majesty therefore has been pleased to take notice that among his subjects of a different belief there are tender consciences , and has promised to have a merciful regard to them : so it is most just and necessary that his subjects likewise should allow his majesty to have a tender conscience too , to which also they must have regard . now wherein can he ( or any in authority under him ) more truly and perfectly shew that he has a tender conscience with regard to his subjects , then by using his authority to root out all ill principles that disturbe peace , or dispose to sedition and rebellion ? for this end especially princes were ordained by god : so that if they do otherwise , they should resist the ordinance of god , and become far worse then tyrants to their people . those subjects therefore that would expect or desire that the maintaining any principles of disloyalty should be esteemed a proof that they have tender consciences , do consequently expect that the king should give them leave , whensoever they have a grudge in conscience thereto , to depose him , and to put the whole kingdom into confusion . 135. and now , till his majesty shall vouchsafe to interpret his promise more distinctly , let any indifferent person judge , who they are among so many different beliefs that ought to be esteemed to have tender consciences , and to hold opinions which do not disturb the peace of the kingdom : whether they that have and ever will be ready to give all possible proofes of loyalty both by words and deeds , so that the words by which they professe this may not prejudice their relig●on in a point of mere internal belief which has not any influence upon their loyalty : and who if they cannot otherwise then by betraying their faith be accepted and treated as loyal , will protest themselves bound in conscience and by their religion never to disturb the peace of the kingdom , but patiently to suffer as if they did disturb it ; or those which make no conscience to swear according to a forme that requires loyalty , though they know that such a form in the proper sence of the words cannot consist with their belief ; and when they have done , make lesse conscience of violating that duty which they know the law requires , and which ought to have been performed though they had never sworn it . surely unlesse passion alone be judge , unlesse that be to be called a tender conscience which is none at all : and unless the title of disturbers of the peace of the kindom , be appropriated to those only that trouble no body , and wrongfully imputed to those only who are irreconcileable to all that love and promote peace and loyalty , both protestants and catholicks , there will be no errour in making a iudgment . 136. it is not out of any design to please men , but only because god and religion require it , that roman catholicks acknowledg his majesty to be our supreme governour over all persons , and in all causes , as far as kin●ly power can be exercised in them : and by gods grace it is not any fear of man that shall hinder them from professing that they acknowledg the pope to be the supreme spiritual pastour of souls , not only not subject to kingly civill authority therein , but in his line above it , as all spiritual jurisdiction of the church is , ( by the testimony of dr. carleton in his admonition to the reader . ) it is purely from the fear of god that they deny unto the king a spiritual jurisdiction , and to the pope a temporal . flattery , disrespect or malignity have not the least influence on either of these professions : if they should ascribe to the king a pastoral authority in spiritual matters , or to any spiritual pastours a lordly dominion over the persons or lives of other mens subjects , and much more over kings themselves , they should give to caesar the things which are gods , and to god spiritually ruling in his vicar , the things which belong to caesar : they should herein wrong both the pope and the king too , and by mixing or doubling either of their powers , destroy both . as for their duty to kings , they hear our lord saying , the kings of the nations bear a lordly dominion , but nor so yee ( my apostles : ) i have not given to you any such authority : yea they find our lord refusing to be a king , or so much as a judge in temporal matters , but not refusing to pay tribute , nor to acknowledg pilate to have power from heaven over him . they hear the first vicar of our lord st. peter commanding with an authority greater then ex cathedrâ , be subject to every humane creature , to the king as precelling all others , &c. again , as touching spiritual pastours , they hear st. paul say , the weapons of our warfare are not carnal , but spiritual . they are not carnal , not externally coactive by attachments , imprisonments , banishments , executions , &c. but far more powerful as being spiritual , binding and imprisoning in invisible chains , banishing from the communion of saints , delivering up to satan , &c. it is a zeal to this jurisdiction a jurisdiction greater then any that the angels injoy , that forbids catholicks to enervate it by adjoyning thereto , with an opinion of making it stronger , a carnal authority ; as knowing that popes were never so powerful over m●ns souls , as when they despised worldly advantages . by hearkning to flattering ca●●nists or schoolmen who invested them with temporal power , popes never gained any so much as temporal commodity to themselves , but infinitely prejudiced their spiritual ; being often looked upon by princes not as fathers , but as , &c. so that the parliament of paris in their censure did very justly say , that such doctrines rendred the dignity of the pope odious . 137. this is that which catholicks have been taught by gods word , by tradition , by counsels , &c. this they are ready with or without oathes to professe , and which , god willing , neither oathes nor lawes , nor humane power shall force them to d●ny . if this renders them obnoxious to the penalties of lawes as ill subjects , yet it cannot make them ill subjects ; if this renders them disloyal subjects , there is not a loyal subject in france , germany , &c. if humane tribunals condemn them , god will in his time acquit them . 138. in a word , to demonstrate how little they deserve the imputation of being not most perfectly good subjects , roman catholicks are ready to subscribe to such a profession and oath of loyalty , as whosoever takes it will give all the security of fidelity that honour , conscience , religion and the hope of eternal happinesse , or fear of eternal damnation can lay upon a soul , that is , by oath to protest not only an indispensable obedience and non-resistance in all things to his majesty and his successours of what religion soever they be , but also a firm perswasion or belief that it is absolutely unlawful upon any pretence or motive whatsoever , either of ascribing to any other an undue power , or even of defending religion , for subjects actively and with armes or violence to oppose his majesty . by the same oath they will oblige themselves to discover all secret plots or conspiracies against his majesty or the state. this oath they will promise to keep inviolably ; from the obligation of whi●h no commands or perswasions of any person whatsover , spiritual or temporal , no private interpretations of gods word , no supposals of divine inspirations shall or ought to free them . and lastly , both in this and all other promises they will sincerely professe a detestation of the abominable doctrine of mental reservation , and of the lawfulness of breaking faith given to hereticks . 139. if this will not serve to approve the loyalty of roman catholicks ; if there be no possibility of conjuring down the furious calvinistical spi●it among us , but that it must be suffered both in protestant churches to preach down prelacy and ecclesiastical government , and in the state to embitter lawes for their own advantage only , & to the prejudice both of protestants and all other good subjects : what will become of the reputation of the english nation in forreign countries ? it is too well known how strangely we are fallen of late in esteem abroad ; the dismal effects produced in this kingdom by that ill spirit , have been , though unjustly , imputed to the whole kingdom : english men have been looked upon as enemies both to god and their kings , as persons ready to admit any frenzies in religion , & the horriblest cruelties against their princes . 140. but blessed be god , his divine providence hath wrought miracles to restore our reputation again , which was almost forfeited . all the world almost is now satisfied that the generality of englishmen are the best subjects in the world to the best of princes ; and therefore it is to be hoped that the presbyterian spirit will not , now that it is so well known , be permitted to have that influence as to imprint again upon us this peculiar character , that england is the only nation in which pure religion is most pretended to , and the way to make that challenge good is ( by the malignity of one faction ) to make the most sacred bonds of religion snares and engins of unlawful passions : where a just and peaceable government is designed , and the way to it is by unlawful , however legal , means to make peace impossible : where oathes are framed against disloyalty , which are ruinous only to good subjects , and advantageous to the disloyal : where loyalty and duty are only excluded from rewards , or even indemnity : where lawes are made against crimes , and the penalties of those lawes are insupportable only to those that are free , and are known ever to have been free from any suspition of such crimes , and are commodities and rewards only to the nocent : where persons of approved fidelity are condemned as traytors , and both jurors , witnesses & judges for the most part are presbyterians , very incompetent and unindifferent parties in such matters , and especially against such accused persons : lastly where the only proof of tenderness of conscience is to sear their consciences ; and of no intention to disturb the publick peace , is to take oathes with an intention , yea an obligation in conscience to break them ; and openly to profess both by words and known practises that peace shall never be setled till the whole frame of the kingdom , both for religion and government , shall be first broken in pieces , and then new moulded for their own only advantage . and after all this , if rebellion and desolation follow , we will wonder ( forsooth ) what demerit god can find in us to punish , and how it could be possiblé that a desolation should happen in a kingdom , where piety , justice , and his sacred majesties safety have been so well provided for . 141. if among all religions and sects now swarming in this kingdom , there shall yet be any english protestants that are still implacable against catholicks only , it will be more suitable to english dispositions which heretofore have been above all other nations esteemed frank and sincere , to discover their intentions clearly : let them therefore say , we will only destroy that religion which all our forefathers professed ; which through all christendom abounds most with learning , civility and loyalty ; which gave to protestancy our baptisme , bishops , churches , estates , and whatsoever affords us an advantageous appearance above all other sects ; the professours of which only will assist us in the maintaining our priviledges against sacriledge and professed prophaness ; which will indispensably concur with us in preserving his majesties person and prerogatives from the attempts and usurpations of all others ; these are the only persons we will destroy : and because a publick promise is made of liberty to tender consciences , we will annul or interpret it so , as that only those shall have no right to it that dare not swear an ambiguous oath , but with all dare less think it lawfull to neglect that duty which is intended by the oath : those only shall be excluded from the protection of lawes , or banished , or made the victimes of publick rigour : but as for all other sects , the names and number of which we do not know , or if we know many of their names , we scarce know how blasphemous and dangerous are their secret tenents , only we know that they are haters of antiquity , and learning ; united in designes of destroying our religion , our estates and government ; and what care they are likely to have of his majesties safety and dignity , hath been shewed these last twenty years : these are the only persons esteemed by us to have tender consciences , because they are bound to disturb peace , to cry down bishops , to gather hands against lawes , &c. if any protestants will make this profession , they will at least deal ingenuously ; whether conscionably and prudently , or no , they must be judges . 142. to conclude , if it be necessary ( as doubtless it is ) that oaths should provide against ill principles , and consequently that the present oaths should be interpreted or changed , then is the proper season to separate the guilty from the innocent : for he that justifies the wicked , and condemnes the just , both of them are an abomination to our lord. then is the proper time to have regard equally both to loyalty and tender consciences joyntly together : and an effectual mean to discover who are such tender consciences as his majesty intends liberty to , would be to require from all parties a distinct and sincere explanation in what sence and how far they acknowledge his majesty to be supreme , in all both temporal and ecclesiastical matters . after which , the state will easily find out who are the tender consciences that are most tender both of their duty to god and of his majesties safety , and who are they from whom it will behove him to stand most upon his guards . finis . notes, typically marginal, from the original text notes for div a59242-e200 declaration from breda , april . 4.14 . 1660. notes for div a59242-e620 an. 5. eliz cap. 1. an 3. jac cap. 4. notes for div a59242-e890 stat. 25. hen. 8. records of convocation . vit . heylins hist. sect . 1. p. 7. stat. 25. hen. 8. pref . stat. 26. hen. 8. pref . c. 1. stat. 37. hen. 8. c. 17. stat. 25. hen. 8. c. 21. stat. 37. hen. 8. c. vid. reform leg. eccles. de offic jud. stat 32. h. c. 26. stat 2 , 15 , & 6. ed. 6 ibid. m s in bibl. col. calvin on amos cap. 7. vid epist. ded . to the book of jurisdiction of bishop carlton . l. chancellour heaths speech , m.s. notes for div a59242-e2460 dr bilson of subject 2. par . p. 218. id ibid p. 256. ibid p 173 in marg . ibid p : 252 ibid p. 218 carleton of jurisdict . c. 1. p. 8 , 9. id. ibid. pag. 42. schisme guarded . id. ib. pag. 169. id. ib. p. 119. stat. 5 ▪ elizab . admonit . of q eliz. to ●er injunctions . ibid. ibid. act. 5 , eliz . c. 1. admonit . o● q eliz . stat. 5. eliz . artic. 37. praemon of k. james to all chr. monarks pag. 9. ibid. k. james premon . ibid. ibid. ibid. pag. 46. stat. 25. hen. 8. cap. 21. notes for div a59242-e4830 confes. des eglises de france . 9. ult . notes for div a59242-e5740 q r. ob. ob. sol. ob. schisme guarded . joan. c. 9. ob. ob. sol. k. james defence of the oath . defence of the oath . tort. tort . pag. 3. notes for div a59242-e7150 m. paris , nauclerus , a.d. 1215. godf. monachus . platinain innoc. 3. 2. bel. l. 2. de . r. pont. cap. 12. canus . l. 5. q. 4. stat. 25. edw. 3. stat. 16. rich. 2. ibid. ibid. widdring . last rejoynder . p. 425. suar. defens . fid. lib. 6. c. 3. widdr. against fitzharb . in the pref . p. 66. ob. sol. non vltra, or, a letter to a learned cartesian settling the rule of truth, and first principles, upon their deepest grounds / by j.s. sergeant, john, 1622-1707. 1698 approx. 177 kb of xml-encoded text transcribed from 72 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a59238) transcribed from: (early english books online ; image set 100531) images scanned from microfilm: (early english books, 1641-1700 ; 1048:2) non vltra, or, a letter to a learned cartesian settling the rule of truth, and first principles, upon their deepest grounds / by j.s. sergeant, john, 1622-1707. [16], 3-125 p. printed for a. roper ..., london : mdcxcviii [1698] attributed to john sergeant by wing and nuc pre-1956 imprints. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng truth -religious aspects -christianity. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-05 mona logarbo sampled and proofread 2004-05 mona logarbo text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion non vltra : or , a letter to a learned cartesian ▪ settling the rule of truth , and first principles , upon their deepest grounds . by i. s. london , printed for a. roper , at the black-boy , over against st. dunstan's church , in fleet-street , mdcxcviii . to the much honoured sir edward southcot , knight and baronet . sir , 't is so unusual a complement , to make a person of your quality a judge in a philosophical controversie , that it will be admir'd at by those who do not know you ▪ and , i fear , scarce accepted by your self . such studies do so seldom colour with the profession of a gentleman , that he must be much rais'd above the common , who can merit the esteem of being fit for such an umpirage . to be held , not only a lover of learning , but a discerner too in that highest sort of knowledge , is such a starry embellishment to a noble extraction , and sets such a deep stamp of honour upon it , that it gives a double tincture of excellency to such illustrious persons , and ranks them in the first file of heroes . in the time of augustus , when the roman learning was in its zenith , such famous worthies might have been easily met with ; but they are so rare now-a-days , that they seem uncouth , and look like monsters : and such , indeed , they are , in scaliger's phrase ; that is , monsters of perfection . great men do generally , now , so undervalue learning , and 't is so despicably-little in their eye , as if they took a view of it at the wrong end of the prospective . the noble sir kenelm digby , the honourable mr. boyle , and some few others , have rescu'd the universality of their peers from this imputation : but , now that they have left us , such personages are so very thin-sown , that , for any thing we see , there are but few left , besides your self , who give us any prospect of keeping alive a succession of men , endow'd with that renowned character . yet , ignorance and folly are such ignoble blemishes , that knowledge , in common , does still uphold it self , with the generality of mankind , in a fair esteem : but , this thing , call'd [ philosophy , ] looks like such a bug-bear to most of our modern great ones , that the very name and sound of it puts them in a marvellous fright ; whence , 't is no wonder men do not love , or esteem amiable , what they fear , and look upon as hideous . whereas , indeed , the study of philosophy is no more but the improvement of our reason , ( by which we are men , ) in reading , and ( to a fair degree ) understanding the book of the world ; or , in knowing those things , with which , whether we will or no , we must converse , and be concern'd daily . certainly , their palate is much out of taste , who cannot relish a benefit so natural to our soul ; but think it below the station of a gentleman , to regard it . i could wish such men would please to reflect upon what kind of objects their thoughts and affections are employ'd , while they neglect this. i believe it would shame their choice , if they duly consider'd what empty toys they pursu'd , and preferr'd before this solid and substantial good. philosophy , truly such , and rightly understood , is far from being such a frightful thing as their imagination paints it ; being only plain , natural reason , polish'd , better'd and elevated by art and reflexion : so that they who check at the knowledge of philosophy , ought , with much better reason , find fault with the teaching persons of quality to sing , dance or play on the lute : unless they think it very prudent , and expedient , to give our voice , feet and fingers the best advantages we can , to perform their actions artificially , and exactly ; but , that 't is a very needless folly to perfect the knowing power of our soul ; and wondrous wise , to let it still doze on sluggishly , in its home-spun native rudeness , and lie wholly uncultivated . nay , such gentlemen would be much offended their houses should not be clean swept , and garnish'd ; yet , they are not , in the least , concern'd , that cobwebs should hang in the windows of their intellect , and dusty ignorance dim and blear the sight of the noble inhabitant . but , where is this philosophy all this while ? or , is there , indeed , any such thing in nature ? whatever glorious attributes some have given it , they all agree in this , that it is the knowledge of truth : if so , then , as truth can be but one , so it should follow , that ●either can there be more than one ●●ilosophy which is the true one and , that all others are but 〈◊〉 pretended ; and , consequently , in reality , fabulous , and erroneous . where , then , shall we certainly find this one , or only-true philosophy ? multitudes of sects did , of old , set up to drive the trade and profession of philosophizing : but , they all broke , and shut up shop , having but a very few chance-customers ; except that great man , ( whom st. hierome calls , ingenii humani finis , ) aristotle . he , i say , alone , has got quiet possession of the schools , for a long time ; and , ha● now strengthen'd his title , by an immemorial prescription : nor did any pretender of note put in his claim against him , till , in our days , the admirably-ingenious cartesius declared himself his competitor . till then , aristotle being drawn into different senses , by his many-minded commentators amongst the modern school-men , those men who were of sharp wits , and hated jurare in verba — were in danger to turn scepticks ; and began to think that truth was either flown to heaven in astraea's coach ; or , ( as some antients thought , ) was in puteo defossa ; or else , if she were above-ground , that she was sequester'd in some terrestrial paradise ; so that none could get knowledge of her habitation , or come at her . in this juncture , to rescue the flower of mankind from falling into perfect scepticism , and to encourage them still to hope for truth in philosophy , there arose , very opportunely , those great men , thomas albius , sir kenelm digby , and cartesius ; who were , all of them , in a manner contemporary : all of them promis'd science , which kept up those men's drooping spirits from despair of truth . the former two of these , in many of their main principles , declar'd themselves aristotelians ; as also did those who follow'd their philosophy : whereas , cartesius ravell'd all the schemes hitherto woven by others , moulded all the world in a new frame ; and set up for his single self , without any copartner . by which you see , sir , that your task , which seem'd at first so vast , and endless , is reduc'd , and confin'd to this one enquiry ; viz. to determin ( in your own thoughts at least , whether you think fit to pronounce sentence , or no ) which party , viz. these followers of aristotle , or of cartesius , are true philosophers . on which side soever the lot falls , it follows of course , that , since they contradict one another , the other , let them talk and write as long as they will , are , in reality , none . still you will complain , that even this is beyond the extent of your narrow province , and exceeds the purlew of your reading , and thinking too . but i dare assure you , sir , that this present debate is of that nature , that it requires no more to decide it , than a fair stock of clear and penetrative natural reason ; in which your discerning genius ( besides what acquisition may have added to it ) is well known to be abounding , and no way deficient . to perform this , there needs no sedulous and tedious turning over all the books writ by both parties , or scanning the force of their arguments . providence would be wanting to mankind , were there no other way than this left us , to know where truth is to be found : nor would man's life be long enough for such an endless task . i know not what untoward ways men , who love much talk , have fram'd to themselves , and introduced into the world : but , certainly , the god of truth , who envies not to mankind his best natural perfection , exact knowledge , or true science , has furnish'd us with a more compendious , and more sure method , if we will but follow it : which is , to examin which party , what book , what discourse has right principles ; and , which not . if two mathematicians follow their principles , and yet differ in their conclusions , we may be sure the pretended principles of one of them are no principles at all : and the same , for the same reason , holds in all other sciences . but , how shall we know who has true , or right principles ? most easily , by examining the first principles either side pretends to . for , if the first principles may be fallacious , and , consequently , none ; then the second principles , which depend on the first , can be none neither ; and , so , they will be unavoidably convinc'd to have no kind of principles at all . nor is it possible for any man to be ignorant , whether the first principles , or first truths , which are to be the rule of knowing all other truths , be truly such ; because these must be self-evident , most firmly grounded , unmistakable , and necessarily assented to , by all mankind ; as is demonstrated in the following treatise ; and , indeed , is evident by common reason . again , if either side would pass upon us gratuitous , or unprov'd supposisitions , for principles ; or decline the way of connexion of our simple apprehensions , in which all truth formally consists ; and , without which , all discourses must be necessarily incoherent : lastly , if the rule of knowing truth which one party assigns , be such , that even learned men may be mistaken , and deceiv'd , while they think they follow it ; in all these cases , i say , 't is incontestably evident , that that party are no philsophers : nor can know any thing at all , if nature be not kinder to them , than their own unprincipl'd doctrine . you see , sir , by this time , that a gentleman , endow'd with a far less perfection of understanding than your self is master of , may , by these tests , determin , who are true philosophers , who not : as also , how all controversies in philosophy may be easily decided ; how all occasions of wrangling about particular tenets , may be avoided ; and , lastly , how the fiercest opposers , if they really seek after truth , may be reconcil'd , and satisfy'd . 't is the business of this following paper , to let you into the certain knowledge , what kind of propositions are the first principles , and the rule of knowing all truth whatever . the first step we take into our inmost thoughts , we meet with and discover these primary truths : whose self-evidence is the earliest light that dawns to our soul , as soon as over her power of knowing awakens into action . 't is a subject , tho' most necessary , and of the highest influence , yet neglected by writers hitherto . two or three have , indeed , spoken of it ; but , none i know of , has handl'd it professedly , and at large . tho' it be dry , and requires chawing ere it becomes nutritive ; yet , i dare presume , it is solid , and not at all windy . even , seeds , when first planted , are dry ; which , yet , hinders them not from yielding a large increase afterwards : the first principles are the seeds of all truths ; which , by how much their roots are laid deeper , so much higher they rear and extend their branches . the present i offer you , is small ; but the little it contains , ( as far as concerns this subject , ) is wrought entirely out of natural and reflected reason , without being beholding at all to the dishonourable task of transcribing ; as some pieces , i could name , are . i dare undertake , that the reasons produc'd here , are so firmly grounded , that they can fear no opposition but drollery , the last effort of nonplust reason . you will not expect fine language , in a matter that cannot bear it . self-evidence is so brightly luminous , that nothing can make it more glossy : nor is all the eloquence in the world able to do these first truths any service at all : all attempts to burnish or varnish them , do , instead of doing this , dawb and hide them ; as painting does a perfect beauty . the sum is ; the whole controversie , now agitated , is this ; whether of these two philosophies abovesaid is built on more evident principles ; or , has a more self-evident , and unmistakable rule of knowing ; and , your steady , and equally-poiz'd iudgment , is requested to hold the scales . what the trifle i here send you , wants in worth , is , i am sure , abundantly supply'd by the sincere respects , which are , at the same time , presented you by , much honoured sir , your ever devoted , and very humble servant . i. s. honoured sir , 1. i give you many thanks for your kind visit. had you known how welcome it was , i am confident you would have accepted my kind invitation , and have gratify'd my request that you would repeat it often . but your exceeding modesty and civility , did , it seems , fear that might be a trouble , which , i do heartily assure you , was esteem'd by me as a high favour . of which i thought i could give you no better testimony , than by letting you see that i am not willing that small scantling of your conversation you then allow'd me , should be lost . wherefore , i thought it not amiss to give you a rehearsal of it , as far as my memory reaches at such a distance ; and withal , my sentiments of the several particulars then touch'd upon ; what my first thoughts of them were then , and my second thoughts since : not debarring myself the liberty of adding some farther reflexions that occurr'd to me , while i was writing this paper ; because the treating of many things confusedly , ere any one was concluded , made the tenour of our conference uneven , and shatter'd ▪ for , in discoursing of principles , a slow pace is the surest ; and , when wit is too nimble , it hazards to lame reason and iudgment , to keep pace with it . 2. i must confess , dear sir , that when i heard you discourse , you did it so ingeniously in the cartesian way of wit , which consists in explicating and doubting , and seems to exclude proving , that i did not see how the great cartesius himself could have defended his doctrine better : for , he could not have doubted more scrupulously than you did ; nor , i think , have explicated himself more ingeniously . you guarded his doctrine so warily , that it was scarce possible to attack it . tho' , that i may not flatter you , i cannot say you did this by the evidence of any proposition you advanc'd , but by your ready exceptions against any thing that art or nature could oppose ; at least , taking them as manag'd by one no better skill'd than i am . your cause seem'd to me , as if it had been secur'd in some castle ; made impregnable , not by means of the ordinary methods of fortification , us'd in lawful war ; but , ( which is against the old laws of arms , ) by a kind of enchantment . your bulwarks , entrenchments and redoubts lay so cunningly hid in your way of ideas , that they were altogether invisible ; so that the most quick-sighted engineer living could not discern them , or take any sure aim at them : much less such a dull eye as mine ; who , tho' i bend my sight as strongly and steadily as i am able , yet i cannot , for my heart , see what kind of things those spiritual ideas are . and , which leaves me in a helpless condition as to that particular , such very ingenious cartesians as mr. le grand , who , having por'd so long upon them , should be best acquainted with them , and therefore best qualified to inform me what they are , gives me no account of them ; unless we can think there may be such things as are made up of contradictions , and altogether chimerical . as you may see in the 2d examen of my ideae cartesianae expensae , §§ . 26 , 27 , 28 , 29 , 30. 3. now , sir , this looks like a kind of rosycrucianism in philosophy , to build all your doctrine on ideas , and yet keep the secret among your selves , and conceal from us what those same ideas are . indeed , our doctrine , which makes our notions , conceptions , or simple apprehensions , to be the very things objectively in our understanding , seems very abstruse to those who guide themselves by fancy , and not by connexion of terms ; in regard it depends on the manner of operating proper to spiritual natures ; which is above our common speculation concerning natural subjects , and is only reachable by those who are well vers'd in metaphysicks : yet , notwithstanding , i tell you plainly ( preliminary 2d . ) what these notions are : i explicate them fully , so that none can doubt what i mean by them : nay , more ; i bring there many ( at least pretended ) demonstrations , to prove they must be such ; none of which mr. le grand ( if he do , indeed , differ from me in that point ) has thought fit to solve . this being so , you would very much oblige me , if you would help me to the sight of any cartesian author , who has so clearly and candidly given us his thoughts concerning your ideas ; who has fully explain'd their nature , defin'd them , and attempted to demonstrate they must be such . which if it be not done , all other sorts of philosophers in the world have reason to complain that they are very hardly dealt with . for your method calls into doubt , in a manner , all the ways of knowing held by mankind , till cartesius's time : and you would have us renounce all our former judgments , and accept nothing for certain , but what appears to us by your way of ideas ; and yet you will not give us a clear and distinct knowledge , what your ideas are , nor demonstrate them to be such as you would have us believe them to be : without which , perhaps there are no such things as those ideas of yours ; nor , consequently , is your way of philosophy , building all our science upon such ideas , any way at all . but , to return to our conference . 4. foreseeing i should not be able to give satisfaction to your acute wit , without beginning from the very bottom-ground of all truth , ( to do which my own genius also inclin'd me , ) i alledg'd , that it was manifest we could neither speak true nor false , without affirming , or denying , ( which we use to call formal truth ; ) and therefore , that truth was no where to be found , but in such speeches as were affirmative , or negative : which kind of speeches logicians call propositions . also , that all truth , if affirmatively express'd , consists in the connexion of the two main parts of a proposition ; which logicians call , its terms , or extremes ; and that , for the same reason , if those terms were unconnected , the proposition was false . i flatter'd my self , you would become convinc'd thus far ; the ground i built on being unavoidable , my deductions thence immediate , and the consequence clear and undeniable . but you were too hard for me in your doubting way : for , you gave some small stop to my proceeding , by your dis-like of the word [ proposition ] as savouring of the way of the schools . this a little surpriz'd me : for , i conceiv'd , that since words were only intended to signifie our meanings , there could be no reason why the word should dislike any , so it was declar'd what was meant by it ; which , the common usage of it by philosophers , for so many centuries , had , i thought , sufficiently manifested , and warranted . this gave me occasion to explain my self ; and to declare , that i meant no more by the word [ proposition , ] but a speech that affirms , or denies . i added , that therefore , such speeches , if affirmative , ( and the same , mutatis mutandis , is to be said of negative ones , ) must consist of something that is affirm'd , something of which , is affirm'd , and some word which affirms or expresses the affirmation . which three parts of a proposition , logicians agree to call predicate , subject , and copula . these plainest . first rudiments i was forcd to begin with ; not out of any apprehension you did not know them ; but , out of my desire you would admit the words , after such an explanation of them ; fearing , otherwise , i should want language to discourse with you , in a subject of this nature . 5. what follow'd immediately , i do not certainly remember ; but i think it was , that you excepted against that whole artificial way of discoursing ; and made account there was a more compendious method , or shorter cut to science : which , i conceive , was , by contemplating your ideas ; by which you hop'd to arrive at truth , by the clear and distinct appearance of it to your mind . to defend our method , i alledg'd , that it was the way of nature , tho' perfected by art ; as all our other natural faculties and operations are . that all art , if it be solid , and not fantastick , is nothing but a deeper inspection into plain , honest nature , made by the reflexion of our mind . that such mental speeches and propositions , and each part of them , ( as was shewn lately , ) were in the understandings of all mankind , when they do conceive , or intend to speak any truth , or falshood . that all the discourses about a syllogism , made by true logick , ( which is nothing but exact reflexion upon what passes in every man's mind , naturally , ) is nothing but the dissecting an evident or conclusive discourse , made by our natural faculty of reasoning , into all its parts ; the placing those parts best , in order to clearness ; and the shewing those nerves and wires , ( the first principles of our understanding , ) which are , as it were , th● main springs of our reason , an● give strength and vigour to such a discourse . and the same may be said of a proposition , both as to its p●●●s , and the connexion or identity of its two terms , ( the subject , and pr●●icate , ) in which consists its truth : a●● which , i hope , i have shewn very par●●cularly , in the second and third books of my method to science . moreover , because i saw , your prejudice against our way was taken from the insignificant iargon of some of our school-men , i take leave to add , that , let others talk as superficially of those matters as they please , and disparage the true way of art , by mis-managing it , and making it look phantastick ; yet i am not conscious to my self , that i have any thing in my method , but what is entirely built on the nature of the thing in hand ; i mean , notions , propositions , and rational discourses , found in the minds of all mankind : which way of building on the nature of the subject of which we are speaking , is the only ground that can give solidity to any discourse : at least , i am sure , that , if i have any argument there , which has any other fountion , i shall renounce it , as swerving from my method , and my intention : and i do candidly here declare , that i am oblig'd , either to bring a more solid proof for that point , or i ought not to expect it should be well receiv'd by any man of learning . which being so , i have that good opinion of your equity , that you will not therefore discard a way which is thus willing to approve it self to be solid , and to subsist by arguments built on the firm ground of the nature of the thing , because some slight understanders of it have us'd it triflingly . nor would you think it reasonable , that the cartesian hypothesis should be quite rejected , upon no other reason , but because you think some late writers have not done it the right they ought . 6. in order to your clear and distinct perception , which you therefore judg'd to be the rule or test of all truth , because we cannot but assent to that , as true , which we clearly and distinctly see to be so , i make these preliminary remarks . 1. that this is the main hinge of all the cartesian hypothesis , which persuades them to place the ground of truth within their own minds , and its productions ; and not in the things themselves . 2. that this is the most ingenious and plausible conception , which the great wit of cartesius ever advanc'd ; and therefore it most deserves clearing : which is , indeed , one main reason why i strain'd courtesie a little , in publishing this paper . 3. that the plausibility of it lies chiefly in this , that every man must grant the truth of that proposition , as it lies : for , who can deny , but that what i see to be true , is true ? this being full as evident , as that i cannot see what is not . this , then , is a plain truth , and might deserve the name of a subordinate rule ; were it certain , or prov'd first , that we could not possibly be mistaken in thinking we have a clear and distinct perception of a thing , when we have it not . mr. le grand confesses , this may happen when the will is byass'd , or men are unskilful ; ( and how frequent is that ? ) and we shall give many instances afterwards , how we are deceiv'd in many other occasions . 4. that this clear and distinct perception , the cartesians so much speak of , and value themselves upon , tho' the expression be new , is no more in reality , but perfect evidence of an object : for , the seeing any object clearly , is the seeing it evidently ; nor can we see it evidently , if that object , or it , be confounded with others , and not seen to be distinct from them . wherefore , this phrase , of clear and distinct perception is a meer amuzement ; and , being new , makes the readers apt to conceit that it is a lately-found-out discovery of some unheard of thing , or some new method , of which all former philosophers were hitherto ignorant ; whereas , 't is the self-same with perfect evidence of some particular object ; which all the learned part of mankind have ever us'd , before cartesius was born ; nay , have allow'd , and held also , that no man could refrain from assenting that the thing , or mental proposition , is true , when with perfect evidence it is seen to be so . wherefore , this last point will not , i hope , break squares between the cartesians and me ; for , thus far we agree in our meanings ; however , i except against the novelty of the expression , which would seem to intimate something extraordinary in the method you pretend to have first found out , and introduced ; and which , by your carriage , you seem to appropriate to your selves , as singularly yours . 5. these things being so , it follows , that the first rule of our knowledge of all truths whatever must be common to all knowing natures in the world : it must also be the most evident that can be , or self-evident ; so that none can disagree , dissent , or be deceiv'd in it , but must see and assent to it , in despite of any weakness of the understanding , or any byass or obliquity of the will ; as we shall see hereafter our rule is , and must be . and the reason is , because this rule being that , by means of which , a creature made for knowledge is capable of knowing any thing ; it follows , that , if it lay in any man's power to be ignorant of this rule , or to dissent from it , or be deceiv'd in it , it would be in his power , not meerly to pervert , but utterly to destroy and unmake the nature given him by god ; and , of cognoscitive or capable of knowledge , make it uncognoscitive or incapable of knowing any thing ; which , the natures of things being fix'd by god's wisdom , to be what they are , 't is as impossible for any man to do , as it is for him to put off his own individuality , and not be the same person he is . 7. these notes premis'd , i come closer to examine your rule of truth . you say , if you clearly and distinctly see that a thing is true , you do thence certainly know it to be so . i allow the conditional proposition ; for , 't is impossible to see that which is not to be seen ; or ●o know that to be true , which is not-true . the only question , then , is , whether this be a rule of truth ; mr. le grand very rationally granting , p. 92. there goes more to constitute a rule of truth , than to be true ? in order to the clearing of which , i ask : was it true before you saw clearly and distinctly it was true ? or , did it become true by your seeing it ( as you phrase it ) clearly and distinctly to be true ? if it were true before you thus saw it to be true ; then , 't is unavoidable , there was another rule , or reason , for that truth which anteceded your seeing it to be such ; and therefore , your clear and distinct perception could not be the rule of knowing that truth , being subsequent to it . and , if you say , it became true by your seeing it clearly and distinctly , then it was not true before ; and then , you saw that to be true , which was not true ; that is , you saw it to be otherwise , than , in effect and reality , it was . and , consequently , that pretended sight or perception is so far from being a rule of truth , that it is a palpable errour and mistake ; and therefore , all the judgments issuing from it must be false . which , instead of constituting it a rule of truth , would make it , indeed , a rule of falshood . 8. to make this yet plainer , please to reflect , that this clear and distinct perception is such an act of your understanding ; and that all acts have their being such , from the object of those acts. for , the faculty or power of understanding was , of it self , indifferent and indetermin'd to all and every particular act : and , since nothing that is indetermin'd , nor any act in common , can be ; it follows , that the being , and being such , of each act , depends formally on the object , and is such in particular , as that object , which informs the power , is . wherefore , when you see a thing to be true , that which you saw thus clearly and distinctly true , must have been thus true before you saw it to be so . whence , we ask , what was that which made the object you perceiv'd-to-be-true , to be true ? or , what was the rule of truth to that object that was true , ere you saw it to be such ? must not the object be such , ere you can know it to be such ? or clearly and distinctly perceptible to be such , before you can clearly and distinctly perceive it to be such ? if not , then you must say , you can know what is not to be known , or clearly and distinctly perceive what is not clearly and distinctly to be perceiv'd : which is a perfect contradiction . 9. for instance ; since truth is no where to be found , but in such speeches as affirm , or deny , that is , in propositions ; let us put some proposition which you thus clearly and distinctly perceive to be true , and therefore ( as was lately demonstrated ) must have been true before you saw it to be so . does it not clearly follow , that , either that truth must have been made evident by another , and that again by another , and so in infinitum ; ( by which means , nothing at all could ever be seen to be true ; ) or else there must have been some first kind of truths , whose noon-day evidence imparts evidence to others , and is it self visible , or ( if you please ) clearly and distinctly perceptible to all mankind ; and forces them , at first sight , to assent to its verity ? now , if some such first kind of truths can be found , which , by their absolute self-evidence , do , as objects of our understanding power , necessarily determin the understandings of all mankind , to assent ; and do withall influence all our other truths , and our knowledge of them ; then ( our act of perception being clearly excluded from being the rule of truth ) these first truths have all the requisites that can be imagin'd for a ratio cognoscendi veritatem , or a rule of truth ; since they self-evidently manifest to us their own truth ; and by it , give us light to know all others . let us pursue then the quest of these first truths . our discourse , because it concerns and antecedes all other knowledges , and all particular truths , must necessarily be fetch'd from the deepest grounds , and therefore ▪ must needs be very speculative . but , i know i speak to him whose piercing wit will easily comprehend it . only , i beseech you , so far to bend your byass , which you must needs have contracted by your long and steady meditating on your way of ideas , till you reduce any obliquity that may have prepossess'd your good judgment , to a rectitude , or indifferency ; and then i cannot doubt , but i may do you some service , even , perhaps , against your will : for , evidence , if clear , and well penetrated , does oft-times force assent , whether the will repugns , or no. 10. the ideas , or essences , of each piece of the world's fabrick were in the mind of the divine architect , ere they were made . again ; since he did not make them by the hand of some bungling journey-man , who might , perhaps , deviate from his pattern , or model ; but immediately , by his own infinite wisdom and power ; it cannot be doubted , but that each part of the creation was fram'd exactly according to the archetypes of those unchangeable ideas ; and therefore , was perfectly establish'd in its respective essence , or nature , as those original ideas were ; that is , they were fix'd to be what they are , by an inerrable hand ; in which consists that which we call their metaphysical verity . wherefore , since all truth , originally , primarily and most fundamentally consists in this metaphysical verity of things , it being the immediate effect of the divine wisdom ; it follows , that the first formal truths that can be in our minds , ( which , consequently , are the rules , or principles , to all others , ) must be those which speak , express , or affirm this metaphysical verity , or , that the things are what they are . which kind of self-evident propositions , can therefore , be no other than those we call identical . this is most evident , and incontestable : for , since this metaphysical verity , which ( next to the divine maker of all things , from whom it immediately proceeded ) is the ground and cause of all truth , does consist in this , that things are fix'd in their essences , or are what they are ; 't is impossible to speak this truth , or make it a formal truth , by affirming , or denying , ( that is , by putting it into a proposition ; ) but by affirming , that they are what they are ; which is most evidently an identical proposition . 11. hitherto , then , it is undiscernable , how it can , with any shew of reason , be deny'd , that the self-evidence that so visibly shines in identical propositions , bids fair towards their being the first rule of knowing all truths ; or , which is the same , the first principle to all other knowledges . for , 1. there cannot be any so great clearness , or evidence , as is self-evidence ; nor so close connexion of the terms in any proposition , or speech , that expresses truth , as is perfect identity , or self-connexion ; consisting in this , that the thing , or mode of thing spoken of , is what it is , or , is its self . 2. 't is impossible any thing else can be so solid , or so firmly establish'd ; being immediately built on the unchangeable metaphysical verity it self ; or rather , being it , spoken , and express'd : which verity ( as was shewn ) is imprinted in the essences of every created thing , by the immediate hand of essential truth . whence it is so nearly ally'd to that infinite truth it self , that it is remov'd but one degree from it . 3. by reason of this connatural and immediate descent from that brightest and most glorious luminary of all knowledge , the father of lights , who is candor aeternae lucis , and infinitely intelligible ; it forces the assent of all mankind to its verity . insomuch , that no disease can so pervert a rational being , which has the least use of reason , as to deny it , or doubt of it ; nor suspend their judgment concerning it : nor can the highest passion of the most profligate wretch living , hurry his understanding into the admittance of such a folly. no scepticalness can call the truth and certainty of it into question . no whimsical speculation can inveigle any man into a conceit , that it can be false . no opposition can make head against it ; since , whatever can be alledg'd to overthrow it , must needs appear to be less evident than it ; and , therefore , unable to shock it . no subtil distinction can impair its truth ; or pretend it is true in one respect , but not in another ; since it is impossible to distinguish the copula [ is ; ] the notion of existence being so perfectly simple , and most formal , or indivisible , that it can admit of no distinction into divers formalities ; according to one of which , it may be true ; according to another , false . nor can it prejudice any such proposition , to distinguish its subject , or predicate ; since whatever distinction can fall here upon the subject , must fall upon the predicate too ; both of them being the self-same notion . by which means , the identicalness and self-evidence of the proposition will be still the same after the distinction is given , as it was before . so that 't is impossible to imagin , that any thing can be propos'd , which can , in any regard , or in any degree , vye with identical propositions ; either in being so solidly grounded , or so perfectly clear , undeniable , unmistakable , and plac'd above the reach of any possible attack . nor did cartesius himself , amongst all the evident things he call'd into doubt , in the least question the evidence and truth of such propositions , formally express'd : nor could he have done it , without utterly destroying , at the same time , the certainty of all he could have said ; nay , even of his own first principle too ; as will be seen hereafter . from all which considerations , ( any one of which might suffice , ) i may safely and evidently conclude , that , in point of evidence of its truth , and stability of its grounds , nothing can be any way comparable to the light which strikes the eye of our understanding , by its steady rays emitted from these self-evident , or identical propositions : which goes very far to the entitling these , and these only , to be the rule of knowing all truths , or the first principles to all science , in whatever particular subject ; not excepting even metaphysicks it self . 12. notwithstanding all that has been so fully evinc'd hitherto , i have , as yet , done but half my business ; or rather , the better half is still left behind . for , a first rule , or first principle , requires another quality , peculiar to it self , to compleat its notion , besides its being thus solidly grounded , and thus supreamly evident ; which is , that all other truths , or knowledges , must be rul'd , or principl'd by it : it must have an universal influence over all other knowledges , and impart its light to them . the former qualities will , i believe , be granted to identical propositions , by every attentive considerer , who knows what belongs to logick , or reason reflecting on it self ; and is , withall , but meanly vers'd in metaphysicks . this later qualification will be deny'd by many , perhaps by most ; nay , will be fancy'd , and abetted by very few . for , every one's genius does not lead him to speculate so deep ; and there are scarce any who have propos'd this highest and nicest point , much less handl'd it at large ; tho' divers have given the grounds whence it must follow . the reason of this general dis-like of identical propositions , is , because they have such a dry meen , and contemptible aspect ; so unlikely to give us the least kind of instruction , or light , to know any thing but their own insignificant selves , that nothing seems more ridiculous , than for any man , who is to teach others , even to propose such insipid sayings as a means , much less as a rule , to gain the knowledge of any truth whatever ; nor is it discernable how we can come to know any thing , or work out ▪ any new knowledges , by making use of such blunt tools . i think i have said the worst against them , that the keenest adversary can alledge . it remains , then , to shew how i can clear them of this disgraceful character ; or make out that they have such a general influence over all other truths , as is pretended . 13. i demand , then , of my opposers , whether it be not fundamentally necessary in all discourses about whatever truth , to attend still , and keep an eye directed to the nature of the thing or subject about which we are discoursing , and to take special care we do not deviate from it ? i do not think any scholar living , attending to his natural thoughts , or common sense , will deny this . for , if any discourse makes the thing be otherwise than it is , it must necessarily be false ; and expose the author of it to speak manifest contradictions . now , i do no more but this , while i make self-evident or identical propositions to be the first rules , or first principles of all other knowledges : all i do , is , to keep a heedful eye to the nature of the thing , and its metaphysical verity . only , because it is manifest to every reflecter , that all our discourses are made up of propositions ; nor can a rule or principle be express'd , but by such forms of speech ; nor is the comparative , or ( as i may say ) the compositive nature of our soul satisfy'd , till it has brought the object it would discourse about , into some formal truth , ( her only perfection in this state , ) which is express'd by a proposition : hence , we become forc'd to put the nature of the thing , or its metaphysical verity , into such a frame of speaking ; so to fit it for discourse : which 't is impossible to do , but that speech , or proposition , whether we will or no , must be an identical one . 14. as for their seeming so ridiculous , and dry , this happens because of their most perfect simplicity , having as little composition in them as is possible ; or rather , none at all , but what is in the form of expression ; i doubt not but your acute judgment is well aware , that the first stamina , in what kind soever , are , and must be , the most simple ; and , therefore , such , that , should nature stop her course there , and proceed no farther , they would be the most insipid , and useless things in nature . and yet , from such simple beginnings , or ( to use virgil's expression ) tenues orsus , all the most perfect productions in whole nature have their rise : nor could any work of hers ever arrive at maturity , or attain to that admirable frame it afterwards grows up to , unless it had had at first such a simple and shapeless origin . the same happens in the first stamina of all our succeeding knowledges : they are so simple , and have such an odd , bald and unfledg'd appearance , that we know not what to make of them , when we regard them only in themselves ; or , what use they are of in the acquisition of science ; yet , without such simple beginnings , fore-laid in our knowing power , no distinct knowledge at all could be had of any other thing ; as will most clearly appear shortly . 15. we may observe , that , generally , we are not so sensible of goods , as of harms ; because the former , thro' the generous bounty of god's good providence , are of so many kinds , surrounding us on all sides , that they are common , and quotidian ; whereas , the later are seldom , and ( as it were ) casual : whence , these are remarkable , and apt to strike our apprehensions smartly , and f●rce us to take notice of them ; which those , being ordinary , and customary , do not . to breed then a due reflexion , what good those first truths now spoken of , laid up in our minds , do us , we will consider what universal mischiefs their proper opposites , [ contradictions , ] would do to all our knowledge ; and what a malignant influence they would have , not only to pervert all our actual knowledge , but to destroy our very power of knowing any thing . let us suppose then , that those two propositions , [ what is , is not ; ] and [ a thing is not what it is , ] which are the proper contradictories to those chief identicals , [ what is , is ; ] and , [ a thing is what it is ; ] to be , both of them , true : would it be possible , in that case , to speak a word of truth ; or , to discourse at all ; but , instead of speaking consequently , to talk a hotch-potch of incoherent nonsense ? for , we cannot affirm any thing to be true , but by means of the copula [ is , ] in whose connecting or identifying sense , all truth most formally consists : wherefore , if that word , or the notion it signifies , were chimerical , and might be the same with [ is not , ] then , since there can be no middle between them , all we affirm might be false . and , since the subject we speak of , must either be some thing , or some mode of thing ; all that we speak of that thing would go to wrack , and be false , in case the subject of our discourse , or speech , were not distinguish'd from all other things or modes ; that is , if it were not it self only , but another , all the while . since then , the contradictories to these two identicals now spoken of , have such an universal influence , that they constantly set up errour , and destroy truth ; 't is manifest , that identical propositions ( their contradictory opposites ) do , for the same reason , of their own nature , tend to abet truth ' and destroy errour ; and therefore they are deservedly entitled to be the rule of truth ; the influence they have over all truths being full as universal , as contradictions , their opposites , have , to induce errour . 16. but nothing can more victoriously confute , or more unanswerably convince an adversary , than to shew that he must be forc'd , for his own interest , to admit the truth of that tenet which he opposes . ask , then , a cartesian , how he knows any particular truths ; or ( which is the same ) how he knows that such predicates , or attributes , do belong to such a subject ? he will answer , because he finds those predicates in the idea he has of such a thing , or such a nature . very good , replies the other : but , how shall we know that the idea you have of that thing is not chimerical , and involves in it many other things , as well as that ? which , if it does , your discourse , applying it to that thing only , must needs be incoherent , and false . your only answer , in this case , can be this , that each idea you have is distinct from all other ideas , and has its metaphysical verity and unity peculiar to it self , or ( which is the same ) is its self only ; which is an identical proposition , and speaks , or expresses the metaphysical verity of each idea you have . now , say i , hence appears evidently , that this truth , viz. [ every idea is it self only , or no other ; ] which is an identical proposition , is the very first truth you can have ; and , that on it depends , fundamentally , your whole doctrine by way of ideas : for , if this be false , 't is most evident that your ideas can give you no distinct knowledge of any thing , or mode of thing ; that is , they could enable you to know nothing at all . 17. you will say , perhaps , it is not needful to put , lay or propose so expresly those identicals , they being so very clear , of themselves , to all mankind . i reply , 1. that this comes over to me , as to what relates to their clearness , and self-evidence , and abets my position . 2. that , certainly , that is most needful , on which , as was now shewn , all depends . you must , then , have those identicals in your mind , at least understood , and presuppos'd , tho' you express them not . 3. you must be forc'd to express them if you come to discourse rigorously , and reduce your thesis to the first , and self-evident truths ; without doing which , ( especially , if you hap to encounter with a sceptick , ) nothing can be finally decided , or concluded . 4. the point is , that 't is most needful to express them , nay , unavoidable , when the question , [ which is the first truth that can be , which gives light to all others , ] is in agitation ; as is our case at present : you must be forc'd to confess , that the truth of these identicals is antecedent to all the following knowledges you can have by your ideas ; that , thence , you can know nothing , unless this be presuppos'd , and foreknown ; and that , therefore , it influences all your future and dependent knowledges , after its fashion ; and gives and secures to them all the strength , distinction and evidence they have . whence is clearly inferr'd , that the self-evident light which appears in such first truths , ought to be made , by the cartesians themselves , the rule of knowing whatever other truths they can pretend to know by their ideas ; that is , the very first rule of all others ; that is , the only one : for , none can be , in proper speech , a rule , unless it be the first ; all others being regulated by that which is the first : so that it , and only it , is the rule ; all the rest , ruled . and , certainly , it will appear evident to all mankind , that what is most self-evident , as all identicals are , were there nothing else , should be the rule of knowing all other truths which are not so evident as they. be pleas'd , sir , to reflect upon that proposition , by which you notifie , or express to us your rule of knowing , viz. [ that which i clearly and distinctly see to be true , is true. ] consider , how many words are in this proposition ; and that each word has its proper , or peculiar idea , each of which ideas must be distinct from all other ideas , that is , each of them must be the same with its self only , ( which make so many identical propositions ; ) or else , none of those ideas can be possibly able to do you any service . so that , 't is manifest , your rule of knowing depends on the self-evident light suppos'd to be in ours . whence 't is concluded , that yours is not the first ratio cognoscendi , the first rule , or first truth ; but , ruled by ours , grounded on ours , and subsequent , in the order of knowing , to ours . 18. i do not expect , that such high speculations will please every body : but , i hope , it will plead my pardon , that i could not avoid it . in so nice a point , as is the settling the first rule of all knowledge ; or , what is the very first , self-evident , and most firmly-grounded truth ; no speculation , resolving all dependent truths into that which is absolutely-independent , ( as the rule of all truth must be ) can be too accurate , or laid too deep . 't is not , then , any humour of mine , or a kind of trial of skill , which mov'd me to this very abstracted , and metaphysical way of discoursing ▪ but , it was the very nature of the present subject , that forc'd me upon it . 19. nor was it any care of over-reaching your acuteness , nor the desire of opposing the rule of knowing truth introduc'd by the great cartesius , which put me upon this unusual piece of doctrine . i had , above twenty years ago , upon some hints given me by that second aristotle , the profoundly-learned albius , apply'd my speculative thoughts to dig very deep into this subject , to find out the immoveable center of all truth ; and i had begun to write a very speculative treatise , shewing how to reduce every truth into an identical proposition ; and every errour , to a contradiction ; which , i saw , lay hid at the bottom of every truth , and falshood . this , i say , was an old design of mine , before i thought of opposing any , or of being oppos'd by any . i foresaw also , while i was writing my method , that ( it being more easie to be witty , than to be solid ) identical propositions would be look'd upon by very ingenious men , who were not thorow-speculators , as sapless , useless , and insignificant . wherefore , i did there take some occasions , which lay in the track of my thoughts , while i was settling the grounds to true science , to clear those first truths from such unworthy misapprehensions . to this end , i demonstrated there , b. 3. less . 1. § . 3. that all the force of consequence , in which consists our rationality , can only be built upon such propositions . i shew , b. 2. l. 2. in what their self-evidence consists : what is the first of them , and their several sorts and degrees . i set my self to demonstrate , by many arguments , from § . 11. to the end of that lesson , that all first principles must be identical propositions ; and ( § . 19. ) that plain reason teaches us it must be so : which evinced , it follows , that whoever denies these to be useful , must , with the same breath , affirm , that all first principles are useless , and good for nothing ; which is a strange position . nay , since there is an order in truths , and therefore all second principles have their force from the first , it follows , that we can have no use of second principles , if the first be useless ; and so , we must talk ramblingly , and at random , all our lives , without any principles at all . i manifest the same , ( l. 3. ) by instances , fetch'd from the mathematicks , and other sciences ; and shew what use is to be made of them ; which is not to make them either of the premisses in a syllogism ; but to avail our selves of them in a higher nature . i shew ( b. 2. l. 2. § . 18. ) that even plain , uncultivated nature makes the vulgar recurr to them , as their first principles , when they would express that which is decisive of the dispute , and undeniable . i prove , that all middle terms which are proper , are built upon the same ground with them . i endeavour ( b. 3. l. 3. §§ . 16 , 17 , 18. ) to evince clearly , that all truths have , at the bottom , identical propositions , and are reducible to them ; and i attempt to shew , ( less . 4. ) the way how to reduce inferiour truths to those highest ones . all which , if i have fully prov'd , especially , that all first principles are identical propositions , which bears all along with it , and is concluded there by divers demonstrations , on which i dare venture my whole cause , that they are impossible to be solv'd ; then , i may safely presume , i have evinc'd , that the intelligibility and light of identical propositions is most self-evident ; the ground on which they are built , most solid ; and the usefulness or influence of them upon all other truths , most universal : and , therefore , that they are every way qualify'd to be the first and only rule of knowing all truths whatever . 20. to comprehend better the evidence of this discourse , let us imagine a man devested of the knowledge of identical propositions ; and then let us consider whether he could know any thing at all , or what he is good for . to instance in one of them ; let us suppose him ignorant that a thing is what it is ; or a cartesian , that each idea is it self , and no other ; and common sense will tell every one , that such a man could know nothing , nor make any judgment or discourse concerning any thing , or idea either ; since that thing , or idea , he would judge , or discourse of , is , perhaps , all the while , for ought he knows , another . whoever would see farther the use of identical propositions brought to practice , may please to observe how they are serviceable in many places of my three treatises here mention'd : not by proposing them first , and then deducing and arguing from them , as some may mistake ; but by reducing the truth of my discourses up to those standards of all truth ; and by shewing these to be engag'd in the patronage and support of my thesis ; by which means , they smartly clinch the force and evidence of my arguments , by bearing up to them , and relying on them . 21. it was a well-aim'd reach of speculation in mr. locke , [ essay concerning humane understanding , b. 2. ch. 32. § . 2. ] where he says , that the metaphysical verity of things contains in them a tacit proposition : which i would understand , not to be meant of that verity , as it is in the thing it self ; but as it is in our understanding , where only propositions are , or can be . for , since this metaphysical verity is not a natural notion , imprinted directly by our senses , it can only be known by reflexion . the mind , then , careful to be well assur'd of the subject of which it is to judge , or discourse , ( without which pre-assurance , it could do neither , ) reviews it heedfully , and steadily ; and then says of it , within it self ; [ 't is this , and no other . ] which is an identical proposition , in substance ; tho' , for a reason we shall give shortly , we put it afterwards into an expression more formally identical . why the soul does this , springs hence ; because , being naturally made to see truth ; and no truth ( in the first and proper signification of that word ) being possible to be had , without affirming , or denying ; hence 't is natural , and necessary , that , when it comes to review the object , in order to see its truth or falshood , it should put it into the frame of an identical proposition ; only which kind of speeches are capable to affirm , or deny . and this is that i mean , when i use to say , ( as i do frequently , ) that the nature of the soul is comparative , or relative : for , when a proposition is molded in the mind , the predicate of it is compar'd or related to the subject , in order to see their agreement , or disagreement ; without which , nothing can be known to be , in proper speech , true , or false : in which position , mr. locke perfectly agrees with me . now , setting aside extrinsecal denominations , which are not at all found in the thing , but meerly tack'd to it by our consideration ; this comparing is , either of the mode , to the thing ; and , seeing , in general , how it affects it , as is seen in the two last predicables of porphyrius ; which , because modes are not distinct things , and yet differ vastly from the formal notion of the thing it self , of which they are modes , can only be connected with it materially ; or , as belonging to the thing , as their subject : or else , the mind compares the thing to what 's formal , or essential to it . and this , either in the whole , as is found in our identical propositions ; for which reason , i am forc'd to make a sixth predicable , in which the whole is predicated , entirely and formally , of the whole : or else , in part ; when some part of the essence or nature of the whole thing is predicated , or compar'd to it diversly ; as is seen in porphyrius's three first predicables , call'd genus , species , and difference ; which do , all of them , in part , belong to the essence . these notes borrow'd from logick , and premis'd , 't is here farther to be noted , that all those comparisons , or relations the soul makes in whatever proposition , is done by that relation , call'd identity ; as is manifest from the copula [ est. ] wherefore , to review what we said lately ; the predicates belonging to the two last predicables of porphyrius , are referr'd only according to material identity ; or , only as found to belong to the same thing , and not as essential to it . the three former are related , or compar'd , as identify'd formally to the thing ; yet , still so , as but several parts of its essence . the 6th is , when the whole thing is compar'd , related to , or identify'd with the whole thing ; and this entirely , or according to all that is in the thing . and , this way of comparing or relating the whole thing to its self , is that relation of identity , which is the most essential , most formal , and most expresly such , of all other ; and , is only found in those propositions we call first principles . which propositions being , for the reasons given , most fully and properly such , we do therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , call identical . 22. whence may be seen , that the virtue of identical propositions threads , or runs thorow all those propositions that are essential ; and , collaterally , those also whose predicates are immediately and necessarily connected with the essence . for , since the parts are found in the whole , and all identification in part , is a part of the identification of the whole thing with its self ; it follows , that propositions , or truths , in which the predicate is but part of the whole , are , in reality , but parts of our identicals . nor is this all ; but the force of every consequence too is grounded on them , in which consists all our rationality ; as was shewn above . whence mr. locke , in his essay , b. 4. ch. 2. § . 7. shews , very judiciously , that every step we take in true demonstrations , is made by intuitive , or self-evident knowledges . 23. whence , 't is evident , that even your rule will force you , tho' contrary to your intention , to come over to us ; and , will oblige you to guide your selves by connexion of terms , ( which is our way , ) however you strive to avoid it . you say , that when you clearly and distinctly see a proposition to be true , it must be so : and we say , you can never see a proposition to be true , but when you see its two extremes , ( or , the subject and predicate , ) connected . you will alledge , you see it in your idea : but , ( as is shewn above , ) there are three parts in a proposition , which have , each of them , a distinct idea ; in regard , the self-same idea which is of the subject , cannot be the idea of the predicate ; for , this would throw you upon identical propositions , which is our rule : and , the idea of the copula is , most evidently , quite different from the other two ; being , precisely , that which affirms , or denies ; which neither of the other does . this being so , i beseech you to reflect , that truth ( which is the thing in question ) cannot consist in these ideas , singly consider'd ; for , taken thus , they are , all of them , simple apprehensions ▪ which can neither be true , nor false . it remains , then , that you must confess , truth can be only in those ideas , put together , or connected ; nor , can they be connected , but by that which only is apt to connect or identifie them ; viz. by the copula [ est ; ] for , these three parts cannot be fram'd into one speech , by any other manner , but by putting the word [ est ] between them . wherefore , 't is evident , that you cannot pretend to see clearly and distinctly , that any proposition is true , ( which is your rule to know truth , ) but by seeing its said terms connected , or identify'd . i see not how you can , even in your way of ideas , deny this clear discourse : and , if you grant it , we are thus far friends . only , we add , that , to make such connexions the rule to all others , you must allow them to be self-connexions , or identical ; which is our position . so that , which way soever you wriggle , to avoid our rule , the light of common reason , or natural logick , will force you into it , whether you will or no. 24. as for the dryness of identical propositions , which goes not down with some men of fancy , i have this to add ; that that which is objected to them , as scandalous , and opprobrious , is , in reality , a great commendation to them . for , this conceit of their dryness springs from their seeming too obvious . whereas , were not the very first principles , and the rule of knowing all truths , thus most plain , easie and obvious , but needed the least reflexion , or consideration , they would be utterly unfit to be what they ought to be ; first principles , and self-evident . nothing pleases the palate of such gentlemen , which is not new , or such as they knew not before . not reflecting , in the mean time , that nothing is new , but conclusions lately deduced ; and that all first principles must be as old as nature , or mankind it self : nor could they be the rule of truth , which must oblige all mankind to see their evidence , and assent to their verity , were they otherwise . 25. how pretty a delusive faculty is this fancy of ours ! and , how apt , if we be not aware , to decoy us , every step , into errour , by customary appearances ; which , by striking often upon it , would fool our reason ! our own thoughts , and those of others , do , in all our conversations , use to come to us , clad in words : whence it happens , that 't is very hard , liquidly and clearly to strip the sense from those words ; and to consider it , and nothing but it. if a man says , [ every thing is distinct from all other things , ] none is apt to smile at him , or impute it as ridiculous , or foolish : but , if he says , [ a thing is its self , ] witty men can scarce contain their iest at such an idle proposition : and yet they are , most evidently , the self-same in sense ; for , that which is distinct from all others , must either be its self , or nothing ; and , the taking away all distinction , does , almost in terms , at least , most formally , and necessarily , put identity . let us take another instance : if one says , [ a whole is more than a part , ] it appears to such men , wondrous wise ; and , none blames him , in the least , that says it , or lays it for a principle . but , if he says , and puts for a principle , [ what 's more than a part , is more than a part , ] it is good luck if they do not think he deserves midas's ears . yet , both of these propositions are the self-same , and both of them equally , and most perfectly identical in sense ; and only differ in the manner of expression . which i thus shew : a whole consists of its parts ; and , since every thing is that of which it consists , a whole is its parts . but , the word [ parts , ] being plural , signifies more than one part ; wherefore , [ a whole is more than a part , ] is the same as to say , [ what 's more than a part , is more than a part ; ] which is as perfectly identical , as can be imagin'd . nay , more ; if we regard it well , we shall find , that the former proposition had not been known , speculatively , to be self-evident , nor could have been made out to be such , but because it is the same with this later , whose terms are most formally identical ; to which , the other is easily reduc'd . 26. it will be ask'd , why we could not let the sense alone in its former dress , ( which became it much better than this other , ) since it was self-evident enough before ? i answer ; because the self-evidence better appears , when it is also brought to terms most perfectly identical ; as any one may discern , who compares the two propositions now mention'd : and , hence also the sceptical dissenter , or denier , is most forcibly , and unavoidably thrown upon a direct and open contraction ; for , to deny those identicals , which are such , not only in the sense , but in the manner of expression too , is , to avow a contradiction propos'd bare-fac'd , and in the plainest terms ; which could not have appear'd so clearly from the terms of the former proposition . lastly , a brabbling pyrrhonian might have drawn the words , [ who le , ] and [ part , ] into some sinister construction ; and have wrangl'd and quibbled about them , by putting upon them divers senses ; which he is quite debarr'd of , when the terms are thus identical : for , when the words of both the terms are the very self-same , whatever sense he gives the words of the subject , must be allow'd to the words of the predicate too ; so that he will be put quite past his shifts , and the proposition will still remain equally identical as it was before , maugre all his cavils , and evasions . 27. by this time i have , as i conceive , good reason to presume enough has been alledg'd by us , to prove that our rule of truth is , in every regard , qualify'd for such an employ . we will therefore , if you please , now turn the tables , and examine what your rule can pretend to ; or , what it it has in it , which can entitle it to be such a rule ; or , in any respect , counter-ballance what has been produc'd for ours . to do which , we will consider it , both as to the act of your clear and distinct perception , the immediate object of that act ; and , at the same time , as to the stability which each of these may be conceiv'd to have from its ground . we will begin with the object , that determines your faculty of understanding to this or that particular act. if i rightly conceive the cartesian doctrine , the immediate objects of your clear and distinct perception , are your ideas , in which appears this truth which , you say , you clearly and distinctly see . now , these ideas of yours are , confessedly , effects produc'd by a second cause , the mind it self ; and not the immediate work of the first cause , on which ( as has been sh●wn ) our rule is built : which gives ours an infinite advantage , above yours , as to the stability of its ground : ours having , for its solid foundation , the ideas in the divine understanding ; whence are unquestionably deriv'd , and by which are establish'd , the essences of things , on which ours is immediately grounded : whereas , your ideas are held by your selves , to be the creatures , or productions of your own mind ; which ( were it granted it could produce any such ideas ) is a defective agent of its own nature ; and , therefore , its productions so uncertain , that it seems a most strange piece of doctrine , to build all the certain truth and knowledge mankind can possibly have on such an unsteady foundation . how many thousands , even of a fair pitch of understanding , have mistaken lively fancies , for evident knowledge ? must , therefore , all truth be built on a mistakable principle ? nay , more ; such men , judging thus , by mistake , the thing was evident , taking them as possess'd with such a mistake , cannot but assent to it , as true , tho' it be never so false : must we therefore consecrate this erroneous ground of theirs , into a rule of truth ? oh , but it belongs to god's goodness , to take care , that , since we cannot but assent upon such a clear and distinct appearance , we should not be forced upon errour . why so ? if you will needs leave the things his wisdom has made , take your own way , and over-conceit the infallibility of your own faculty , in judging you clearly and distinctly know a thing , when you do but fancy it ; is god's providence answerable to support every over-weening rashness of ours ? doubtless , his goodness is never wanting to such a considerable species , as is mankind , in n 〈…〉 to their knowledge , for which th●●● nature was made : but , if there 〈◊〉 another way , more solidly ground●● and evident than yours ; nay , aga●●●● which ( as has been prov'd ) ther● can lie no exception , and men will not take it ; his providence is acquitt●d , and , 't is just to let them delude themselves . at least , it will be said , that this clear and distinct perception is a rule of truth to us , tho' not to truth , consider'd in it self . but , if what we assent to upon that imaginary ground , may still be false , for any thing that ground can assure us , how can it be a rule of truth to any ? to return to our ideas ; the main point is , that it is so far from evident that there can be any such ideas elicited , or produced , by our minds , that there are many pretended demonstrations against it ; as may be seen in ideae cartesianae expensae , exam. 2. from § 31. to § . 49. nay , there are very many others in my second preliminary , proving there can need none ; the thing it self being objectively in our understanding . to none of which demonstrations , i do expect any full and solid answer ; but only , perhaps , some slight touches . i add , that the ideists themselves cannot agree amongst themselves , what kind of things these spiritual ideas should be . mr. locke makes them to be similitudes ; which mr. le grand denies ; and , is so at variance with himself , that he puts them to be many several sorts of things , and those inconsistent with one another ; and so makes them to be chimeras . this inconsonancy of those writers with one another , and with their own selves , makes it very dubious that there are any such things as these ideas , at all ; at least , 't is evident , that they who ground all their doctrine upon them , do not know what they are ; and , therefore , they build all their hypothesis on they know not what . and , if this be so , then the immediate object of their clear and distinct perception is , perhaps , a non-entity ; or , at least , such an entity , as no man living ( nor themselves neither ) knows what to make of it . 28. again ; this object , which you clearly and distinctly see to be true , must be some mental proposition ; for , nothing can be formally true , but some speech that affirms , or denies . now , say we , 't is most incontestable , that the first proposition we can make of a thing , is , to affirm its metaphysical verity ; or , to say , 't is this , ( or its self , ) and no other : for , the subject being the basis of all our thoughts , we must fix it certainly , clearly and distinctly , ere we can , with certainty , say any thing else of it . this proposition , then , say we , is such , that our understanding no sooner opens its eye , to take a view of it , but it must assent to it , because of the self-evident identification of its terms ; whose self-evidence we do therefore make our rule . it remains then , that you shew us some truth , or proposition , which is before this , ( which we think to be the first , ) and which both makes it self thus visible ; and also , by its self-evident light , gives clearness and intelligibility to all other truths ; and , lastly , which is so firmly grounded , that it may be a solid first principle , and not an aery and phantastick conceit . you must then , ( we say , ) produce , and shew us some other proposition than that you have brought hitherto , which tells us your clear and distinct perception is your rule ; for , this , you see , is already , by many unanswerable arguments , thrown out of doors , and shewn unfit to be a rule . and , till you do this , you ought not to be offended , if we tell you friendly , and plainly , that you have no rule of truth at all . 29. thus much for the immediate object of your clear and distinct perception . as for the act it self , i beseech you , sir , consider on what a sandy foundation you would build all truth . what signifies yours , or mine , or any man's iudgment , that he clearly and distinctly sees a truth ; or , that he must assent , or may not assent to it ? what signifie these , i say , to the truth of the thing ? must truth be built on men's iudgments , or their manner of conceiving ? what 's true , is infallibly such ; and this , by virtue of its grounds . is our iudgment , or manner of conceiving , such a certain ground , or infallible ? how many instances is the world full of , to prove those perceptions of ours , tho' judg'd by us most evident , to be fallacious ? a passionate man , highly injur'd , and bent upon revenge , judges it most evident that he ought to take his private satisfaction : and , you can do no more , but verily iudge you have this clear and distinct perception , that such or such a proposition is true. i am to presume , that those cartesians who stigmatiz'd me with the ignominious note of being impious against god , &c. judg'd they did clearly see , i was thus wicked ; for , otherwise , they left their own beloved rule , to blacken me ; which is too high a malice for any man to charge them with : and yet , no man living , as far as my self , or my friends , can discern , did think so , but themselves ; for , 't is hard to conceive , that , if others had thought so , none of them should have that zeal for god's honour , as to object it , or reprehend me for it : nor am i to doubt but they thought they clearly and distinctly saw , that when i said , annihilation was impossible , i did , by that doctrine , set upon god himself : and , yet , tho' the learned albius maintain'd the same , in his metaphysicks , 50 years before , no friend ever admonish'd him , that by saying so , he had fallen into a wicked errour : nor any of his opposers , who were very learned men , tho' they gather'd many propositions out of his books , which seem'd to sound ill , did ever object this ; whereas , had they judg'd it impious , they would not have spar'd him , but have laid load upon him for it . but , it seem'd , they all wanted this gift of clear and distinct perception , which is peculiar to the cartesians . to come to other instances ; how frequently are people mistaken , in thinking they have a clear and distinct perception , or perfect evidence ! prejudice , faction and education work this ill effect , and make men absolutely judge they see most evidently , they are in the right . people far gone in the spleen , or a deep melancholy , do assent , and judge , perhaps , more firmly than you do , that they see clearly twenty ridiculous fooleries to be true. high-flown enthusiasts judge the same . pious women , and prudent in other things , if much given to introversion , judge , they see clearly and distinctly ( nay , far more lively than we do ) many strange things in their imaginary visions and revelations ; insomuch , that they would pawn their very souls for their truth ; which , yet , are oft known , by their effects , to be meer illusions of fancy . from all which errours and inconveniences , our rule is free : for , who can , out of humour , precipitancy , fancy , disease , or any other casualty whatever , be deceiv'd , in judging , that identical propositions are true ? this , then , unanswerably concludes ours to be the genuin rule of truth ; in regard , this must be such as all men must be forc'd to assent to , unanimously agree in it , nor can ever hap to be deceiv'd in it by any chance whatever : since , otherwise , the whole nature of those men would be depraved , and good for nothing , as having no rule by which to know any truth whatever . nay , it must be such as may be produc'd openly , by the asserters of any truth ; that , by alledging it , they may be able to convince others , that what they maintain is a real truth , and not some phantastick conceit of their own ; without which , their clear and distinct perception is invisible , and so can satisfie no man ; nor clear themselves from being self-conceited ; but , to argue like phanaticks , who pretend they discern things by an inward light , which none can see but themselves , nor they themselves make it visible to others . of which , more hereafter . 30. i beg of you , once more , ( the point being of great importance , ) that this question , concerning your rule , may be rightly stated , and understood . none doubts , but that , if we clearly know a thing to be true , it is true ; otherwise , it would follow , that we may know what is not ; or , ( which is the same , ) may know that which is not to be known . the only question , then , is , whether we may not be mistaken in iudging we know it , when , indeed , we do not know it , but only fancy it : which is a thing so common amongst all mankind , that not very many escape this fault of overweening . wherefore , ere you can pretend that this rule of yours is useful , and a certain means to know truth , you should first prescribe us some self-evident rule , how we may know assuredly , that our iudgment that we do clearly and distinctly know a thing , is not a mistake : for , otherwise , we are often apt to think we do most certainly know a thing , when we have only a lively apprehension , or fancy of it . besides which , this rule must have force upon all mankind , that we may easily make it out to others , that we do indeed and really know , and not meerly presume we know , when , perhaps , we do not : otherwise , it will neither give others , nor our selves , any certainty that what we imagin we know , is true. this is the true difficulty ; and against this , i do not discern any effectual provision made by you ; nor how you can make any , without having recourse to the self-evident connexion of the terms in an identical proposition . this self-evident connexion we can produce openly , to every man's eye ; whereas , you cannot produce your pretended clear and distinct perception to any man : and , it being , when thus produced by us , impossible not to be seen and acknowledg'd by any man , who has any use of his intellectual faculty , 't is able to give perfect satisfaction to our selves , and to others also , that we neither are , nor can be mistaken in our judgment , that we do really and indeed know it ; and , not only deem it . you see , sir , where the difficulty pinches . that can never be a certain rule to me , or to any man , which i can never be sure i make use of : now , 't is evident by what is said here , i cannot be assur'd i do clearly and distinctly know , unless my judgment that i do so be secur'd from mistake : for , if i be mistaken in that judgment , and do not clearly and distinctly know , your rule affects not me at all ; nor am i a jot the better for it , or nearer the knowing any truth by it : but , which is yet worse ; 't is evident from this discourse , that there needs another rule of knowing , antecedent to yours , to guide my iudgment that i do clearly and distinctly know , and do not mistake , or rashly presume i know ; as we experience , the generality of mankind does . which evidently concludes , that the proposition by which you express your pretended rule of knowing , may , indeed , be a truth , ( in case you do really know , ) but can never be a rule of truth to you , me , or any man : for , this must be first known , or self-known , to all mankind ; or otherwise , it needs another antecedent rule , to make it useful ; and , so it is ruled , and no rule . here it is , then , that the point sticks ; and , here 't is like to stick , for any thing i can imagin , in behalf of the cartesians . 31. i am apt to apprehend , that your acute wit will object , that some few of those instances i alledg'd formerly , of men who verily judg'd they clearly and distinctly knew such and such things to be true , and yet were mistaken in thus judging , do fall short of concluding ; i mean , those that concern'd people in diseases ; which you may , with some reason , think , are known to be plain deviations from nature , by an easie criterion ; viz. by the standard of mankind , who have the right use of their reason . which i shall not contest with you ; nor had i brought such as these , but that i see your writers bring the same against the certainty of our senses ; as , that icterical people see all things yellow , and such like ; which are solv'd by the same criterion . but , what are these to many others which i there alledg'd ; and could press farther , were it sutable to the brevity i had intended . to force that objection home , what shall we think of speculative men , and great philosophers ; nay , of many great mathematicians , who thought they had most certainly squar'd the circle ? they are held to be men in their perfect wits ; nay , they are held to be candid too ; and , moreover , learned ; and , which is more , both sides offer demonstrations for their tenet ; and have , oft-times , great multitudes that follow them , and embrace their doctrine . can it be deny'd , but that such very learned , acute and ingenious men do verily judge that they clearly and distinctly see their doctrine to be true ? and yet , we are certain that , since they contradict one another , one side must needs be in an errour in that judgment . we will bring it yet nearer home , and lay it even at our own doors . 32. i do not doubt , but your self ( for , i cannot suspect your candour ) does verily judge that you clearly and distinctly perceive , or ( which is the same ) have perfect evidence , that your way of ideas is the true way to science : and i , on the other side , am as fully persuaded , as that i live , that i do clearly and distinctly see , it is so far from being the way to science , that it is perfectly groundless , and leads to innumerable errours . that you are thus persuaded , seems very evident to you ; for which , i am very willing to take your word . and , that i am thus fully persuaded i do clearly and distinctly see the contrary , besides my faithful asseveration , i believe indifferent men will think i have given sufficient testimony , by bringing so many pretended demonstrations against your way ; and hazarding my credit , by vouching them to be conclusive ; which , therefore , are so many sure gages for my sincerity , when i declare this to be my sentiment . add , that these demonstrations are not like flashes of wit , coin'd by my own brain ; for , then , perhaps , i might , for some by-end of applause , or some such foolery , have falsly pretended they were my true thoughts : but , they are all built upon the nature of the thing , or subject in hand ; which being establish'd to be what it is , 't is beyond the wit or power of man , to make , marr , alter , or deface it ; and , should i go about to disguize or mis-represent it , 't is easie for any adversary to shew , i speak contradictions , and expose me to open shame for my confident ignorance : for , what is against the nature of the thing , makes that thing to be what it is not ; which is a plain contradiction . this , then , being so manifest , that i may convince you by your own method , why ought not you , by your way of doubting of every thing that has any shew or possibility of falshood , or any uncertainty , to lay aside , and renounce your rule of truth , as uncertain and fallacious ; since we do both of us follow it to our power ; and , yet , since we contradict one another so diametrically , one of us is , notwithstanding , in a vast errour ! here is matter of fact , then , against the usefulness of your rule ; and that too , as certain , and evident , as that one ( or both of us ) is not the worst sort of hypocrites ; that is , belies himself , and his own thoughts : whereas , i believe , no man that knows either of us , had ever such a bad opinion of us . i could press this topick much farther ; but i had rather leave it to your sincere and deliberate consideration . 33. the rule by which we are to know truth , ought therefore , ( as was said , ) in such a manner oblige all mankind to assent , that it should be apt , of it self , to compose all differences in opinion , by applying , and bearing up to it : whereas , yours can compose none at all ; but , contrariwise , engages learned men in an endless wrangle . we both grant , that if we see a thing clearly to be true , it is true ; since common sense tells every man , that none can see what is not to be seen : nor is there any such mystery , or mastership , in advancing this obvious position ; or , for magnifying cartesius so highly , for inventing it ; since , i think , no man living ever deny'd it . the question is , which of us has this true evidence , which you call clear and distinct perception ? you will say , you have it , and i want it : i shall reply , that i have it , and you want it . you will blame some defect in my understanding , or some untoward byass or propension of my will , both which , according to mr. le grand , ( p. 93. ) can make one deceiv'd in thinking that he evidently perceives : and i , on the other side , think i may , with equal justice , blame yours : and , so , we may come to lay the fault , either on the weakness of one another's understanding , or the depravedness of his will ; which naturally leads men to pelt one another with rash iudgments , and hard words : but , since we can , neither of us , see one another's thoughts , or discover to others , how clear they are , which is your way ; both sides will still remain as far from conviction , and the point from decision , as at first , for any thing your rule helps either of us . and , if we set aside propositions and discourses , and the shewing that their terms are undeniably connected , and therefore , themselves certainly true ; ( which is not yo●● way ; ) how , i beseech you , shall men ever come to a final conclusion by dint of reason , without being put to it to avail themselves by ill words , and passion ; which ( i fear , by proceeding upon your rule ; for , you pretend not to have produced any connexion of terms ) has been such a stickler , of late , to uphold the cartesian cause ? 34. this seem'd to me so odd a procedure , that i begg'd the favour of you , to acquaint me , how , or by what means , you would make others know you had , indeed , this clear and distinct perception ; or , how you could prove you had it , but by making use of propositions and discourses ; the force of which consists only in affirming , denying , or inferring ; that is , in the connexion , or inconnexion of the terms . as i remember , your answer was , by explicating to them clearly the point , and desiring them to meditate upon it : which way you seem'd to magnifie very much . i could have alledg'd , that you could not have propos'd , or us'd , even this way , without making use of propositions , and discourses : but , letting you proceed , i barr'd explications , if they were brought ( as it here seem'd ) to evacuate any need of proof : for , explicating , as contradistinguish'd to proving , amounts to no more but a kind of rhetorical persuasive , made up of similitudes , parallels , allusions , and such little sorts of light , witty fancies , which may serve , and are made use of , in a manner , equally , to abet errour , as well as truth . indeed , if the terms of the question be dubious , explications are needful , and very requisite ; lest , otherwise , we level our argument at a wrong thesis : but , if the point in question be rightly understood by both parties , it must either be prov'd , if it be not self-evident and needs no proof ; or , it must remain for ever uncertain , and undecided . i should be glad to know whether , or no , you would go about to convince such a man by grounds and principles ? if you say , you would , and that you think you can do this : then you wrong your cause exceedingly , by waving the mention of such strong supports as principles and grounds ; and recurring to , and relying on such unsteady , feeble reeds as explications . if you say , you cannot evince your thesis by principles ; then all your explications , tho' never so witty , are , confessedly , unprincipl'd , and groundless . if you pretend , your explications do involve proofs in them ; 't is clearly for the interest of your cause , to make use of the argumentative part of such discourses , and leave out the explicative : for , 't is certain , that the argument , if a good one , subsists upon some solid principle ; whereas , an explication may be without any at all . it will therefore , to any considering man , be a strong prejudice against the cartesians , and make men apt to think they have no grounds or principles at all , that they do not much pretend to them , much less build their discourses on them , or reduce them to them ; but seem to abdicate them , while they place their chief support in explications . in a word ; let the position be first prov'd to be true , or all explications are frivolous : for , to what purpose is it to stand explicating a falshood ? the nature of all explications , is , to give us the sense of the thesis propos'd ; but , let it be first prov'd , and seen that it bears good sense ; for , 't is a very sleevless task , to stand explicating nonsense . 35. on this occasion , it were not amiss to note here a certain manner of writing , very frequent amongst some modern philosophers ; which is apt to lead the generality of learners into very great errours . we do , all of us , naturally affect knowledge ; and therefore , we love to read authors that are clear , or write clearly ; as being very knowable , or intelligible . but , now , clearness is of two sorts : the one makes clear the thoughts of the writer ; the other makes clear the truth of the point he writes of . the one expresses clearly his own meaning , when he says thus : the other manifests clearly , that he says true when he says thus . the former is perform'd by means of rhetorick , and witty expressions : the other can only be done by solid principles , and by true logick . but , it too often happens , that those readers who have not a strong bent to see truth , and , with a steady aim , pursue it , and it only , are so well appay'd with the clear expression of an author , in delivering his own mind ; which cannot but be very pretty , and taking , being , generally , neatly clad ; that they are , at unawares , decoy'd to think the thing it self is clear , when 't is only the sentiment of the author which is render'd so evident ; especially , if there be also some slight shew of coherence ; which seldom wants , if the writer be a man of parts . and , yet , perhaps , all this while , were that discourse strip'd of its superficial gayity , and sounded to the bottom , nothing will be found to support its truth ; but it will appear plain bald nonsense en cuerpo . on the other side , it lights so , that discourses that are solid , and built all along on evident principles , ( only which can clear the truth of the point , ) do want the other sort of clearness , which consists in explicating , to recommend them to the liking of the reader . and this happens for two reasons : one , because principles do consist of few words , or notions ; and those too , such as are general , or universal ones ; which do not admit such varying the phrase , or smooth explications , to make them more knowable ; their clearness consisting only in the greater simplicity of those general terms , and their close connexion . the second reason is , that those writers who endeavour to look deep into the foundation and principles on which truth is grounded , and are not satisfy'd with skimming over questions superficially , do not care to avail themselves by explications , and the way of smooth expressions ; but quite dis-regard them , and judge them only luke-warm words in their present circumstances ; because they neither conduce to the attainment of science , nor to settle and clear the truth of the thesis ; which such men see can only be done by the strict and evident connexion of their notions . to apply this discourse ; i intreat you , sir , to consider whether the former sort of clearness be not that which the cartesians affect ; the second , that which we take , and pursue . i shall hope , that whoever peruses my method to science , with an attentive and indifferent eye , will easily observe , that i first put my thesis , and then endeavour to establish it by rigorous proofs , drawn from the nature of the thing or subject treated of in those respective places : and that the cartesians do not use to take any such method , but place their hopes of recommending their tenets to the reader 's approbation , in their explications . which makes it so difficult for a logician to find where their arguments lie hid , or where they press ; of which , with just reason , i so often complain . 36. thus much concerning your method of proving by explicating ; or rather , of substituting explications in the place of proofs . as for the other part of your method , which is , your putting learners to meditate long and seriously , upon what you have propos'd to them , i lik'd that as ill as i did that of explicating : and , my reason is , because , unless men take principles along with them , to guide their thoughts right , and keep an attentive eye to them , while they thus meditate ; 't is to be fear'd , their long meditating will , by its frequent dints , so imprint and fix what you have told them , in their brain ; and , at length , make it sink so deep into their minds , that , whether it be right or wrong , it will stick there , as daily experience shews us ; custom , a second nature , having a very powerful ascendent over the understanding , to imbue us with false impressions , by the oft-reiterated thinking upon any point that is disputable ; especially , ingenious explications ( as was shewn lately ) too often serving for reasons , to those who are not well vers'd in true logick . 37. but , the main objection i make , is , that this method of yours quite overthrows the rule of truth , which you intended to establish by it . for , this rule being that , upon which all all our knowledge of truth depends , must be so very clear of it self , above any thing we can add to its highest evidence , that it cannot possibly need any explication , nor meditation neither . nor , consequently , can any stronger argument be brought , to demonstrate that this rule of yours is not the right one , than 't is to confess or pretend that it stands in need of , or , even , can admit assistance , or light , either from the one , or the other . for , if it can need any explication , it follows , that it must be something obscure : and , if it can need poring and meditating upon it , ere it be admitted , or can be known , then 't is far from being most self-evident : both which utterly destroy the nature of such a rule . for , since we must know all other truths by it , its evidence must be the first thing to be known ; and therefore , the knowledge of its truth must antecede the knowlege of all other truths whatsoever , and be clearer than they. which being so manifest , i wonder what thoughts or considerations our explicating or meditating can suggest , that can do this first rule of truth any service , or give it any advantage ; since , all others being more obscure than it , they may , indeed , ( could they affect it , ) impart to it their own greater obscurity , and make it less clear and intelligible than it was ; but , can never make it clearer , as having no greater , but far less clearness themselves . lastly , as this pretended necessity of explicating , and meditating , quite degrades yours from being the genuin , first , and , consequently , the right rule of knowing truth ; so it abets ours , and gives it a clear title to be such a rule , since the self-evidence of those first truths , express'd by identical propositions , ( which is our rule , ) is such , as is both impossible to be explicated , and impossible to need meditating , to clear it to us ; but , at the first instant we open the eye of our mind , it discovers it self fully to all mankind , to be most true ; and , withall , begets , forces and fixes us in a full and firm assent to its verity . 38. perhaps it will be alledg'd , notwithstanding what i have said above , that this clear and distinct perception is not pretended to be a rule of truth in it self , so that it establishes truth fundamentally ; but of truth to us , or , ( as the schools phrase it , ) quoad nos ; that is , a rule whereby we may know what 's truth , what not : and , it seems , that it cannot be deny'd to be such a rule , in regard 't is evident that we must assent , or hold a thing true , when we see clearly and distinctly it is so ; nor ought we to assent , or hold it to be true , unless we do clearly and distinctly see it to be so . i answer , that this pretence is already fore-stalled , in divers places of my former discourse ; where it was shewn , by many instances , that , even in the opinions learned men held , this guiding our thoughts and judgments by what appears to us a clear and distinct perception , is uncertain , and fallacious . whence , in the thesis constituting this to be your rule , there is tacitly involv'd a false supposition ; v●z . that that perception , on which we solely rely , is unmistakable by us : for , if we may mistake it to be really a perception thus qualify'd , when it is not , then our assent may be erroneous ; and , how can an erroneous judgment , in any sense , be true to us , or make us know a thing to be true ? if i am to draw a straight line , and the rule by which i guide my self be sometimes straight , and sometimes crooked , how is it a rule to me , in that action , or draught ? 2. in constituting this perception to be your rule , you begin at the wrong end : for , seeing this perception is an act , and that the object specifies every act , and makes it such as it is ; the object , or thing , must be true in it self ; and , by being in it self true , it thence makes our judgment ( when we rightly conceive it ) to be true also . this distinction , then , in our present case , is altogether frivolous ; and the alledging it , preposterous . 3. to perceive , is an act of the understanding , and the same as to know ; and , to perceive clearly and distinctly , is the same as to know perfectly . whence follows , that to say , [ i know that to be true , which i clearly and distinctly perceive to be so , ] is the very self-same sense , as to say , [ what i know to be true , i know to be true ; ] or , [ i know what i know : ] which is a good confident saying ; and , moreover , true too . but , nothing can be more ridiculous , than to make knowing the rule of knowing , or a rule to make a thing true to us . to say , [ a thing is , because it is ; ] or , [ i know it , because i know it ; ] is more like a woman's reason , when she is fix'd , and wilful ; than a rational man's , or a philosopher's . 39. the ingenious mr. le grand seems to go more charily to work , by putting his rule of truth , ( dissert . pag. 86 ) in these terms , [ illud omne verum est quod clarè & distinctè percipitur . ] he does not say , [ quod percipitur esse verum ; ] but barely , [ quod percipitur . ] which words do not tell us , whether he speaks of our perception by the first operation of our understanding , simply apprehending a thing ; or of the second , which is express'd by a proposition . but , this still falls into the same : for , if he means the former , then , since simple apprehensions have neither truth nor falsity in them , being no more but , barely , what 's meant , or signify'd , by the words ; it cannot follow , that what i clearly and distinctly thus perceive , is therefore true : for , i simply apprehend , and this clearly and distinctly too , the meaning of these words , [ a triangle has four corners ; ] yet t is far from being true , being a plain contradiction . he must mean then , that i am to perceive the sense or meaning of those words to be connected , which is done by putting them into a proposition ; and then his rule must run thus , [ whatever simple apprehensions i see clearly and distinctly to be connected in a proposition , that proposition is true : ] which is that very rule which we advance , and the cartesians would avoid . only , we say , that to make this a rule , we must see the parts of it self-connected , or self-evident ; for , all other connexions are made , by the terms being connected by means of a third ; which is the same as to be deduced , or prov'd . but , these connexions being , all of them , conclusions , they cannot pretend to be rules , or principles , since they must depend on such rules , as shew those conclusions must follow . again , if he means , ( as he must , if he means any thing , ) that his rule is , that we must see those simple apprehensions , which we call the terms , connected in a proposition ; then we must see , or clearly perceive , that that proposition is true : and then , his principle must run thus ; [ whatever proposition i clearly and distinctly perceive to be true , is known by me to be true : ] wherefore , since to perceive thus , is , to know ; and that , as appears by cartesius's words , there cited , he speaks of what 's verum mihi , as the effect of his principle ; that is , of what i know to be true ; join these two together , and this principle , or rule , does manifestly amount to this ; [ that which i know to be true , i know to be true ; ] which is a most prodigious rule of knowledge ; and yet , this is most evidently the sense of it , in case to perceive means , to know ; and verum mihi means that which i know to be true : which , i think , is undeniable by any man of common sense . and , i wonder how the great wit of cartesius could imagin that any thing could be true to him , unless he first saw it to be true in it self , which it has from its grounds ; unless he makes account , that a thing may be true to him , which , in it self , is false : which makes those two truths fall out , and contradict one another , which i ever took to be very good friends . this makes me wish that the ingenious mr. le grand , who tells us here , p. 92. that there goes more to a rule , than to a truth , had told us , in what a truth , and in what the nature of a rule consists ; which we plainly deliver , by affirming that a truth consists in the connexion of the main parts ( or terms ) of any thesis ; and a rule in the self-connexion of them , by formal identity ; whence , such rules become self-evident to all mankind , and able to impart their light to all other truths whatever . but , this shews the genius of the cartesian writers : they take what 's uppermost , and descant very prettily and gentilely upon it ; which , being obvious , and facil , does mightily please the fancy of the readers : but , they go not to the bottom of any question . they rake the surface of the most difficult points ; but they never dig deep into it , to find out the ground and foundation on which truth is built . and , i hope , the reasons i have alledg'd , both here , and elsewhere , will satisfie my readers , that it is not the ridiculous motive of pique , or humour , which makes me give this character of their way of writing ; but , meerly , the duty i owe to truth , which obliges me to do it . thus , worthy sir , i have us'd the best reason i was master of , in examining exactly , and understanding rightly , your rule of truth ; and i have endeavour'd to stop all the startingholes , by which the cartesians may think to evade the force of my arguments . which done , i presume i may take my leave of this point , and apply my discourse to what follow'd next at our interview . 40. my design , at the beginning of our conference , was to convince you , that truth consisted in the connexion of the terms , in those speeches we call'd propositions ; which evinc'd , i made account i could easily prove , that the very first truths , which were to give light to all others , or be the rule of truth , were such propositions as were self-connected , and therefore self-evident . how your over-acute way of doubting defeated my intentions , and stop'd my progress , is seen above . sorry to have been put out of that direct road , which i saw was the only right one , and without settling which , all our discourse would be unconnected talk to no purpose , i was casting about how to get into it again . but a learned and judicious friend of ours , who was present , suggested , that [ cogito ergo sum ] was pretended by you to be a first principle ; and , he prest earnestly it might be thorowly examin'd , that we might see whether it had in it the nature of a first principle , or no. i was something troubled to relinquish the method i had prefix'd to my self ; without which , i saw , the nature of a first principle could not be settled , nor shewn : however , i yielded to his request . i allow'd then , that [ cogito ergo sum ] was a true and evident consequence , as are a thousand such others , viz. dabito ergo sum ; scribo , ambulo , dormio ; nay , somnio ergo sum , &c. ) which is what , with unattentive considerers , give it all its credit , and makes them look upon us , as unreasonable men , who , as they apprehend , do question this consequence , or call it into doubt . but they are quite mistaken ; there is no body that doubts it is an evident consequence ; but , there is a very wide difference between a consequence and a principle ; or rather , if it be a consequence , tho' never so good , it can never be a first principle , because , the premisses , which induced that consequence , were before it ; and that truth , on which all force of consequence is grounded , , ( as was noted above , ) is before either of them . what we affirm then is , that it is not a first principle , nor could be so to cartesius , when he propos'd , and made use of it as such : and i addrest my self , to show it had not in it , the nature of such a principle , nor could , with reason , be pretended such by cartesius himself . 41. to prove this , i alledg'd , that it is an inseparable property , or rather , essential to first principles , that they must manifest themselves , to be such by their own most perfect self-evidence ; whereas cartesius was forc'd to use very many prolix antecedent discourses , to prove all else to be dubitable ; and , because they were so , he went on , enquiring farther , till he could find something that could not be doubted ; which , he conceiv'd , was [ cogito ergo sum , ] from which he came to conclude , that this was the first principle . whence i alledg'd , that therefore , those antecedent discourses of his , which prov'd all else to be doubtful , were the reasons or arguments whence he drew his conclusion , that this was the first principle . now , i think this as plain reason as plain can be , that no man can evince a thing to be the first in any kind whatever , but , because , there is nothing before it in that kind . and , from this consideration , i prove my allegation clearly ; because , had not those many and large antecedent discourses , to prove all else to be doubtful , been true ; his conclusion , viz. that [ this is the first principle , ] could not have follow'd , or been true neither . for , in case the senses had not been thus fallacious as still to deceive us , perhaps , science might have been had from the things without us affecting those senses ; nor had there been any need to recur to the operations of our own mind , to seek for the ground of all truth there , because , we might have had it from the things in nature . this being so , how many propositions did he use all along , to prove that our senses might all decieve us ; that we know not certainly whether we sleep or wake ; that mathematical demonstrations might be all erroneous , &c. all which antecedent propositions , by the plain rules of logick , ought to be more evident , and more certain , than the conclusion he gather'd , or inferr'd thence , viz. that therefore this , and only this , being indubitable , and certainly known , is the first principle . add , that this being plain sense , his own discourse overthrows the establishment of his first principle . for , since he had not this first principle of his till he had found it , nor did he find it , till he found all else to be doubtful ; it will be ask'd how , and in virtue of what first principle he became , while he was in quest of it , more certain , that all other things were doubtful , than he was of the conclusion he inferr'd thence , viz. that [ cogito , ergo sum ] being impossible to be doubted of , was his first principle . wherefore , if he guided himself by no indubitable , or first principle all along , in those antecedent discourses , which were in reality his premisses ; that conclusion of his , cannot in any logick follow , nor be certainly true , nor ought to be embrac'd ; especially , by such a philosopher as he was , who professes doubting of ever thing , till he came at his first principle , that can be in the least dubitable . 42. in reply to this discourse of mine , which is grounded on the supposition , that cartesius guided himself by reason , in settling his first principle ; and on the plainest rules of logick that the premisses must be clearer than the conclusion ; the former of which , i suppose you will grant , the latter is obvious to common sense ; you brought an ingenious explication , by way of similitude , or parallel ; which , i see , are to supply the place of arguments , and answers too , in the cartesian way . it was this . suppose i see a man making great holes in the ground , or throwing aside rubbish ; and that i ask him what he is doing ? he tells me , he has an intention to build , and to lay foundations for that end , and is making way for it . now this action of his looks like an idle business , if we consider it alone ; but , if we regard his farther intention of building , it is a wise and necessary preparative . and yet this antecedent action , of preparing to lay a foundation , does not give strength to the building , which is an action quite different from it ; but the building depends on the foundation it self , and on nothing else . and , therefore , it follows , by way of parallel , that the antecedent discourses of cartesius , need not be connected with that first principle , as premisses , to inferr it must be such ; since they serv'd only to remove the rubbish , or the pretended knowledge of things by means of the senses , which encumber'd the mind with prepossessions ; and , so to make way to lay that first foundation of science . i think i have done your parallel all the right you can expect : wherefore , i come now to examine what force it bears , and what strength such a way of discoursing has in it ; which , i the rather do , that i may inform those readers , who take such kind of similitudes for reasons , how easily , and how frequently they are deluded , by such unsteady , inconclusive , and illogical methods . 43 first then , 't is so certainly known , that similitudes do not use quadrare per omnia , or , ( as they say , ) run on four feet , that it is grown proverbial ; which lays a great prejudice upon that way in common . 2. similitudes drawn from material things , to immaterial , are particularly liable to this defect . they may , indeed , oft times , serve to illustrate some truth , as fit metaphors to sute with our fancy ; but then they presuppose the truth , which they are to illustrate , to be known some other way . whence , unless this be done first , all they can do is to explicate we know not what , which destroys the nature of an explication ; for , explications are not intended to put the truth of the point , but suppose it . 3. all the actions of our soul are , or ought to be rational ; and have a dependence on one another , by the way of reason gathering subsequent truths from those which preceded . now , i think , 't is impossible to be contested by any man who has read cartesius's meditations , but that his discourses which anteceded his finding out this first principle of his , are reducible to this enthymem ; [ for these and these reasons , there can no certainty be had , as to speculative knowledges , by any information had from outward objects affecting the senses ; therefore , it ought to be sought for in some interiour act of our mind , which is most comprehensive and peculiar to it , ] which he concieved was cogitation ; and thence he laid this first principle : [ cogito ergo sum ] which being so , it follows necessarily , that the laying this for his first principle , depended on the goodness of the reasons he had , why our senses were not to be trusted , nor could give us our first notions ; whence , by reflecting on their metaphysical verity , we might have those self-evident , and first truths , of ours . this , i say , was evidently the tenour of his discourse ; because , did not those reasons of his , against the sufficiency of our senses to give us this information , conclude ; but that , notwithstanding all those reasons could prove , the senses might still imprint on our mind those first notions , his consequent would not have follow'd : nor , could he have had any ground for recurring to the interiour act of cogitation , for his first principle , in regard it had been given to his hand by means of the senses , as was now declar'd . 4. it being then evident , that the substance of those antecedent discourses was summ'd up in the enthymem now mention'd , 't is manifest , that this explication of yours falters in the main particular , in which it ought to sute , and resemble . for , in case those impressions on our mind could have been made by means of the senses , as aforesaid ; then those impressions , or notions , being the immediate foundation , on which is built all our knowledge , could not be call'd , or resembl'd to rubbish ; nor compar'd to a hole , to lay the foundation ; for , the holes were already made in those inlets , our senses ; which were pervious to the effluviums affecting the seat of knowledge ; and thence , the soul. so that your similitude is , in effect , the begging the whole question ; and can have no force at all , but by our granting it ; which , i see plainly , we shall never have reason to do . rather , unless this petitio principii ( which is tacitly involv'd in this parallel ) be yielded by us , or prov'd by you , it makes against your selves . for , by denying all such certain information from the senses , you will be found , not to remove the rubbish , in order to lay the foundation ; but , to stop up the way to the laying any ; and , to damm up all the holes , by which the materials could come into our minds , where only such a foundation could have been laid . at least , you see , your explication amounts to nothing ; and , that your similitude is lame in all its legs , and has not one sure foot to stand on . which will , i hope , sufficiently inform others , that this way of explicating , so mightily affected by cartesius , and his followers , is utterly insignificant . i shall hope too , that this paper will light into the hands of some readers , who are so intelligent , as to discern , that this explicative way is taken up , to avoid the way of rigorous proof ; which is so unfriendly to a doctrine that wants principles . 44. whence i should give this advice to all aristotelians , that whenever the cartesians would obtrude upon them their ingenious explications , they would demand of them smartly , by what grounds they know , or will prove to others , that what they explicate , is true ; without doing which in the first place , no explication ought to be admitted . it may serve for a kind of currying favour with weaker understandings ; but it can never improve any intelligent man in solid knowledge , nor make him one jot the wiser . 45. after this , we came to argue that other objection of mine , that first principles , of all others , must be most clearly and distinctly known ; because they ought to be , of all others , most knowable ; there being no others before them , by means of which they might come to be better known . now , cartesius himself expresly confesses , that , when he had found this first principle , he did not yet sufficiently understand what [ ego , ] the subject in that principle , meant : whence i inferr'd , that therefore , [ cogito ergo sum , ] could not be to him a first principle . this is enforc'd , because the subject is the principal , and most substantial part in every proposition : and , since , in ordinary things , when we do not well know what we talk of , plain s●nse tells us , 't is a folly to talk at all ; much more is it disallowable in philosophical matters , where exact truth is aim'd at ; and most of all in first principles , which must be most self-evident . you seem'd to think an obscure knowledge of the subject was sufficient . but , how an obscure knowledge can be either clear , or distinct ; much less , superlatively such : or , how a proposition , whose principal part is neither clear , nor distinct , should , notwithstanding , it self , ( as here it must , ) be most clear and distinct , is , i believe , past any man's comprehension . 46. however , i let your smooth explication slide , without pressing my discourse too forcibly : for , it had been something rude , at so civil a visit in my own chamber , to push things forward too rigorously ; or , to seem to affect the victory of a confutation . but our friend urg'd me to bring some one argument , that might decisively conclude the point . it came into my mind , ( waving what i had objected elsewhere , ) to alledge against it , that a first principle must be some one determinate proposition ; whereas it was evident that this principle of yours had in it two , and those very different ones . for , [ cogito ] is a speech that affirms , which logicians call a proposition ; and involves in it all the three parts that compleat such a speech , being clearly the same as [ ego sum cogitans ; ] as [ sum , ] for the same reason , implies , [ ego sum existens ; ] which is evidently a proposition too , and distinct from the other . your answer was , that , notwithstanding the manner of expression , they made , or amounted to but one proposition ; and signify'd no more but [ ego sum re cogitans . ] but i reply'd , that this was the first proposition ; and hence i a●k , what becomes of the later , [ ego sum existens , ] since the predicate [ existens , ] is a quite different notion from the predicate [ res cogitans . ] add , that to prove himself existent , was the sole scope cartesius aim'd at in laying this principle ; as appears by his words immediately following ; viz. [ nondum tamen satis intelligo quisnam sim ego ille qui jam necessario sum . ] he does not pretend to have evinc'd that he was res cogitans , but only necessarily existent . to enforce this the more , i alledg'd , that the illative particle [ ergo ] did shew plainly , that there were two propositions ; of which , the one was an antecedent ; the other , a consequent . but you would not allow that [ ergo , ] in that place , had an illative signification ; nor , as far as i could discern , any at all ; for , i am sure , if it has any , it can have no other . i remember , you bestirr'd your wit as dexterously as any man could in such a cause , to bring off cartesius ; but 't is beyond the power of wit , or art , to do it , unless the most pregnant and significant words which rational creatures can use , must , for his sake , lose their signification . which is such an injury to the rest of mankind , who would be at a strange loss to discourse or understand one another , were this admitted , that it will never be allow'd by other philosophers , who are dis-interessed , and have not that passionate concern for cartesius , as some others seem to have . i remember , mr. le grand tells us , he has spoke to some exceptions made against this principle formerly , and , perhaps , this may be one of them . but , as i could not light on that book of his , so i clearly see , this particular is so manifest , that 't is impossible for any man , in such a case as this , to answer to the purpose . 47. and thus ended our discourse ; in which , if you had any disadvantage , it proceeded hence , that you would needs undertake to defend cartesius's logick : whereas , nothing is more evident , than that , in the far greatest part of his meditations , ( not to speak of some other pieces of his , ) he regarded no rules of logick at all ; but meerly follow'd the current of his own ingenious thoughts , in gliding smoothly and gentilely , from one thing , to another , as his first design led him , and in putting his conceptions clearly ; i mean , according to the first sort of clearness , mention'd above , § . 35. the summ is this ; without propositions , we cannot speak ; and , without illative particles , we cannot make use of our rationality ; both which , notwithstanding , you do not seem very willingly and heartily to admit . had i been of your party , i should have advis'd you to have flatly deny'd all syllogisms , inferences , antecedents , consequents ; and , in a word , all logick , and all kind of connexion , and then it had been impossible for any man to attack you , or bring any argument against you ; i add , nor you any for your selves . 48. the generality of mankind ( i wish i might not say , of philosophers too ) being much govern'd by fancy , i am to expect , such a high speculation as is the foregoing discourse , will scarce find a civil entertainment amongst such gentlemen . however , i hope it will not displease them , if , on this occasion , i ask them some few pertinent questions ; leaving the resolving them to themselves . 1. whether there be not such propositions ; as those i call identical ? 2. whether mathematicians , and some others , who treat of philosophy in a mathematical method , have not propos'd such before me , and made use of them ? 3. whether such propositions are not the most-firmly-grounded , and the first of all others ? 4. whether they are not self-evident , and force the assent of all mankind ? 5. whether we can be deceiv'd in iudging them self-evident ; as we may , and often are , in judging that we clearly and distinctly know a thing to be true ? 6. whether they have not an universal influence , in their way , over all truths , especially all deduced truths ; since 't is demonstrable , that all the force of consequence is grounded on them ? 7. whether , all these qualifications being shewn to be found in the self-evident knowableness of identical propositions , this clearest light , or intelligibility , which so necessarily appears in them , ought not , with just right , entitle them to be held the rule by which to know all other truths ? lastly , whether this self-evident connexion of the terms of a proposition , found in them , which is producible openly , be not a clear means to shew to others , that we do not mistake when we judge them self evident , and true ; since all mankind that sees them produc'd , must think the same of them we do ? and , whether , on the other side , it can possibly be shewn to others , that our selves do clearly and distinctly know a thing to be true , without producing finally some proposition that is unmistakable and self-evident to every man ? when they have duly weigh'd each of these particulars , and the proofs brought for them , i appeal from their fancy , to their reason , whether i have not done a just and necessary duty to philosophy , in endeavouring to settle the rule of truth upon so solid and evident a basis ; and , whether i could have been less speculative in such a high subject , as requires a deep inspection into the very center of all truth whatever , even to the resolving it finally and connaturally , into essential truth it self ? if these considerations do not acquit me upon either account , i cannot but think my self unjustly condemn'd ; and , i hope , the whole court of philosophers , who are impartial , and sincere , will judge the same . 49. to clear me from singularity in this uncommon method of philosophizing , i could farther alledge , that mr. locke , in his essay , b. 4. ch . 1. § . 4. gives us this doctrine ; that the first act of the mind , is , to perceive its own ideas ; and , that one of them is not another ; that is , that each of them is its self only ; which is an identical proposition . — that this is so absolutely necessary , that , without it , there could be no knowledge , no reasoning , — no distinct thoughts at all . which sufficiently expresses it to be the first truth , or rule of truth , which influences all other truths ; since , without it , nothing at all could be known . — that a man infallibly knows that the ideas of white , and round , are the very ideas they are . — that this is the first agreement , or disagreement , ( that is , the first truth , ) the mind perceives in its ideas . — that men of art have , for ready application in all cases , reduc'd this into those general rules , [ what is , is , ] &c. in all which , ( as he does in divers other main speculative points , ) he so perfectly agrees with me , that , tho' i did not proceed on my own grounds , i need no more but these of his , to draw such immediate consequences thence , as would establish and abet my thesis . indeed , it did not lie in the way of that very learned man's speculation , to reflect on the universal influence identical propositions have over all truths , and all knowledges , whatever ; and therefore , his dis-like of them afterwards , ( chap. 8. ) can be thought to relate only to their apprehended uselesness : tho' , even there , ( § . 2. ) he acknowledges an excellent use of them too ; where he says , that [ what is , is , ] may serve sometimes , ( he might have said , always when it needed , ) to shew a man the absurdity he is guilty of , when , by circumlocution , or ambiguous terms , he would , in particular instances , deny the same thing of it self ; because no body will so openly bid defiance to common sense , as to affirm visible and direct contradictions , in plain words . to which reflexion of his , if this learned gentleman pleases to add , that whoever discourses false on any subject , does , at the same time , make that subject not to be what it is , or ( if the question be of some mode ) as it is ; his penetrative judgment cannot but discern , that identical propositions are equally useful in all questions , all disputes , nay , all discourses whatsoever , if the way of reducing inferiour truths to them , were but well improv'd , and cultivated . 50. i much value your good opinion ; and , i perceiv'd , i was in danger of losing it , by a hint you gave me , with a dis-relishing air , that i call'd cartesius a fanatick ; which you thought very harsh . in answer , i deny the charge . 't is one thing to say , that , when cartesius was laying his method to science , by denying his senses , and devesting himself of all his former knowledges , which ( as my author expresses it ) was no less than to unman himself , he fell , for some few days , into a spice of enthusiasm ; nay , was brim-full of it ; and fancy'd he had visions and revelations ; so that he seem'd crack-brain'd , or to have drunk a cup too much ; which are the very words a cartesian , who wrote his life , has given us , ( p. 34 , 35 , 36. ) and , 't is another thing to say , he was habitually a fanatick , or enthusiast , all his life , and in every action he did , or book he writ ; the former of which can neither be deny'd with truth , nor the later objected with any degree of modesty : nor does it sute with the high character i have given of him , in the preface to my method , and the encomiums i have , upon occasion , bestowed on divers of his books . i beseech you , sir , be so just , as to stare my case right . i was writing a method to science , and two other methods , ( if , indeed , they do not fall into the same , ) which look'd very extravagant , did lie cross my way ; which , unless i remov'd , my whole design had been spoil'd , and of no effect . i mean , that of malbranche , which makes all humane science come by divine revelation : and , that of cartesius , that we must deny all our knowledge of natural truths , had by our senses . the settling this later method , had , confessedly , lost cartesius his wits , for some time ; and therefore , i had good reason to fear , that the following the same method might do a greater mischief to others , who had not such strong brains as that great man had ; of which too , there do not want instances . the former method , advanced by malbranche , i saw evidently , brought a kind of fanaticism into philosophy . for , i believe , no man doubts , but that the genius of fanaticks is , to over-leap all humane means , and to pretend that their light of knowledge comes to them immediately from god. my fault , then , only consisted in this , that i was such a friend to truth , and to mankind , as to endeavour ( to my power ) to avert such mischiefs from young students , by fore-warning them of what had prejudic'd others , and therefore might highly prejudice them ; and , to confute those ways to science , that so directly thwarted mine , which , my best judgment told me , was the true one . now , this being a task so unavoidable to one in my circumstances ; and the confuting such strange methods being , with good reason , judg'd by me to be so beneficial to others , it cannot , without rashness , be thought , i did this out of a desire of opposing other learned men ; but , purely out of duty to my reader , and a just regard to my self . yet , for pursuing this laudable and ( in my case ) necessary intention , i am persecuted with the highest malice , by two over-zealous cartesians ; who , to uphold these aukward and pernicious methods , make no scruple to break in upon the most sacred methods of christianity ; tho' i have done no more but cite the words of their own authors . besides , every candid reader will , hence , easily discern , that it is not out of pique against their persons ; but , purely , out of my dis-like of their unprincipl'd and dangerous methods , that i have oppos'd them at all . nor have i any personal reflexions upon their morality : nor do i charge them with impiety , but of folly ; which every antagonist in philosophical debates is forc'd to object to his adversary . 51. but , am i the only man , of our moderns here in england , who have thought it the interest of philosophy , and of truth , to oppose malbranche and cartesius ? mr. iohn keyll , of oxford ; a person of great wit , and greater hopes , being ( as i am informed ) scarce arriv'd yet at the summer of his age , has lately put forth an examination of dr. burnet's theory of the earth ; where , after he had , in his introduction , discover'd the fopperies of divers of the antient philosophers ; and of three of our moderns , spinoza , dr. more , and mr. hobbs , not much less ridiculous than the former ; he lays open that superlatively absurd opinion of malbranche , which i noted above . he gives us a summary , and parallel consequences , of his doctrine in that particular ; which is , that we see not the things themselves , but only their ideas , which the soul sees in god : — and , that there is no possibility of seeing any bodies , except in that being , ( god ; ) which contains them after an intelligible manner . — bodies , therefore , and their properties , are ( only ) seen in god ; so that ( says he ) a man who reads this book , does not really see the book it self , but the idea of it , which is in god. which he deservedly characters , to be unintelligible iargon , and a solid piece of nonsense . he exposes that equally-senseless opinion , that bodies , of their own nature , are neither heard , seen , smelt , nor tasted ; and , that when , for example , we taste any thing , the body tasted cannot produce any savour in us ; but god almighty takes that occasion , to stir up that sensation in us , to which the body does not really concurr . so that mankind has , it seems , quite lost its animality ; at least , that we are not naturally sensitive creatures , but only supernaturally ; or , by god's immediate power making us such , every time we are to use our senses . he proceeds : according to him , it is impossible for any man to move his own arm ; but , when he is willing to move it , god takes it , and moves it up and down , as the man wills. if a rebellious son , or subject , murther his father , or his prince , by stabbing him , the man himself does not thrust the ponyard into his father's or prince's breast , but god almighty does it , without any other concurrence of the man , but his will. it seems , our laws are very unjust ; which do not hang men for meerly intending , or willing ; but for ouvert acts ; in which the man himself has no hand at all ; they being , all of them , entirely of god's doing . whence we see , that , with the cartesians , such doctrine as this has no impiety in it at all against god : it comes from them , and so 't is all sacred . he proceeds , and affirms that no second causes act : so that no body , tho' mov'd with never so great a velocity against another , can be able to drive that other before it , or move it in the least ; but god takes that occasion , to put it into motion . at this rate , one need not fear his head-piece , tho' a bomb were falling upon it , with all the force that powder can give it ; for , it would not so much as break his skull , or singe his hair , of god did not take that occasion to do it . — the most natural agents , with him , are not so much as instruments , but only occasions of what is produc'd by them : so that a man might freely pass through the fire , or jump down a precipice , without any harm , if god almighty did not take that occasion to burn him , or dash out his brains . 52. coming to cartesius , whom he calls the great master and deliverer of the philosophers , from the tyranny of aristotle ; — and the first world-maker of our century , he lays the blame at his door , of all this presumptuous pride of his followers , and their fantastick philosophy ; and animadverts severely upon divers of his odd placita : as , that there is always the same quantity of motion in the world. so that , if all the men and animals in the world were moving , which most part of them can do when they please ; yet , still there would be no more motion in the world , than there is in the night-time , when they are at rest ; and , what motion they had when they were moving , must be communicated to the aether , when they are at rest. and , whereas cartesius ' s skill in geometry gave those contrivances of his witty fancy all their credit , this author assures us , p. 15. that , from the beginning to the end of his principles , there is not one demonstration drawn from geometry ; or , indeed , any demonstration at all , except every thing illustrated by a figure be a demonstration ; for , then , indeed , there may be enow of such demonstrations produc'd in his philosophical works . now , in case this be so , then , it seems , explications by figures do serve cartesius , and his followers , for demonstrations in geometry , as well as explications by words serve them for demonstrations , or proofs , in other sciences . — he adds , that , his great fault was , that he made no use at all of geometry in philosophy . — nay , that his whole system was but one continual blunder , upon account of his negligence in that point . — that galileo and kepler have by the help of geometry , discover'd physical truths , more worth than all cartesius's volumes of philosophy . he confutes his vortices , by mr. newton's principles ; who shews it impossible , upon many accounts ; that the earth , and other planets , should move in a vortex . with which most consummate geometrician , i believe , none of the cartesians will be willing , or able , to grapple , or contend . and , were cartesius now alive , perhaps he would have as much admir'd him , as himself , in his life-time , was admir'd by others . — he subjoins , that , his notion of a vortex being ruin'd , the whole cartesian system must of necessity fall to the ground : and , that world , whose origination he pretended to have deduced from mechanical principles , must be a wild chimera of his own imagination . he affirms , that cartesius's discourse about the motion of the moon , is so notoriously false , that there is no almanack-maker , but can demonstrate the contrary . farther , that the cartesians pretend to give a true account of all the phaenomena in nature ; whilst they understand so very little , that they have not given us an explication of any one thing : — and , that cartesius has blunder'd so much in the easiest , and most abstract things in nature , that of the seven rules he has given of the laws of motion , there is but one of them true. lastly , he affirms , that cartesius's fancy of making a world by mechanical principles , — has given the ignorant atheists ( for , so are , says he , most of that persuasion ) some plausible pretences for their incredulity , without any real ground . where the the parenthesis lays such a blemish on the greater part of the followers of cartesius , and on his doctrine , as occasioning it , that , as i have charitably endeavour'd , in divers places , to wipe off that aspersion , and have taken their part ; so , i am sorry to see now , that 't is beyond my power to do it . i must own , that there have been many vertuous persons , cartesians ; but i am not so well vers'd in their catalogue , as to to know , whether they , or the athèists of that persuasion , do make the major part. these are his present objections against des cartes ; and , by what i have read of this learned author , i know no man more likely to make good what he has charged upon him , than he is . 53. you see , sir , how much it behoves the cartesians to look to their hits , if they have any ; and , to arm themselves against such brisk attacks , tending to the overthrow of all their hypothesis by way of geometry ; which i have attempted to do by way of logical , physical , and metaphysical principles . for , if this opposition to cartesius , by geometrical arguments , should come to be a confutation ; then , since mr. le grand tells us , his physicks is but a part of the mathematicks , his credit , as a philosopher , will sink utterly ; as i am inform'd , the esteem of his doctrine does , by large degrees , in both the universities ; or rather , it is quite vanish'd out of one of them already . 54. for my part , let them come off with the geometricians as well as they can , i will not give them much trouble ; but , do sincerely declare , that if they can bring any one evident principle , either in logick , physicks or metaphysicks , which they will vouch to have the nature of a principle in it ; and prove that it abets any point of their doctrine , as 't is distinguish'd from ours , i will cross the cudgels for the next comer , and promise , never to oppose them more . fairer offer was never made ; nor any method ever propos'd , that shews a greater sincerity of the proposer in pursuing truth , nor that can be more decisive of a philosophical contest ; in which , half a sheet of paper will do the business , as well as whole volumes . you see , sir , i allow my adversaries a large field ; out of which they may please to pick and cull what they like best , or judge they can best prove . if they know of any thing that grows there , which will bear the test , and can approve it self by principles , to be an evident truth , they have free liberty , and a fair occasion to do right to themselves , and oblige the world ; and , withall , they will do me an especial favour , ( for which i shall not be ungrateful , ) in making me , by their confutation , see a truth i never knew before . this very compendious method , i say , will shorten disputes , avoid all shew of wrangling , which is grateful to no man ; and , finally conclude the whole cause . or , if this does not please them ; and , that it agrees not with their genius to stand bringing evident proofs ; then , let them but meerly name , or put down categorically , any one principle of theirs , which they judge to be the strongest , and most evident , of any they have ; and , which they will vouch to be influential upon the cartesian doctrine ; and i will undertake to demonstrate , that either it is no principle , or , that it has no force to prove any point of their doctrine , nor has any influence upon it at all . in case this rational proposal ( which , if both parties do candidly seek truth , ought rather to be call'd an overture of peace , than a challenge ) be as friendly accepted as it is meant , it must needs draw upon us both the eyes of all learned men who are lovers of truth , and are weary of long disputes ; especially , if they be concern'd to know whether the so much fam'd philosophy of cartesius be solidly principl'd , or only extravagantly witty : and , their expectation will be strangely rais'd , to see what will be the issue of a controversie thus closely manag'd ; our philosophical combat being , by this means , brought to the last trial , and a final decision by principles , which are the arma decretoria or truth . for , if it shall hap to appear that cartesius's doctrine has not so much as any one principle , which is truly such , their cause will be quite lost , past hopes of recovery : but , if it subsists by principles , then i must make them satisfaction , by acknowledging publickly , that i have foolishly over-ween'd ▪ and take the shame to my self , for my rash presumption . we may confine our selves ( as i said ) to half a sheet of paper : all shall be transacted by pure dint of reason ; and , he that uses the least uncivil word to his adversary , and falls into passion , shall be held to have lost his cause , and to be reduc'd to a nonplus . every man , acquainted with humane affairs , knows that , in some cases , [ responsum non dictum , ] may be a sufficient plea to justifie one who is to vindicate his christian credit , unjustly attack'd , without any provocation given to his opposer . it happens too , often times , that a man cannot clear himself fully of those blemishes with which he is aspers'd , but by laying them at the door of the injurious affronter ; whose faults , if they be great ones , cannot be so much as nam'd , but the words which express them must needs sound harshly . retorted language , in such a case , is only the rebound of the aggressor's violent strokes , upon himself ; and are not thrown at him , but only reverberated from an object incapable to receive their impression . but , especially , such a replier is excusable , when he observes such a temper and measure , that he imputes no impiety or irreligion to his adversary ; but rather , charitably excuses him from any such high crimes , even tho' he had causlesly , and uncharitably , imputed the same to himself ; which ( as i hope every man will observe ) is the distinguishing character between mr. le grand's aggressive , and my defensive . notwithstanding , however such a carriage against an assaulter may , in prudence , seem sometimes unavoidable ; yet , certainly , it is , in it self , neither edifying to good christians , instructive to the learned , nor profitable to the readers . therefore , to avoid it for the future , and to clear truth , which ought to be our only care , i have thought fit to make this fairest and civillest overture . if it be accepted , neither party , in case they do seek truth , can be justly displeas'd . but if it be refus'd , and that my opposers resolve to pursue their former rude method , i shall hope that all wise and good men will hold me excus'd , ( i dare say , your self will , ) if i decline the ungrateful task of reciprocating the saw of contention ; but let them still wrangle on contentedly to themselves , and apply my thoughts to better things . 55. it remains , worthy sir , that i beg your pardon for publishing this paper , without acquainting you first with my design . but , since you are not nam'd in it , it need not concern you in the least , unless you please your self . besides , i have discours'd with other cartesians , of your profession , upon the same subject ; and , added , for their sakes , some passages , which , otherwise , had not needed : so that it cannot particularize you , in the least . and , since this paper has no other tendency , but to clear truth , i have reason to presume , that your candour would not have been displeas'd at it . i intreat you to do me that justice in your thoughts , as not to interpret this address , by way of letter , to be a kind of challenge , or provocation . i am too well acquainted with the study and practise , in which you are so laudably and successfully . employ'd , to think it can allow you any leasure for an avocation so impertinent to your proper and precise business . i hope my [ ideae cartesianae expensae ] may give you satisfaction in divers other points . but , i must bespeak your pardon , while you peruse it , for the many errata . it happen'd , that the compositor understood no latin ; and ( besides other faults , ) in two or three places , he hapt to put in what i had blotted out in amending my copy ; and , my circumstances were such , that i could not always be in town , to correct the press . i am , honoured sir , your sincere friend , and humble servant , j. s. finis . some books printed for , and sold by abel roper , at the black-boy , over against st. dunstan's church in fleet-street . solid philosophy asserted , against the fancies of the ideists : or , the method to science farther illustrated . with reflexions on mr. locke's essay concerning humane understanding . by i. s. the history of poland , in several letters to persons of quality ; in two volumes : comprehending an account of the form of government in that kingdom ; king 's power , court and revenues , the senate , senators , and all other officers ; of the religion , dyet , and little dyets , with other assemblies and courts ; of the inter-regnum and election , and coronation of the king and queen , with all the ceremonies ; of the present condition of the gentry and commonalty , as likewise , of the genius , characters , languages , customs and manners , military affairs , trades and riches of the poles : together with an account of the city of dantzic's origin , progress , and present state of the teutonick order , and the succession of all its great masters : of the present state of learning , natural knowledge , practice of physick , and diseases , in poland : and , lastly , a succinct description of the dutchy of curland , and the livonian order ; with a series of the several dukes , and provincial masters . with a table for both volumes ; and a sculpture of the dyet , in their session . by bernard connor , m. d. &c. compos'd and publish'd by mr. savage . of the nature and qualification of religion , in reference to civil society . written by samuel pussendorff , counsellor of state to the late king of sweden . translated from the original . marriage-ceremonies : or , the ceremonies used in marriage in all parts of the world. very diverting , especially to ladies . by seignior gaya . translated from the italian . the second edition : with an addition of remarks on marriage ; by mr. brown. a defence of dramatick poetry : being a re-view of mr. collier ' s view of the stage . in two parts . a voyage to the east-indies : giving an account of the isles of madagascar and mascareigne , of suratte , the coast of malabar , of goa , cameron , ormus , and the coast of brasil ; with the rellgion , customs , trade , &c. of the inhabitants . as also , a treatise of the distempers peculiar to the eastern countries . to which is annex'd , an abstract of mr. de rennefort's history of the east-indies : with his propositions of the improvement of the east-india company . the new atlas : or , travels and voyages in europe , asia , africa and america ; thro' the most renowned parts of the world , viz. from england to the dardanelles , thence to constantinople , egypt , palestine , or the holy land , syria , mesopotamia , choldea , persia , east-india , china , tartary , moscovy and poland ; the german empire , flanders and holland ; to spain , and the west-indies : with a brief account of ethiopia ; and the pilgrimages to mecha and medina in arabia , containing what is rare , and worthy of remarks , in those vast countries ; relating to building , antiquities ; religion , manners , customs , princes courts , affairs military and civil , or whatever else is worthy of note . perform'd by an english gentleman , in 9 years travels , more exact than ever . a discovery of the groundlesness and insincerity of my ld. of down's dissuasive being the fourth appendix to svre-footing : with a letter to dr. casaubon, and another to his answerer / by j.s. sergeant, john, 1622-1707. 1665 approx. 186 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a59219 wing s2564 estc r18151 12558846 ocm 12558846 63121 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59219) transcribed from: (early english books online ; image set 63121) images scanned from microfilm: (early english books, 1641-1700 ; 703:2) a discovery of the groundlesness and insincerity of my ld. of down's dissuasive being the fourth appendix to svre-footing : with a letter to dr. casaubon, and another to his answerer / by j.s. sergeant, john, 1622-1707. [2], 247-344, 24 p. [s.n.], london : 1665. errata: prelim. p. [2]. wing apparently in error in dating this 1675. also issued as a part of the second edition of sure-footing in christianity (wing, s2596). reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng taylor, jeremy, 1613-1667. -dissuasive from popery. sergeant, john, 1622-1707. -sure-footing in christianity. catholic church -controversial literature. 2000-00 tcp assigned for keying and markup 2001-09 apex covantage keyed and coded from proquest page images 2002-07 judith siefring sampled and proofread 2002-07 judith siefring text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion a discovery of the groundlesness and insincerity of my ld. of down's dissuasive . being the fourth appendix to svre-footing . with a letter to dr. casaubon , and another to his answerer . by j. s. habentes speciem quidem pietatis , virtutem autem ejus abnegantes . et hos devita , 2 tim. 3. 5. london , printed in the year mdclxv . corrections of the press . pag. 25● . l. 11. my lds. p. 265. l. 25. have added . p. 267. l. 24. ephrem . p. 270. l. 26. sense . p. 279. l. 11. truths . p. 281. l. 14. the head . p. 293. l. 21. thing . p. 307. l. 2. thus , it. p. 301. l. 1. unproov'd . p. 319. l. 1. characters . p. 320. l. 21. from the words . p. 327. l. 4. schism . fourth appendix . subverting fundamentally and manifoldly my ld. of downs dissuasive . 1. i had observ'd my self and was inform'd by others what harm my l. of down's dissuasive did to divers persons ; yet i found also that it wrought different effects in his protestant readers according to their respective abilities of understanding . those who were thoroughly intelligent universally dislikt it as a very weak and ungrounded discourse ; but the middle or rather meaner sort of schollers who have sufficient capacity to apprehend the sence of an objection , yet not enough to weigh by principles and so comprehend the force of it , nor to distinguish between church and schools , much less the sagacity to dive into the many sophistries , artifices , and indirect dealings which mis-used rhetorick can employ to delude men's eye-sight , were many of them startled , and entertain'd a high conceit of it . to which helpt , that their well-meaning and natural sincerity permitted them not to suspect , and so be aware of any deceit in a discourse manag'd all along with so much formal gravity and showes of the greatest piety that could be : for a grave carriage being , where nature is not perverted wilfully , the proper effect of a sincere earnestness and perfect seriousness in the heart , and , piety being conceiv'd to be that which ought to heighten supernaturally that interiour disposition , they are consequently apt to breed in the observer of them a conceit of the greatest seriousness in the world ; nay even , to those who are very weak and mean well , it gains the affecter of this way so much authority that it persuades those who esteem them for it they have perfect assuredness of what they so soberly write or affirm . whence follows that this kind of grave and seemingly pious demeanour , especially if carry'd on with a constancy , is the most effectual engin in the world to inveigle rational souls which are not aware of the craft or by looking into principles above it , whither the discourser pleases : and i conceive our country hath already so much felt its lamentable effects out of pulpits in the beginning of the late troubles , that all reflecters on it are sufficiently warn'd not to think all to be the solid gold of truth which glitters with saintly shows . now , in this consists the most efficacious part of my l. of downs dissuasive ; the rest , whether reasons or citations being very ordinary : and , 't was this exceeding plausibleness , and , by means of this , harmfulness of that treatise , which oblig'd me to alter my resolution , and make the answer to it a fourth appendix to sure-footing , which i had refused to the suggestion of my first thoughts , hoping some other would lay it open more at large . but how shall i go about to answer it : for , as sampson's strength lay in his hair , the weakest part that can be found in a man , so the chief virtue of the dissuasive lies in the godliness of its style ; which being meer voluntary words and most unapt to make up propositions expressive of connected sence or to compile a rational discourse , 't is by consequence the weakest peece of performance which can possibly spring from a reasonable creature ; yet with this weapon i am soonest beat ; nothing being more averse to my genius than to saint it in scripture-phrases ( a performance in which , i confess , a quaker would easily worst me , and would even put the dissuader himself very hard to it ) especially in a controversy , which ought to be a severe proof of the truth of the point under debate . the way then which sutes my humour best , and , as i hope , is most efficacious to conclude and satisfy , is to examin by principles whether there be force of truth at the bottome , grounding the disluader's long invective . if there be , it ought to have all handsome advantages of expressions allow'd it ; if not , 't is no more , as to the harmony of truth , but the running a great deal of division upon no ground . 2. i shall suppose the reader of this appendix hath already perus'd & weighed the force of my reasoningsin sure footing ; which done , he will easily comprehend the strength of this reply , and the manifold weakness of my l. of downs dissuasive . all truths being connected , it follows that every errour is by consequence opposit to all truths , and they to it . hence each single errour lies open to be confuted many wayes , if the method of reason or connexion be taken . i take therefore that method ; because , by its priviledge of bringing things to first-principles , 't is apt to undermine and blow up errour from its very foundations . eight several mines i lay to perform this effect ; each of which wayes is alone sufficient to do my work . first way . 3. the first is to alledge that my l. of downs has not one first or self-evident principle to begin with , on which he builds his dissuasive from catholick faith. if i wrong him , let him do himself right by pointing it out and showing that 't is opposit to our churchees doctrin ; which if he does , i here yield my self absolutely confuted . in the mean time i have proved that traditiones certainty is the first principle of controversy , and am confident in the invincible force of truth that all the wit in the world cannot confute that position . and if it stands , he is convincet not onely to want the first principle of the science we are to discourse in , but ( his cause forcing him to renounce tradition's certainty ) to go point-blank against it , and so to invalidate to our hands all he shall write as a controvertist ; and how weakly he behaves himself where he goes about to lay other principles , shall be shown when i come to answer his first section . now , seeing all reason has force by relying on the truth of the premises , and they are known to be true either by being first principles themselves , or by being finally resolvable into others which are such , it follows there can be no true reason where there is no first principle . till he shows us then that he builds his dissuasive on some first principles , it will follow his whole endeavour is to dissuade not by way of reason but fine words , which are indeed the substantiallest , strongest and most efficacious part of his whole book . second way . 4. the second way is to exclude him all right to alledge either scriptures , fathers or councils ; i add , reason , history or instances , ( see corol. 12. 15 , 16 , 18 , 19. ) and , it is done thus . all discourse supposes that certain on which it builds : but , if tradition or the way of conveying down matters of fact by the former ages testifying can fail , none of these are certain : therefore a protestant or renouncer of tradition cannot with reason pretend to discourse out of any of these : that is , ( reason being man's nature ) he has lost his natural right to alledge any of these in way of proof . now , that none of these are certain if tradition be renounc't is shown thus . scripture's letter as to its incorruptedness , nay its very being , is uncertain alone , or without tradition , as is confest by protestants , and proov'd sure-footing disc. 3d , and 4th . so are fathers and councils too ; for , fathers being eminent witnessers to immediate posterity or children of the churches doctrin received , and councils representatives of the church , their strength as proofs , nay their very existence is not known till the notion of church be known , which is part of their very definition and to which they relate . nor is the being or nature of church known , till it be certainly known who are truly faithful or have true faith , who not ; which must be manifested by their having or not having the true rule of faith : wherefore , since the properties of the rule of faith do all agree to tradition our rule , and none of them to theirs , as was evidently and at large shown there in my five first discourses : it follows , the protestant or renouncer of tradition knows not what is either right scripture , father or council ; and so ought not to meddle with them , nor alledge them . again , since pretended instances of traditions failing depend on history , & historical certainty cannot be built on dead characters but on living sence in men's hearts deliver'd from age to age that those passages are true ; that is , on tradition ; it follows , that , if the way of tradition can fail , all history is uncertain ; and consequently , all instances as being matters of fact depending on history . and , lastly , since reasons are fetch 't from the nature of things , and the best nature in what it is , abstracting from disease or madness , unalterable , is the ground of the human part of christian tradition , and most incomparable strength is superadded to it as it is christian by the supernatural assistances of the holy ghost ( disc. 9. ) 't is a wild conceit to think any piece of nature or discourse built on it can be held certain , if tradition ( especially christian tradition ) may be held uncertain . third way . 5. the third way is to examin the method he takes in dissuading . for , common sence telling us 't is not to be expected any should be able to perform any thing unless he takes the right way to perform it , 't is evidert he cannot be held in reason to have power to dissuade , unless the method he takes be proper to that effect , that is , not common to that effect and a contrary one . now , to dissuade is to unfix the understanding from what is held before ; which includes to make it hold or assent that what it held before certain is false or at least uncertain . the way then he takes must be evidently able to oblige to some kind of assent , nay , as he handles it ( for , i suppose he aims to make them hold as protestants ) to assent to the contrary ; which therefore must needs require the evidentest method imaginable , obliging their reason to conclude that a man who takes this way of discourse cannot but make good what he sayes ; at least , that it may be strongly hop't from his method he will do it . this reflected on , let us weigh the method my ld. takes in his dissuasive ; and , if it be evident to every ordinary capacity , that , as to the godly part of it , the quakers out-do him ; and , as to its quoting part the smectymnuans us'd the same against the protestants to confute episcopacy ( for they too quoted and gloss'd scriptures and fathers both ) and indeed every sect that has not yet shaken of the shame to disrespect all antiquity ; then it is also evident that this method is common to those discourses which have in them power to satisfy the understanding , and those who have no such power . now , that being most evidently no method or way to such an effect , which many follow and take , yet arrive not at that effect , 't is plain to common sence that my ld. of downs miscalls his book a dissuasive and that it can have in it no power of moving the understanding one way or other , unless he can first vouch some particularity in the method he takes above what 's in others , in which we experience miscarriage , and himself professes we , though taking it , miscarry in it . let us then search after this particularity in his way of writing . is it that he brings some stronger or more unavoidable sort of testimonies then were ever yet produc't by others ? no : every scholler sees they are so common that they have been hundreds of times produc't , and himself ( p. 1. & 2. ) acknowledges their vulgarness . but perhaps he invalidates all the answers our controvertists have given to those testimonies and presses them farther against us , beyond what any has done yet ! quite contrary . he barely and rawly puts them down as if this were the very first time they had seen light , nor takes the least notice of any answer at all given to them formerly . but it may be he layes grounds to distinguish and press home his testimonies , and so gives them their full weight which others have not done . alas , no ; i fear he never thinks of that , but judges ( if we may conclude from his carriage ) the deed done , so he but quote ; nor can i see one principle laid in his whole book strengthening any one testimony by bringing it to its ground , experimental knowledge in the authour he cites , that the churches constant voice and practice manifested this her sence ; but as they are put down carelesly , so they are past over slubberingly , without the least enforeing them by way of laying principles : is he at least particular in his sincerity and ingenuity ? i know not how they will be satisfied with it who read his late adversary impeaching him for the contrary vices , and some passages in this present appendix , where , lies then this particularity in his method , without which his dissuasive can never in reason be held creditable ? i speak ingenuously and from my heart ; all the particularity i can observe in it lies in these two things ; first , that he huddles together multitudes of his own sayings , without any pretence of proof for the most part , and when he brings any they are such as we have spoken of . next , that instead of enforcing his proofs by way of reason , he overflowes strangely with godly language and scripture-phrases ; with which plaufible manner of expression most unreasonably and unnaturally he strives to combat the wills of his readers , before he hath brought any thing able to satisfy their understandings . 6. yet , though his method have no particularity in it as to its quoting part , who knows but it may be very particular as to its rational part , that is , full of proofs which conclude evidently or demonstrations ! but i am so far from feeling the force of any one such proof in his whole book that i cannot discern its very existence , or even any attempt of that kind ; and i dare affirm my ld. of downs never meant it or dream't of it . if he have any such i request his lp. would in his reply single them out from all the pious and inconclusive talk which swell his book , and i promise them very heartily to lend them a due and respectful confideration . but i am sure he will neither pretend he has any , nor attempt the having any if he but reflect that a demonstration is a proof which has in it a virtue of obliging the understanding to assent , and that it obtains this virtue by building on intrinsecal mediums ; that is , on proper causes or effects , of which 't is impossible the one should be without the other . this clearing method onely the champions of truth dare take , and the defenders of errour must avoid under penalty of having their cause quite ruin'd and crush't to pieces . and this severe method of finding truth , relying on the goodness of my cause , i fear not to take and stick to in sure-footing as appears there by my transition : which sufficiently shows the particularity of my method ; i expect now my ld. of downs would show me the particularity of his , or renounce all right and title to dissuade . 7. i have been something longer about laying open the necessity of a proper method to dissuade ere one can in reason hope to perform that effect , because i see plainly that , in the pursuit of truth , method is in a manner all ; and , that 't is impossible any controversy should hover long in debate if a right method of concluding evidently were carefully taken and faithfully held to . i have told my ld. of downs where he may see mine ; and i desire him earnestly as he loves truth either to admit it as conclusive and follow it , or show it inconclusive and propose us a better to begin and proceed with evidently : and , that i may more efficaciously endeavour to bring him , nay provoke him as far as i may with civility , to a method particular and proper to dissuade , i declare here before all the world that i know his cause to be so unable to bear it , and hope himself is so prudent , that he will never either venture to allow our method competent to conclude evidently , nor yet go about to establish a better of his own . fourth way . 8. the fourth way of disanulling my lp's whole endeavours , is to speak ad hominem and challenge him thus . your grounds allow neither fathers to be infallible in any testimony you produce from them to dissuade with , nor yet your self in interpreting scripture ; nor ( i conceive ) will you say that you see with infallible certainty any proposition you go about to deduce by reason ( if there be any such in your dissuasive ) to be necessarily consequent from any first or self-evident principle , therefore you are certain of nothing you alledge in your whole book . if then his lordship would please to speak out candidly , he ought to say ; i know not certainly that any thing i say against your religion is true , yet notwithstanding i would fain dissuade you from holding the faith of your forefathers , and to relinquish a religion you judge unalterable and hope to be sav'd by holding it . which were it profest and deliver'd ingenuously as it lies at the very bottome of his heart , his lp's dissuasive would be a pleasant piece , and lose all power to move any child of common sence , nay the vulgar reason of the wild irish would be too hard for it . now , that this ought in due candour to be profest , in case neither the fathers nor himself be infallible in any saying or proof of theirs , is thus evidene't . for , since to be infallible in none , hîc & nunc , ( taking in the whole complexion of assisting circumstances ) is the same as to be hîc & nunc fallible in all , or each , and if they be fallible or may be deceived in each , they can be sure of none ; it follows that who professes the fathers & himself ( though using all the means he can to secure him from errour ) fallible in each , must , if he will speak out like an honest man , confess he is sure of none . let then my ld. of downs either vouch infallible certainty in himself reasoning or interpreting , or in the authorities he cites , ( i mean infallible considering their endeavours in complexion with all the means on foot in the world to preserve them so ) or else confess that , notwithstanding all means us'd by them they are in each saying and proof fallible , and so himself sure of never a motive he brings to dissuade with . now , to see so eminent a writer and chosen out on purpose ( as he professes ) by the whole church of ireland , go about to combat a settled persuasion , held sacred , unalterable , descending from christ by attestation of forefathers the way to bliss , &c. and bring no better arguments to do it but such as are ( were he put to declare it and would speak out ) confessedly uncertain , is so far from being a competent dissuasive from catholick faith , that 't is when laid open ( which is here perform'd ) as good a persuasive for the generality of catholicks to hold stedfastly to it as man's wit can invent ; and far better to the weaker sort of speculaters than to demonstrate the infallibility of the ground of faith. such advantage catholick faith gains by the opposition from her adversaries , if they be rightly handled , and their discourses brought to grounds . fifth way . 9. the fifth way is built on the fourth , or , indeed on the protestants voluntary concession . for they granting they have no demonstration for the ground of their faith , must say they have onely probability , and consequently that faith quoad nos is uncertain , or ( to use their own expression ) that faith in us is an assent cui non subest dubium , of which we have no doubt , yet cui potest subesse falsum , or . possible to be false , which amounts to this that faith at large is but highly probable , much lesse their faith as contradistinguisht from ours . probabilities then being of such a nature that they do not absolutely weigh down the scale of our judgment ) i mean while they are seen to be but probabilities as is my ld's case ) it follows that if there be probabilities for the other side , the way to dissuade from it is to put all those probable reasons in the opposit ballance , and then , by comparing them , show they have no considerable weight , counterpos'd to those he brings for his tenet . now , that there is no probability for our side is very hard to be said , since the whole world sees plainly we still maintain the field against them , nay dare pretend without fearing an absolute baffle ( which must needs follow had we not at least probabilities to befriend us ) that our grounds are evidently and demonstrably certain ; nay more , dare venture to take the most clearing method imaginable to stand or fall by , and withal are bold to challenge them that they have no evident grounds to begin with , nor dare venture to pursue that evidencing method . but my lds own words in his liberty of prophecying , sect. 20. § . 2. will beyond all confute evince it , ad hominem at least , that we have probabilities , and those strong ones too on our side . i pick out some , leaving out other weighty ones which hisexpressions had too much deform'd . his words are these . such as are the beauty and splendor of their church ; their pompous service ; the stateliness and solemnity of the hierarchy ; their name of catholick , which they suppose their own due and to concern no other sort of christians ( he ought have said , which the establisht use of the word and deriv'd riv'd down to the successours of those who first had that name , forces all , even their adversaries , to give them when they speak naturally ; and makes them despair of obtaining it for themselves ) the antiquity of many of their doctrins ; the continual succession of their bishops ; their immediate derivation from the apostles ; the title to succeed s. peter ; the multiteudand variety of people which are of their persuasion ; apparent consent with antiquity in many ceremonials which other churches have rejected ; a pretended and sometimes an apparent consent with some elder ages in many matters doctrinal ; the great consent of one part with another in that which most of them affirm to be de fide ; the great differences which are commenced amongst their adversaries : their happiness in being instruments in converting divers nations : ( he should rather have said , all ) the advantages of monarchical government , the benefit of which as well as the inconveniences they dayly enjoy ; the piety and austerity of their religious orders of men and women ; the single life of their priests and bishops ; the severity of their fasts , and their exterior observances ; the known holiness of some of those persons whose institutes the religious persons pretend to imitate , &c. after which he subjoyns . these things and diverse others may very easily persuade persons of much reason and more piety to retain that which they know to have been the religion of their forefathers , which had actual possession and seizure of men's understandings before the opposit professions had a name . thus he . by which words 't is evident we have probabilities and high ones too , on our side ; else how could they be able very easily to persuade persons of much reason ? especially , they having as he sayes more piety ; or more then much , that is very much ; which argues rather that those motives for catholick faith were sutable to piety or truths ; ot at least exceedingly-seeming-pious ; so as the great piety of those persons , neither checkt at the practice according to those motives , nor their much reason reach't to a discovery of their fallaciousness . whence , we may gather farther than those motives so standing for us , are to be rankt in the highest degree of probability . for since those persons are confest to be very pious , that is , very good , and , so , unapt to be byast by passion , and withal to have much reason , 't is plain the cause of their assent to catholick faith must be look't for in the object , and have a wonderful appearance at least of evidence or highest probability which is able to conquer and satisfy so rational and sincere understandings . this being so , my ld. cannot in reason own himself a dissuader , nor pretend his discourse has power to dissuade any from our faith , unless he put down the whole force of what we build our faith on together with his motives why he judges it false , and then compare or weigh those reasons together , and so conclude his absolutely preponderating . i doubt those very motives deliverd faintly by himself though an adversary , are such , as , had he laid them open at large as he does his own objections , he would have been infinitely puzzled to find others to overballance them with any show of reason . but i will not put him upon so large a task : let him onely consider on what grounds the rule of our faith is built , to wit on sensible and unmistakable matter of fact from age to age , and this unmistakableness confirm'd supernaturally by the concern of the thing , obliging the beleevers best care to preserve it , and by the goodness implanted in their hearts by christ's doctrin , which kept lively awake that care ( as it is at large laid open in sure-footing ) and then compare it with descanting upon scripture's letter by human skills , which is the ground of the protestants faith as contra-distinguish't from ours , ( or rather of their dissent or negative tenets ) and show those grounds preponderating ours , and then his reader will have some encouragement to heed his dissuasive , otherwise he can have none . sixth way . 10. a sixth way is to demand of his lp. if he will undertake the pretended evidences he produces whether reasons or citations have not also been ( pretended at least to be ) answered by learned men on our side , and that the indifferent part of the world have judg'd the catholicks were so evidently concluded against by the protestants , that they were not able in reason to reply . however he ought to have alledg'd that in the evidences he brings the protestants have had the last reply , that so at least there may be some sleight conjectural likelihood they were unanswerable or convictive . this , i say , seems in reason fit to have been voucht , and ( as natural method requires it ) plac't at the very entrance of his book , so to give the reader some faint hopes his perusing it might be perhaps to some purpose . what does my l. of downs ? he professes at the very beginning of his introduction the direct contrary ; for he confesses there that the evidences on both sides ( in questions of difference between our churches ) have been so often produc't , &c. it will seem almost impossible to produce any new matter , or if we could ( observe how unlikely he makes it he should conclude any thing ) it will not be probable that what can be newly alledg'd can prevail more than all which already hath been so often urg'd in these questions ; he should after the words [ so often urg'd , ] have added and never answer'd , otherwise the often urging signifies nothing as to convictiveness . yet , careless of this , he proceeds ; but we are not deterred from doing our duty by any such considerations , as knowing that the same medicaments , &c. which , waving the pious rhetorick , to any understanding man signifies directly as much as if he should profess , i am resolv'd to write a book against the papists whatever comes onit , or whether it be to purpose or no. for , to confess he brings nothing but common objections without undertaking to manifest they were never satisfactorily answered , is to carry it as if meerly to transcribe were sufficient to convince ; especially , since the being often urged , is a very probable argument they have been also often answer'd . seventh way . 11. the seventh way to confute him is to run over his whole book , bringing it into heads ; and then by disabling those heads , overthrow the book it self ; noting first that i guid my quotations by its third edition in octavo . first then we will distinguish it into the matter of his dissuasive , that is ; those things on which he builds his pretence of dissuading ; and the manner of it , or the way he takes to manage that matter . the matter is divided into his authorities and his reasons : wee 'l begin with his authorities . and , because we have found and shew'd dr. pierce's so fam'd sermon to be the very idea of inefficacious quoting : 't is but reason we should manifest how the dissuasive participates of its nature , by ranking the citations produc't in it under those ten faulty heads which comprehended the other's authorities . to the first head belong that of senensis p. 21 , and 49. those two p. 34. those p. 46 , and 52. maldonat's p. 55. those p. 68. those noted with b , c , d , e , and f. p. 88. aeneas sylvius p. 89. those three so maliciously and wilfully misrepresenting the catholick tenet . p. 94. to which add that of s. john p. 104. that cluster of citations p. 111. and that which follows . elutherius and s. ambrose p. 113. his scripture p. 121. his general muster of such as wish't reformation of manners in the church 125 , 126. now , to vindicate these testimonies his lp. should show to what purpose as a controvertist he alledg'd these more than for show . i note that all these fall also under the 2d , and 3d. head , and perhaps diverse of the others . to the 2d . head appertain , those of tent. bas. theop. alexandrinus in the preface . tert. p. 28. s. cypr. and dionysius p. 57. ambrose , hilary and macarius p. 58. olympiodorus and leo p. 59. his scripture p. 60. and 61. justin and origen p. 69. eusebius and macarius . p. 70. ephren and nazianz. p. 71. those p. 83 , and 84. origen p. 85. lyra and those noted g , h , i , k , l , m. p. 88 , & 89. the council of eliberis and s. austin p. 100. cyprian . p. 110 , and 114. those p. 115 , and 116. against all these it is charg'd that they are raw and unapply'd , onely saying something in common which comes not home to the point . wherefore to validate them his lp. must show the contrary . to the third belong those p. 28. those p. 42. innocent . p. 47 , and p. 92. clemens and origen . p. 98. epiph. p. 100. those p. 104 , 105 , 106 , 107. the extravagants p. 113. those p. 117. and 123. chrysost. p. 119. of these he is to show that he has levell'd them directly at a question rightly stated . i charge him with the contrary , and add that most of his other citations fall under this faulty head. under the 4th are rank't those p. 29 , 30. those p. 49. 50 , 51 , 56. lombard p. 64. a castro p : 67. s. austin p. 73. s. gregory p. 118. canus . p. 119. these either impugn a word for a thing , or some circumstance or manner for the substance . under the 5th the whole pag. 48. and all those p. 62. which are evidently negative ; and , so , inconclusive . under the sixth are comprehended his first p. 20. and his second p. 21. bellarmin and gerson p. 24. albertus p. 43. roffensis and polydor virgil p. 45. his first citation p. 64. which we affirm to be the saying of private authours , or schoolmen which others do or may contradict . to this head also belong all those in a manner in his two last chapters , that is , in the better half of his book . to the 7th head are related that of s. ambrose in his preface . s. austin p. 5 , and 6. of the emperours p. 12. leo the 10th . p. 16. pius the 4th , p. 17. the ephesin council p. 23. the council of trent p. 25. those three p. 37. nazianz. p. 58. tertull. p. 69. the two first p. 73. those three p. 87. and that p. 90. those first p. 98. s. greg. p. 100. his descant on the 7th synod p. 101. 102 , 103. symmachus p. 114. and , lastly , my ld. of downs his testimony of himself the page before the title page , so strangely misrepresenting the minde of that frontispiece . these i affirm to be false and not to signify the thing they are expresly quoted for . diverse of them also are direct disingenuities , with a craft in the managing of them which argues design , and are inexcusable by mistake . to the eighth belong those of athanasius , lactantius and origen in the preface . s. chrysostom p. 72. theodoret and gelasius p. 74. in which 't is easy to be made appear , the words are ambiguous . those of the 9th , or sayings of writers on his own side are not worth mentioning : nor yet the 10th . or pieces of scripture interpreted by himself ; unless he will show us he proceeds on evident principles in sencing them , which so force the meaning he gives them that they can possibly bear no other . till he does this , all his glosses are presumable to have no other foundation but meer strength of fancy ; and since he professes ( p. 9. ) that his dissuasive wholly relies on scripture , that is on the sence he conceives it to have , the common mode of interpreting scripture by fancy which reigns so in the world , will make any sober man doubt , unless he show us the evident principles which necessitated his interpretation , that his whole dissuasive is perfectly built on his own imagination . the dissuasive hath two or three other faulty heads of citations besides those mention'd ; as vnauthentick ones : such is origens p. 98. and that against the 7th . synod p. 103. those also which cite an authour but no place where they are to be found as s. cyril p. 99. and lastly , brought to impugn faith , but speaking onely of alterable practices , as those p. 123. which he is to show authentick , well-cited and pertinent ; and as well of those as the former he is to make good if he will go to work like a solid man that they have in them the true nature of testimonies , and such certainty as may safely be rely'd on for principles of those serious discourses he makes upon them . see sure-footing p. 172 , 173 , 174. 12. but that i may do right to the dissuader , i am to confess ingenuously that he has in him one citation which hath in it the true nature of a testimony , or depending on the authour's knowledge had by sence of the present doctrin of the church at that time . now , though it be the testimony only of one single father , and so i am not in severity bound by catholick grounds which vouch onely consensus patrum , ( which i understand to mean a consent of so many and so qualify'd as is apt to convince ) to answer it , and not at all by protestant grounds which yield them all fallible ; yet i have that regard for any thing that tends ( though remotely ) to solidity , that i will even remit something of my own advantage to give it a respectful consideration . the testimony is of gennadius cited by my l. p. 58 , & 59. thus . for , after christ's ascension into heaven the souls of all saints are with christ , and going from the body they go to christ , expecting the resurrection of their body , with it to pass into the perfection of perpetual bliss . to which my ld. subjoyns , and this he delivers as the doctrin of the catholick church . i take this excellent testimony as put down by himself , to do which the usage of st. greg. nazianzen's immediately foregoing , gives me small encouragement . in answer then , i affirm that this testimony so insisted and rely'd on as against us , is as plain a declaration of the faith of our church at present as any now-adayes catholick could pronounce . for , since no catholick holds that any goes to purgatory but they who die sinners to some degree , and that all who are saints are with christ in heaven , as is evident by the churches common language affirming constantly the saints are in heaven , and never that the saints are in purgatory , but the souls onely , it is manifest that the words are as expresly for us as we our selves could invent or wish . i hope it will not wrogmethod , if on this occasion i show how protestant writers speed when they bring against us any testimony of a father speaking as a father , that is , declaring that he delivers the sence of the catholick church ; however in other testimonies which speak not narratively , or matter of fact , the very nature of words joyn'd with the variety of their circumstances must needs afford room for ambiguity and several glosses . i affirm then that this testimony not onely is not in the least opposit to us , but is directly opposit to the protestants in another point of faith in which we differ . to discover this let us reflect on the words [ after christes ascension into heaven the souls of all saints are with christ , ] and ask what mean these words after christs ascension ? and first 't is evident it puts a distinction between the souls of saints before christs ascension and after it in some respect , and what is this respect ? most expresly this that the souls of the saints after christes ascension go from the body to christ , that is , that before the ascension none did . the avowed doctrin of the catholick church , prosessing that those who die saints in the law of grace go straight to heaven , but that the best saints before our saviours dying for them and ascending with them , did not . whence also we hold that christes descending into hell , was to free them from that state of suspence and want of their strongly desired and hopet for bliss . according to that hymn of s. ambrose and s. augustin , in the common-prayer-book , so oft said over by rote but never reflected on , when thou hadst overcome the sharpness of death thou didst open the kingdome of heaven to all believers : signifying plainly that no believers sound heaven open for them till after christ's death . by the success of this one testimony is seen how utterly the protestant cause would be overthrown by way of testimony as well as reason , were citations distinguish't , brought to grounds , and those onely admitted from the fathers in which 't is manifest they speak as fathers or witnessers of what is the present churches doctrin . to close up this discourse about the dissuader's citations . he is to show us first that they fall not under the faulty heads to which they are respectively assign'd , or under diverse others of those heads . next , that they have in them the nature of testimonies : and , lastly , ( which is yet harder ) that though they have in them the nature of testimonies , their authority is certain and their language unambiguous so that they may be safely rely'd on for principles or grounds of a solid discourse ; this if he shows of any one citation which strikes at our faith , i promise him very heartily to subscribe to the validity of all the rest . 13. thus much for his authorities . next should follow a refutation of his reasons produc't against our faith ; for , as for those against our school-divines or casuists they concern not me as a controvertist : let him and them fight it out . now , reasons that strike at our faith must either be against the ground of faith , and those shall be consider'd in my answer to his first section ; or against , points of faith : and these , may proceed two wayes ; first by showing those points incomprehensible to our natural reason , or unsutable to our faney ; and this way he frequently takes , making a great deal of game upon such subjects , as any atheist may do by the same way in points common to him and us . but this hurts us not in the least ; in regard we hold not mysteries of faith objects of human reason ; nor spiritual things the objects of fancy ; and , so , these reasons need no farther answer . the other way reasons against points of faith may proceed , is to show those points contradictory to some evident principles , at least to some other known or else acknowledg'd truth ? and these were worth answering ; but such as these i find none in his whole book , rather that he builds his sleight descants or discourses on some controvertible text or citation , relying on them as firmly as if they were first principles . indeed p. 65. the dissuader tells us of a demonstration of his for the novelty of transubstantion and that a plain one too : but , i shal manifest shortly from the very words of the author peter lombard , on which his plain demonstration relies , that 't is either a plain mistake or plain abuse of him ; nay argues the direct contrary to what the dissuader product it for . some consequences also he deduces ad hominem against diverse points of our faith , built on our own concessions or allow'd truths taken from the fathers ; by which he attempts to overthrow it : but these consequences are so strangely inconsequent , and those tenets he would counterpose so far from contradictory , that 't is hard to imagin whence his reason took its rise to leap into such remote conclusions . i 'le instance in two , found p. 49 , and 50. that the conflagration of the last day , and the opinion of some fathers that the souls were detain'd in secret receptacles till the day of judgment , do both destroy intermediate purgatory . which consequences if he will make good , i will vield his whole book to be demonstrative and unanswerable . in a word , all the good reasons he brings , are taken from some of our divines writing against others , and he hath done himself the right to chuse the best ; which levelled against the opinion of a less able divine in stead of a point of faith , must needs bear a very plausible show . 14. next follows the manner how he manages this matter ; which in the civillest expressions i use i must call so many sleights to delude his reader ; and those so craftily coucht that none but a scholler can discern the snare . the first and fundamental one is his wilfully mis-stating the question all over . as p. 16. when he confounds the making new symbols or creeds , which signifies the putting together into a profession of faith articles formerly-held ( as did s. athanasius and the nicene council ) with making new articles . all his whole section 3d. of indulgences , which he makes to signify meerly those which pardons sins or pains after this life ; whereas yet himself confesses p. 40. that those were not defind by our church . so also his next section of purgatory , by which we mean a penal state for those who die imperfectly contrite , and from which they are deliverable by the prayers of the church militant : instead of which he impugns sometimes material fire , sometimes the duration of it . it were tedious to reckon all his faults in this kind , scarce one point escapes this voluntary misprision ; that is , he scarce discourses steadily ( though perhaps he may glance at it accidentally ) against one point of our faith rightly stated or as taken in the declarative words of our church . now , common honesty telling us that if one be to impugn any mans tenet , the first thing natural method leads him to is to put down that man's very words profest by him to express his tenet , and not what others deem , conceit or talk about the same matter ; my ld. ought in due candour have first produc't the words of the council of trent , and then have leveld his opposition against them : and not have told us what school divines say about the point ; or ( having thus conceald the point it self ) argu'd against some circumstance or manner of it instead of the substance . now this kind of carriage so evidently preternatural , and so constantly us'd , forces me to judge it sprung from voluntary insincerity and not from accident or inadvertency . 15. his second disingenuity at once evidences and aggravates the former . 't is this , that , when by such a management he hath made the point odious , he uses to bring in our churches tenet in the rear ; and , whereas her speaking abstractedly frees her absolutely from the invidious particularities he would fasten on her faith , he ( as if he had resolv'd to abuse her , right or wrong ) makes that very thing which should clear her tend to disgrace her more : as is seen p. 40. where he is forc't to confess our church defin'd indulgences onely in general terms ( that is , none of his former discourses so particularizing toucht her or her faith ) and then cries out the council durst not do this nor the other : that is , she durst not do , and consequently did not do , what all his former discourse would persuade the world our church had done : worse then this is his instance p. 60. where after he had pretended in the whole 4th . section to impugn purgatory , which he had confounded with school-opinions to p. 45. with the time of delivery p. 48. 51. 56. with a state of merit or demerit p. 57. 58. with his own parenthesisses p. 59. and told us some stories of revelations and apparitions which seem'd to him most ridiculous ; lastly confounded it with simon magus his opinion , plato's or cicero's conceit , and virgils fiction ; after all this he adds , this doctrin which in all the parts of it is uncertain , and in the late additions to it in rome is certainly false , is yet with all the faults of it past into an article of faith by the council of trent . now these big words all the parts of it , the late additions , all the faults of it , and all these said to be past into an article of faith by the council of trent , would make one think that council had defin'd all that medley he had huddled together , for christian faith ; but looking in the council , not a syllable of any of these is to be found , but barely these few words , that there is a purgatory , and that the souls there detain'd are help't by the prayers of the faithful . where we see but two parts at most , for there are but two propositions in the whole definition : again , the late additions which he sayes are defin'd by the council can be but one at most , that is , the second proposition , that those souls are helpt by the faithfull's prayers ; and lastly , when he sayes this doctrin of purgatory with all its faults is past by the council into an article of faith , the large word all its faults can mean onely the same second proposition ; there being nothing defin'd , besides the very doctrin of purgatory it self , but this . which kind of carriage of his , so sinisterly descanting on the point all along , not pretending to put down our tenet at all till towards the end , then deforming it to be a bundle of god knows how many faults defin'd for faith , putting all these upon the council of trent , and yet avoiding to put down the words of the council at all ( though so few ) lest they should discover he had lavish't out at randome , show evidently the dissuader stands not much upon conscience or sincerity , so he can colour and hide his disingenuities , and he is the greatest master of that craft i ever yet met with . now , to avoid this calumny ( it being frequent in his book ) i discourse thus , points of faith are supreme truth which stand in the abstract , and it is the work of divines not of the church-representative to draw long trains of consequences from them , and dive particularly into the manners how they are to be explicated , or into their extents if it be some power : nor is this particular in the point of indulgences or purgatory , but is found in all the other points of faith , as every learned divine knows very well . again , 't is against the principles of universal & supream government for a church representative defining faith to descend out of its highest sphere and engage in particularities ( especially if they belong not to them , as school-opinions do not ) but onely to order in common , and leave the application of their common orders to those who are to execute , or to inferiour officers ; and , should they engage in particulars which are both below their highest office , and oft-times contingent and uncertain , they would commit the greatest imprudence in the world . since then my ld acknowledges here p. 40. that the council orders all hard and subtil questions concerning purgatory , all that is suspected to be false , and all that is uncertain , and whatever is curious and superstitious , and for filthy lucre be laid aside , he should have shown that it befitted a council's gravity to descend to particulars , or to define negatively to the school-opinion concerning the churches treasure , and not rather order in common and leave it to inferior officers to execute as circumstances should work upon their prudence : which is , that in opinions which pretend a subordination to and coherence with faith , divines should first clear their incoherence with it ere they engage their authority against them , and then to do it efficaciously being back't with the majesty of the council's orders . my lds words that the fathers of the council set their doctors as well as they can to defend all the new , curious and scandalous questions , and to uphold the gainful trade , is indeed to the purpose , but withal ( by his leave ) an unhandsome and most false calumny against so many persons of honour and quality ; and so invidious a charge , that could he have proov'd it , he had not slubber'd it over so carelesly without offering any proof for it but his bare word ; nor with a sleight proper to himself , immediately after he had directly charged it , have half recanted it with however it be with them : that is , whether they did any such thing or no , as he had so lately and so pressingly challeng'd them to have done . and this i note as a third head of his disingenuity , frequent in his book ; that he brings very good proofs for diverse particulars which concern not our church , but when it comes to the very point and which directly strikes at her , his own bare word , we know , or , it is certain , ( p. 54. l. 22. p. 62. p. 63. p. 67. &c. ) is the best argument he produces . 16. a fourth disingenuity is his perverting wilfully the intention of catholick authours . how he hath dealt with the council of trent in the two late mention'd points of indulgences and purgatory is already shown . in like manner has he treated the expurgatory indies ; for , whereas by the word purgari & emaculari in a citation of his own p. 21 , it is manisest they meant but to amend corruptions of the late by the antient copies , he makes as though out of gripes of conscience ( forsooth ) that the fathers were not right on our side , they had therefore purposely gone about to corrupt the fathers themselves , ( p. 18. and 19. ) so to make them on our side because we could not find them so . an attempt impossible to fall into head of any man not stark mad ; for this altering the fathers could not have serv'd our turn unless we had made it known and publish't it ; and , if made publick could not be imagin'd to do the deed neither , for the fraud must needs be made as publick as the book : so that an action thus intended must be a human action without a motive or reason , which is a contradiction . worse is what follows p. 21 , & 22. but withal the malice of it is more easily discoverable : for 't is evident by the particulars he mentions in those indexes or tables that the printer or correcter who made them was an heretick , and put in those tables what his perversness imagin'd was found in the fathers : whence it was but fit his whole index should be expung'd : not that we fear the fathers , but that we disallow the wicked intentions of the index-maker , who abuses the fathers to injure us . so p. 62. he would make catholikes themselves dissatisfy'd of the ground of transubstantiation , because they say 't is not express'd in scripture : as if catholiks held that nothing could be of faith but what 's expresly found there ; whereas he well knows they universally teach and hold the contrary . but his abuse of peter lombard p. 64. & 65. is very remarkable , though perhaps it might spring out of his little experience in school-divinity . to make transubstantiation seem a novelty he would persuade his reader lombard sayes , he could not tell whether there was any substantial change or no : whereas that authour dist. 10. brings testimonies of the fathers to prove it , and concludes thence that 't is evident that the substance of bread is converted into christ's body , and the substance of wine into his blood , which is what the council of trent calls transubstantiation . and there ends that distinction ; after which immediately succeeds the 11th . de modis conversionis , of the manners of this conversion ; and of these he sayes he cannot sufficiently define whether this conversion be formal , or substantial , or of another kind . so that substantial here supposes the conversion of the substance of bread into christes body , and is put by him onely to signify one of the manners of this conversion ; which he explicates to be , sic substantiam converti in substantiam ut haec essentialiter fiat illa , that one substance is so converted into another substance that the one is made essentially the other . whereas others who also hold transubstantiation do yet explicate that conversion by putting the body of christ to succeed under the same accidents in place of the substance of bread annihilated . now this manner of conversion ( calld by him a substantial manner , in opposition to formal , which he makes to be a conversion both of substance and accidents , and not in opposition to the change of one substance into another ) he leaves undefin'd ; but the conversion it self of the substance of bread into the body of christ which is our point , he both defines , hold , proves out of fathers ( disc. 10. ) and calls them hereticks that deny it : how unfortunate is my l. to quote an authour as not holding transubstantiation , then to call that citation a plain demonstration that it was not known in his dayes ; whereas he both professes to hold it , and , by alledging fathers for it , evidences he holds it was held anciently ; and , lastly , gives my l. such hard language for not holding it himself . whether it be likely my l. should light by some accident in reading peter lombard onely on the 11th . dist. and never read or light on the end of the 10th . let indifferent men judge . i onely desire the reader to observe how ill my l. comes of with his plain demonstration , and to remark that he ever succeeds worst when he most ayms at a good and solid proof ; the reason of which is because truth being invincible , the neerer one closes to grapple with her the worse still he is foil'd . those few instances may suffice for the 4th . kind of the dissuaders disingenuities , which is to pervert the intentions of his authours ; of which sort , were it worth the pains , i would undertake to show neer an hundred in my lds. dissuasive . this piece of art being now so customary to him that 't is even grown into a second nature . 17. his fifth kind of disingenuity is a most wilful one and most frequent too , for it takes up far the better half his book . 't is this that he rakes up together all the less solid or ill opinions and cases ( and sometimes deforms the good ones ) of some private writers in the church which he will needs lay upon the church her self as mistress of our faith. nay , so strangely unjust he is in this particular , that whereas it evidently clears our faith , disengages the church , and shows it but opinion when other catholick doctors uncontrolledly write against such an opinion or explication , himself often alledges that very thing which should clear the church , and and makes use of it to her farther disgrace ; first , making the school and church , private opinions , or explications and faith all one ; and , at next , that the difference amongst such opiners and explicaters argues our difference in faith ; how strange a malice is this ! was there ever any time since the apostles in which there were not in the church diverse persons and even some governours bad in their lives , and also erroneous in their opinions , when the abstractedness of christian faith restrain'd not their understandings from descending to particulars nor secur'd them in such discourses depending much upon human sciences ? do not the best champions of protestants object to the ancient fathers themselves such errors in opinions ? yet no ancient heretick was ever so weak as to make that an argument against the church of those times . did not many protestant writers holdmany roman-catholick tenets , as may be seen at large in the protestants apology ? yet no catholick in his wits thought therefore the church of england her self was roman-catholick , i have heard that one of their chief ecclesiastical officers , namely bishop bilson , writ a book purposely to justify the hollanders rebellion against the king of spain , maintaining that subjects might in some cases rise against their soveraigns and turn them out of their government ? and yet catholicks are far from that peevishness to esteem the protestants disloyal in their principles but honour them highly for the contrary virtue , even though they are pleased to permit us their fellow-sufferers for the same loyal cause , to be abused and branded publickly for traytors by every disloyal scribbler . and , to come neerer home , did not my l. himself formerly write some strange opinions , ( i need not name them ) yet no catholick was ever so absurd as to charge his church with those tenets . but , which is yet far worse , he imputes to the catholick church such licentious cases , which not onely private authours may and do freely contradict but even mulritudes of church-officers , namely almost all the bishops in france in diocesan synods , nay the head of the church himself has disapproov'd in condemning the apology writ for them . yet , for all this , all must be our churches fault whether she will or no ; and our doctrin , though she condemns it . was ever such a disingenuous writer heard of ! but what aggravates most the case is , neither the church of england nor the arch-bishop of canterbury , nor any officer or bishop of hers that we heard of did ever in any solemn act blemish those authours cited in the protestants apology by condemning their books , nor yet those writ by the dissuader , though they judg'd them amiss ; but , on the contrary his person is advanc't and chosen for their champion ; and yet our writers are soberer & more candid than to impute to their church any of these not-yet-disavow'd faults , whereas my ld. ( for want of better proofs ) will needs clap upon our church any misreasonings of private men , though our chief church governour and many inferiour ones have discountenanc't and blemish't them . nor is it onely every defect human nature is liable to in reasoning or acting which must be made our churches crimes , but every unfavorable circumstance man's nature can light into , and their defective effects are all made by the dissuader's logick to spring from meer popery ; nay the very national rudeness of his wild irish is ( in his preface ) confounded by his carriage with our churches doctrin ; and the inability of their teachers with much rhetorick complained of , and charactered to be popery , when himself enjoyes the revenue which should educate them better and encourage them . against this kind of unreasonable procedure in the dissuader , i levelled those corollaries from corol. 31. to . 40. which i intreat my reader to review and him to consider particularly . in the mean time i would ask him on this occasion a few short questions . may not any one remain a catholick , and never hold or practice these cases and opinions ? do not catholicks impugn them as much as protestants ? does he find any of those opinions or cases in our catechisms , or any command of our church to hold or act them , nay even in that most common point of extending indulgences to the next world ; but they who will use them , may , who will not , need not ? how then does he hope to dissuade from catholick religion , by impugning that which touches not that religion nor concerns any ones being of it ? and why does not he rather fear all sober men will see his aym by this declamatory kind of opposition to endeavour to gain credit as a great anti-papist , and not to convince solidly his readers , whose experience ( if they know any thing ) enables them to give a ready and satisfactory answer in their own thoughts to all those questions i have now ask't , and so , to confute neer three parts of his book . he saw it himself , and though he carries it on all along as if he were willing all should be thought the doctrin of our church or faith , yet , fearing the calumny is too manifest to be cloak't , he provides excuses and evasions before hand , in his title ( p. 127. ) saying , the church of rome , as it is at this day disorder'd , teaches doctrines and uses practices which are in themselves or in their immediate consequences direct impieties , &c. so that he speaks of our church precisely as having some disorders in her , and that they lead to ill onely by consequences drawn from such disorderly tenets ; and who 's the drawer of these consequences ? himself . but , grant his position that there are disorders in the church ( i mean not in faith , held universally and obligatorily , but in unobligatory opinions and practices ) i ask does he think there was ever any time in which there were not some disorders in the church , or ever will be while original corruption lasts ? does he 〈◊〉 the very time of the apostles was exempt from such frailty ; or that s. paul complain'd for nothing of the pastors in those primitive and purest times ( phil. 2. v. 21. ) that omnes quae sua sunt quaerunt non quae sunt jesu christi ! again , thinks he it any wonder that a disorder'd tenet or a falshood in a point belonging to manners is apt to lead by consequence to ill actions ; none doubting but that as virtue is the connatural effect of truth , so is vice of falshood . what hath he got then by this kind of proceeding , taking up better half his book ? onely this , he hath proov'd there is original sin in the world , and so it's effects , ignorance and interest ; again , let him consider how disputative an age this last century has been , and what infinit multitudes of writers concerning opinionative points of all sorts have been in our church , how voluminous , how descending to particulars , or cases , and this both in school-divinity , morals and canon-law ; and then let him speak seriously whether he can conceive it possible in human nature , there should not be much contingency in such an universality depending on their private reasons ; whereas scarce two men debating the same point particularly , can light into the self-same consequences , but differ in their deductions . thinks he it possible many should not be ignorant and so miscarry casually , many passionate and incline to some tenets because sutable to their humour ; many conceited of their new inventions , and thence , judging their consequence to be connected with the point of faith , cry it up to be de side in their opinion , and alledge that , denying this , you by consequence deny faith ? this being so , nay impossible to be otherwise , and every reader that sees the dissuader's unreasonableness against us easily judging he would pick out the worst instances he could find in that infinity of authours , and ( the very complexion of his style being wholly invidious ) expose them to shame with all the most disgraceful rhetorick so great a wit as his heighten'd by that bitterest of passions could deliver ; he will easily be able to make an estimate what he may judge of my ld's performance in this kinde . 18. but now whates all this to to our church ? for his title p. 127. tells us 't is the church of rome which teaches such doctrins and uses such practices , &c. the notion of church , as one would conceive , is terminated and bounded precisely within the limits of its definition , a body of the faithful ; and logick tells every one who understands it , that , since we work by abstracted notions , or conceive a thing now thus , now otherwise , we must not confound those notions but hold strictly to the formal meaning of the word which expresses the thing we undertake for . we are then to expect in honesty , that , since the dissuader charges all those doctrins and practices on our church , all his testimonies to fasten them on her should be of our churches words , or expressions of the churches faith ; we need not doubt then but they will all be definitions of general councils . let the margent inform us . the first citation is of navarr's enchiridion , a private casuist . the 2d. of reginaldus , another casuist . the 3d , and 4th , of sotus and medina , two other school-divines . then comes in reginaldus again , & then sotus again ; & in this tenour he proceeds for 133 pages ; that is from p. 127 , to p. 260. not quoting the council of trent past 3 , or 4. times ( but once , as i remember , the words of that council ) and as oft abusing it by his strange misconstructions . 19. for instance take his first quotation of that council p. 135 ; which i the more insist on , because on that occasion i shall lay open his crafty and voluntary defiling every point he touches with most abominable misrepresentations , and ●hose vizarded with an outward form of holiness and such devout expressions as a saint from heaven would scarce 〈◊〉 , lest prudent men should think it too much ; which i intended for a sixth head of his disingenuities . after then p. 133 , and 134. he had made all the most odious cases he could pick out the roman doctrin , because the books of three or four authours perused and allow'd by two or three others as not opposit to faith , ( see coroll . 33. ) that is , the private reasons of half a dozen divines conceiv'd so , which he amplifies beyond all bounds of moderation , that one would judge a general council or provincial one , at least that many church governours or bishops had recommended those cases to be held and follow'd ; at length he tells you sadly p. 134. that this , though infinitly intolerable , yet it is but the beginning of sorrows ; then follow the super-infinit sorrows themselves ; the first of which sorrows is the council of trent's doctrin ; and , if it be naught , 't is certainly the chief of them , and so ( had i a word to express it so high which the dissuader's rhetorick would easily reach ) it should be phrased something above super-infinit ; in regard by the sacredness of it's authority it would be a ground and an abetment to all the wicked cases issuing from it . ere i come to examin it i premise this note that such testimouies as this are onely to my ld's purpose if he will argue against our churche● doctrin ; in the success of these then lies the whole trial of our cause . we have seen how he has sped formerly in his plain demonstration , and his onely efficacious testimony of a father ; let 's see how he thrives in this , which we must acknowledge beyond all evasion to express the sence of our church . 20. his last § . then p. 134. begins with describing a true and perfect contrition and its sacred recommends as sufficient to blot out sin ; all this is well , nor is there , as far as i know , a catholike in the world that was ever taught otherwise ; what follows ? yet , sayes he , the church of rome does not allow it to be of any value unless it be joyn'd with a desire to confess their sins to a priest , saying , that a man by contrition is not reconcil'd to god without their sacramental or ritual pennance actual or votive . and this is decreed by the council of trent , &c. then comes thundring in a declamation fraught with such invidious yet holy rhetorick that any honest unexamining reader would almost lay his salvation on 't , he had all the reason in the world . which things ( adds he ) besides that is against scripture , & the promises of the gospell , and not onely teaches for doctrins the commandments of men , but evacuates the goodness of god by their traditions , and weakens & discourages the best repentance & prefers repentance towards men before that which the scripture calls repentance towards god , & faith in our lord jesus christ. and there ends his paragraph , in which his passion was in such hast that he forgot to add an also to answer to the word besides . now ld have mercy upon usl what strangely wicked doctrin is this which can occasion such a clutter of devotion and invectiveness jumbled together ! attend reader , and from one instance which i pick't not out purposely , but took the first that my discourse led me to accidentally , learn the nature of all the rest ; for scarce one passage in his whole book is free from this fault . the council sess. 14. as it is commonly reckon'd , ( not 4th , as perhaps his printer mistook it ) c. 4. speaks of contrition ; which it distinguishes into perfect contrition , the same my ld describes ; and declares that it reconciles a man to god before this sacrament ( to wit , of pennance ) be actually received ; and imperfect or attrition , springing from consideration of the vileness of sin , or fear of hell , not from love of god as its motive ; and to this it requires actually the sacrament of pennance , this being properly efficacious to advance by preparations to it beforehand , ( which attrition gives them will to make use of ) and the whole course of exercises in it or belonging to it , that attrition into perfect or properly call d contrition : and ( speaking of the first sort or proper contrition , ) it adds farther , that reconciliation to god is not to be ascrib'd ( ipsi contritioni sine sacramenti voto quod in illa includitur ) to contrition without desire of the sacrament which is included in it ; that is , in contrition . thus the council . i note first , the dissuaders craft in not putting down the words of the council . a practice frequent with him ( as i show'd before ) and purposely omitted , as appear'd evidently then and will do more now , because not at all favourable to his insincere humour of deforming all he meddles with . next , by this means , he , handling onely perfect contrition , makes our church require actual or votive pennance to its sufficiency ; whereas the council expresly voids any necessity of actual pennance to this or proper contrition , and onely requires it to attrition . 3ly . he omits the words which is included in it ; which put down had disanull'd all his whole discourse and cleard our church from all his calumnies ; for this shows the councils sence to be that contrition alone , if qualifyed as it ought to be , reconciles to god ; but that to be qualify'd as it ought to be , it includes a purpose or desire of doing other duties incumbent on the sinner by reason of his sin ; and signalizes this particularly of his duty to the church in resolving to come to the sacrament of pennance . let us parallel it . suppose the council had said . true sorrow for sin will save you ; but not , unless you have a will to restore what you have stoln , for otherwise your sorrow is not true , in regard true sorrow for sin includes a will to rectify what sin had disordered . where 's now the occasion of my lds. ranting declamation of the councils going against scripture , and the promises of the gospel , teaching for doctrins the commandments of men , of evacuating the goodness of god by traditions , of weakening and discouraging the best repentance , and of preferring repentance towards men , before that which the scripture calls repentance towards god and faith in our , ld. jesus christ. yet , supposing that sinners are commanded by christs law to give account of their souls to the church and receive their absolution and pennance from her , as well as they are to restore what 's stoln , the case is undeniably parallell . but , since many other duties are included in contrition , as an obligation to restore credit or goods unjustly taken away , to repair temporal damages our neighbours have incurr'd by us , and the spiritual ones of scandal , asking pardon for affrontive injuries , curing our former uncharitableness and wordliness by giving almes , and such like : a purpose of all which , if our contrition be right , ought to be included in it ; 't is worth enquiry why the council particularises this of coming to the sacrament of pennance . and to catholicks who understand the nature of that sacrament , the answer is so easy that 't is needless . for , after the heart is contrite or substantially turn'd , there remains no more to be done but to wash of the tainture of bad inclinations mortal sin uses to leave behind it , and to make satisfaction to our neighbour or the world : wherefore , because the wholsome sacrament of pennance , rightly us'd , is ordain'd and apt of its own nature both to wash away those remaining staines by sorrowful and penal actions enjoyn'd by church disciplin , and also to ty men to the execution of all due satisfaction to the injur'd world ; hence , the heart being truly converted interiorly , this sacrament is the most efficacious means to set all else right , & so to come to it is the onely remaining duty ( as including all else ) and for that reason 't is particularly exprest by the council that true contrition must include a purpose to come to it ; because , if true , it must needs include a desire to take the best means to rectify what 's amiss . and , lest a sinner should be apt to conciet and say within himself thus , i am truly sorry for my offending god , there is then no more to be thought on ; the council most prudently declares that , that will not do unless they desire likewise to set right what they had disorder'd , of which the church is to be the judge and careful overseer , and so 't is their duty to the church to let her take cognizance of it . the dissuader did ill then to phrase it ritual pennante , as if onely a dry ceremony had been enjoyn'd by the council ere the soul could be reeoncild to god , whereas 't is a sacrament of its own nature executively satisfactory of all the kinds of duties , and efficaciously reparative of all the disorders which are the arrears and effects of a sinful action : but he did worse to omit the councils words , and so leave out totally quod in illâ includitur , which candidly put in had made all his process to no purpose : but worst of all , when he could not but see all this , to inveigh against so innocent , so rational , charitable and wise proceedure of this grave and venerable council with the harshest expressions that ever were clad in holy language . and , it were good my ld. who is so high against our casuists , would let us know by what cases he guides himself in his whole book , where he sprinkles scripture holy-water all over as if every thing were a devil he met with , and here particularly , in wilfully publickly and causlesly calumniating not a private person , but an whole council consisting of so great a multitude of the most grave , most venerable , and most sacred personages in the whole christian world. 21. a seventh kind of his disingenuities is his exaggerating and magnifying manner of expression ; by virtue of which he can make any mote seem a beam ; and though the fault would ly in a very small room , perhaps require none at all , yet , as men blow up bladders with wind , he can so swell and puff it up by plying it with his aiery rhetorick , that it looks as big as a mountain ; whereas come neer it , examin and grasp it , that will not now fill your hand which before took up the whole prospect of your eye . he can also by placing things in false lights make even the greatest virtue seem a vice , and then make that new-created vice a monstrous one ; both which were visibly discovered in our last instance out of the council of trent . 22. i pass by many other of his petty disingenuities ; as his interposing parenthesisses of his own ; speaking most confidently where he has least ground , so to make up the want of this with abundance of the other . his confounding good cases with bad ; some private bigotteries with acts of true piety ; books approved by the church with those of private authours ; understanding spiritual things grosly and materially ; as in his whole business of exorcisms : in which , were i in as merry an humour as his lp. is there , i could make his discourse there far more ridiculous than he makes any thing found in the churches ritual , which book we are onely to defend or he to object , if he would deal candidly . himself confesses the inquisition of spain corrected one of those books , he names , and i know no obligation any man has either to use or abet the others ; and then to what purpose were they brought against the church ? 23. the last greatest and most notorious disingenuity is his most unworthy and most intolerable calumny against all catholicks that they are traytors , and unfit for human society . he names not these words but that he endeavours to have the thing beleeved by his readers appears thus : the title of his third chapter , p. 260. is this : the church of rome . teaches doctrins which in many things are destructive of christian society in general , and of monarchy in special . we see here what he charges on our church : and , since 't is known all catholicks not onely are oblig'd to hold , but to hold as sacred and of faith what the church of rome teaches , nay , to be ready to dy for that faith , 't is plain his endeavours are to make us pass in the opinion of his readers for persons who hold treason and villany lawful , nay sacred , and that we are ready to dy and hope to be sav'd by such damnable points of faith. nor will his false-hearted pretence , p. 462. exempt any , while 't is known that nothing is more deeply rooted in our hearts than our obligation to beleeve as the church beleeves and teaches . in particular he assures his reader , p. 462. that , no contracts , leagues , societies , promises , vows or oaths , are sufficiēnt security to him that deals with one of the church of rome : and p. 279. that the doctrins of our church are great enemis to the dignity and security , to the powers and lives of princes . 't is not fit we should use here the language proper to express what 's the due return and genuin brand for so malicious a calumny : but perhaps it were not unfit nor injuring the modesty of subjects humbly to beg protection for our innocence against the virulent tongues and pens of our uncharitable accusers ; whom neither reason nor experience will restrain from going on still to stigmatize us all with the faults of a few rash ( or sometimes misconstru'd ) writers . but when writes the dissuader this ? after such fresh testimonies of the unanimous loyalty of catholicks to his sacred majesty and his royal father , spending their lives and fortunes in his service . and against whom ? against a multitude in which are found very many noble and honourable personages , and many thousands of others very considerable and remarkable for their fidelity . how strange a wickedness is it then to calumniate so highly and so publickly so many eminently deserving and honourable subjects of his majesty ! now , the mischiefs naturally apt to flow from such a calumny are these . it breeds ill correspondence between our fellow-subjects and us , and makes us ill look't upon by them , which violates civil unity so necessary for the peace and strength of a kingdome ; especially being between those two parties who have ever been so friendly and brotherly in their affection and allegiance to their prince , and fellow-acters and sufferers for his cause ; it discourages loyalty to see that after such best testimonies of it we are not even able to obtain a bare acknowledgment that we are loyal , but that it shall still be lawful for any one at pleasure to brand us for traytors , and this publickly in print in the face of all england ? and lastly ( were not our known fidelity too strong an antidote for his malice ) it tends to breed a conceit in our governours that we are not to be endur'd in any state , and onely fit to be ruin'd and extirpated ; not to mention the breach of charity ensuing such unworthy criminations , which must needs breed very many feuds , and unneighbourliness between private persons all over england and ireland : nor will there be ever any hearty union in church or state , till thatwicked uncharitableness of affixing upon a whole party the faults of some few be totally laid aside . 24. now on what does my ld ground these horrid charges against our church , or how proceeds he to make them good ? after the old fashion , of quoting the private opinions of a few authours , viz. emonerius , father barnes , emmanuel sà , tolet , vasquez , navar , &c. now my ld supposes his . readers are to be credulous silly asses , and to believe that these private casuists or discoursers are the mouth of our church ; that she by them declares what we are to believe ; that such private discourses are so many definitions of our churches doctrin or faith : that these discourses are held by our church to be constant and certain ( for such all catholicks hold her doctrin or faith to be ) whereas every child knows these and such like opinions are controllable & changeable as the moon ; that they were taught by christ and his apostles , whereas any one may and himself does quote who first invented them : that they who deny or impugn them are hereticks , whereas yet others do and any one may write against them at pleasure . lastly , that these points are all divine revelations , whereas the very nature of the thing shows and himself confesses they are all human deductions . these madnesses which are my ld's first principles in this whole chapter and the chapter foregoing , that is , in better half his book , if his reader will be such a bedlam as to yield to , then all his discourse is as sure as gospel ; but if not , then 't is evident such pretences are flat and most unconscionable calumnies against our church . little better is his quoting two or three particular acts of some popes : does he think the words church and pope are equivalent , or that the word particular act signifies doctrin or faith that he should think three or four acts all in several kinds , that is , one in each kind , argue the churches doctrin or faith in those points . this in case he deals truly with those popes ; but i know he is apt to deform all he meets with , and i see he does that of pope clement p. 268. which makes me suspect the rest . that pope extinguish't the templars ; and consest that de jure he could not do it , but that he did it ex plenitudine potestatis . here my ld so interprets de jure that he makes the pope disown any justice in doing it , that is own an injustice in doing it , for that 's my ld's intention in wresting those words ; which being impossible to conceive the pope should prosess of himself , 't is clear he meant by de jure the same we mean by the words [ by law ] that is , that there was no positive law of the church impowering him to dissolve them , yet , the exigency requiring it , his office might give him a natural right to do it ; by which if governours might not act in great emergencies , but must be ty'd to let all go wrong because it happens no provision is made against it in any written law ; all churches , kingdomes , cities , nay families would be at the same loss the spanish master was at , who hiring a proud servant and agreeing with him that he should do nothing but what was concluded between them and writ down , a while after falling in the dirt under his horse , and calling to his man to help him out , he told him he would first consult his written paper whether that were put down there or no ; where not finding it , he let his master ly . but the case of pope clement is far from the envy he would asperse it with : for why may not the pope dissolve the templars by his power without law , whereas christian princes and the church universally complain'd of them , and mov'd him to it , and so their consent went accompany'd with this action of their chief governour . 25. he hath onely two passages in that whole chapter which even seem to concern our church . one of the council of trent concerning a point of practice put down by him thus , p. 266 , 267. that if a man have promist to a woman to marry her , and is betroth'd to her and hath sworn it , yet if he will before the consunimation enter into a monastery , his oath shall not bind him , his promise is null , but his second promise that shall stand , and he that denies this is accurst by the council of trent . thus my ld. ; where he tautologizes and layes it out at large to amplify it the more , adds the words hath sworn it , not found in the council , but put in by himself because he was resolvd we should be perjur'd , and avoids , ( as was his frequent custome ) to put down the councils own words in a distinct letter ; so that his additions , may be safer and in more hope to escape too open shame . but to the point , i ask my ld. as a divine ; does not he hold heaven our last end , consequently that all our actions are to be steps towards it , consequently that there can be no ty to embrace any state of life in case it appear upon mature consideration of circumstances highly unapt and dangerous to the attainment of bliss ? i ask again ; would not my ld. himself renounce actually living with a wife if he in his conscience judg'd so , but keep his promise let his salvation go whether it would ? if he sees this plainly , then the difficulty consists not in breaking a promise made to a temporal end , subordinate to our spiritual last end for our last ends sake , but in this whether such a case can be put . i propose him one ; may not a man come to see by better knowledge of his spouses humour , her newly-discover'd dishonesty , the inconveniences he shall incur by her ill-condition'd friends , and many such like , that such a cohabitation tends to make his whole life a hell upon earth ; which case is very possible and sometimes happens , to the eternal and temporal ruin of both parties , and the infinit scandal to the world ? in this case does he not think in his conscience it had been better in all respects they had been parted ere matrimony had been consummated ? if then the man or woman to redeem their rashness in so lightly promising chose to debar themselves from all future hopes of marriage , and quite forsake the world to serve god in a religious life , it at once clears the reality of the inconvenience , and the persons intentions , and satisfies temporal expectations , nay ennobles in the conceit of good christians the attempt by the knowledge , as far as any human action can give of any intention , that the person had no base end in his action , but that which is infinitly best . oh , but this will break all contracts , leagues , vows , &c. let not my ld. fear , there is too much original sin in the world , for very many to run rather to a severe life in a monastery , and there to make vows of chastity than to go to bed with their brides . by this may be judg'd how my ld. jumbles some good cases with other bad ones , and makes all equally naught , did my designe of an appendix give me leave to trace him through them all . 26. his next passage seeming to touch our church is alledg'd , p. 265. thus it is affirm'd and was practic 't by a whole council of bishops at constance , that faith is not to be kept with hereticks , &c. this is something now , being the affirmation ( i suppose he means or would be thought to mean definition ) and practice of an approv'd general council . attend now , reader , for here the dissuader once or twice at least in a whole chapter ayms to speak to the purpose . but first , what a favour is this of my lds. not to put down the words of the council where it affirms this ? for this had made the case plain and the fault unavoidable . next , ( which is yet a greater kindness ) he not so much as cites the place in which this affirmation is found ; and to disabuse the reader , i assure him faithfully there is no such place or words found in the council . to say that safe conduct given by lay men absolv'd from the secular court but not from the ecclesiastical , is quite another thing from his invidious proposition , and withal very rational ; for why should it , since both their cauies and laws are distinct ? whereas to violate faith given , and upon this score because the party to whom i gave it is an heretick , which my ld. falsely charges , is most unmanly , nay diabolical . yet , though it lay in the churches power to proceed juridically her way , yet it lay in the emperours to hinder or differ the execution if any publick concern made it prudent . but what i stand upon ( with leave of others ) is that no safe conduct was promist them to return , but onely to appear and have a fair trial . my reason is , because in the safe conduct given by the council to hierom , ( and we may with reason conceive it was equivalently given to both ) we find it given with this conditional clause , justice being still preserv'd ; also , appear according to the tenor of thy foresaid writing to answer to those things which one or more will object to thee in the cause of faith , that thou mayst receive and perform in all things the accomplishment of justice . which implies that he was to expect justice from the council if he clear'd not himself . again , a disciple of husse's who writ his tryal and death , and professes himself as much verst in the particulars as his senses could make him , complaines indeed of safe conduct given by sigismund in writing of coming and returning ; yet , putting down the very form of safe conduct , no such thing as returning is found in it . nor did hus in all his defence complain of safe conduct violated , except when he was first bound , which was upon occasion of his flying and being brought back . nay , the emperour alwayes threatned hus that he had rather burn an obstinate heretick than defend him . in a word , all this clamour is built on the testimony of the hussites , and an imperfect relation writ in dutch by an unlearned catholick , which was greedily catcht at by such as leapt for joy to find any licks thing to bespatter the church with , and startling some unattentive and too credulous catholikes , drive them , zealous of defending the council , to an unwarrantable position ; which tenet and its practice my ld. himself knows well the generality of catholikes hate and detest as much as himself . eighth way . 27. the eighth and last way is to pick out as well as i can those propositions or principles my ld relies on , and show their weakness ; which is sufficiently performed by singling them out , and then naming them principles , they are so quite unlike what they 're call'd . now his principles he layes in his first section : i mean , his main and fundamental propositions , which because he relies on , yet never proves , we are from his carriage to take for principles and self evident to him , though he himself calls them not so ; for 't is dangerous to them who have not truth on their side even to mention the word principle , evidence or demonstration . his first concerning scripture i shall speak to anon . a second seems to be this p. 6. we all acknowledge that the whole church of god kept the faith entire and transmitted faithfully to the after-ages the whole faith ; that is , to the ages next after the apostles , as he expresses a little before , call'd by him p. 7. the first and best antiquily , and signify'd to mean the first three ages . now the positive part of this principle is good and assertive of tradition , but withall unapt to stead him . the negative part of it , or that the third age transmitted it not to the fourth , and so forwards , imply'd in his discourse , would onely stead him ; but 't is left unproov'd , and so is a voluntary assertion , and strangely ridiculous . for , if the first two ages kept the faith entire and transmitted it to the third , 't is evident the third was able to transmit it to the fourth , and so forwards ; wherefore , it being evident from the concern of the thing it was also willing to do so , 't is demonstrable it did so . this principle then on which he so much builds is either not for him , or else highly against him . 28. another main and fundamental proposition ( or principle ) is found p. 7. and as the former concern'd the tradition of the church , so this and the three following ones concern the authorities of fathers . the present roman doctrins ( saith he ) which are in difference were invisible and unbeard of in the first and best antiquity . that is , no heretick had arisen in those dayes ( or in the first three hundred years ) denying those points , and so the fathers set not themselves to write expresly for them , but occasionally onely ; and yet , by his leave , our controv●●●●●● are frequent in citing them for diverse points , especially for the ground of our faith , the churches voice or tradition , to the utter overthrow of the protestant cause . so far this improov'd and main position , disannulling all use of the fathers of the first 300 years in our controversies , is from not needing proof or being self evident . 29. it may be his respect and value for the fathers of the next ages will make amends for this rashness . he tells us immediately after , that in the succeeding ages , secular interest did more prevail , and the writings of the fathers were vast and voluminous , full of controversy and ambiguous sences fitted to their own times and questions , full of proper opinions , and such variety of sayings , that both sides eternally and inconfutably shall bring sayings for themselves respectively . now , if they be so qualify'd that both sides may eternally dispute out of them , and neither be ever able to confute the other or conclude , then let him speak out and say all the fathers after the first 300 years are not worth a straw in order to decision or controversy ; nor yet the fathers of the first 300 years because they spoke not of our points in difference ; and so there is a fair end of all the fathers and of his own dissuasive too for that part which relies on them , which looks like the most authoritative piece of it . the reader will easily judge now whether we ( as he charges us , p. 18. ) have many gripes of conscience concerning the fathers that they are not right on our side , or the dissuader . our constant and avow'd doctrin is ( that the testimony of fathers speaking of them properly as such , is iufallible ; that in two cases they speak as fathers ; that is , when they declare it the doctrin of the present church of their time , or when they write against any man as an heretick or his tenet as heresy . some complexions of circumstances also may be found out by much reading and comparing several considerations which make it evident they speak as witnesses ; though it be more laborious and tedious to compass a satisfaction this way . whereas ( as appears by our dissuader ) the protestants neither acknowledge them infallible , nor indeed useful . and this is my ld's fourth principle , which with the former destroyes the efficaciousness of all the fathers , & invalidates all that part of his own book which should seem weightiest . 30. notwithstanding the two former principles to invalidate the fathers , it may still be said by the catholicks in behalf of their validity ( as was by me now ) that the sayings of fathers as witnesses are convictive ; and therefore it should seem sit my ld did lay another principle to provide against that . he is not unmindful of it , but hath taken order about it . for , though p. 9. he tells us the fathers are good testimony of the doctrin deliver'd from their forefathers down to them of what the church esteem'd the way of salvation ; yet that is to be understood according to the rule premised p. 8. thus . things being thus it will be impossible for them ( the catholicks ) to conclude from the sayings of a number of fathers that the doctrin they would prove thence was the catholick doctrin of the church , because any number that is less than all does not proove a catholik consent . so that unless each single father affirm each single point to be of faith or the doctrin of the catholick church ( which , morally speaking ; is impossible to happen ) it follows by his words that 't is impossible to conclude thence the catholick doctrin of the church ; which amounts to this , that 't is impossible to conclude any thing in controversy from the fathers even taken as witnesses . and this is his fifth principle . a strange conceit , that it should be impossible to know the consent of all england in a matter of fact , ( for example , the late war ) without speaking with each single man in the whole nation . yet this is his discourse when he sayes that no number less than all can prove a catholick consent . 31. yet some use certainly he allows of the fathers for all this , else why does he quote them . yes , and the principle ( which i reckon his sixth , ) by virtue of which he enforces them is this , p. 8. the clear saying of one or two of those fathers truely alledg'd by us to the contrary will certainly prove that what many of them ( suppose it ) do affirm , and which but two or three as good catholicks do deny , was not then a matter of faith or a doctrin of the church . i wish my ld. had been so ingenuous as to have made use of this principle when he charg'd our church it self with the mistakes of a few writers contradicted , not by one or two , but sometimes by a whole nation . but this principle shows 't was not reason in him but will and interest which made him so hot . as for his principle it self , it subsists not at all . for is it not known that more than one or two , that is s. cyprian and the african fathers deny'd the baptism of hereticks valid , yet the contrary was notwithstanding found and defin'd to be faith and the sence of the church . let him consider how perfectly he engages himself in the very sphere of contingency and recedes from universality , the sphere of certainty , when he comes to rely on one or two ; unless he can show those one or two strangely supported and upheld by universal nature or concurring circumstances . 't is possible even one or two lawyers may hap to be ignorant of two or three acts of parliament . but , my ld is still the best confuter of himself , as appears lately by this present principle apply'd to his former carriage against our church ; to himself then let him answer . i conceive that if one or two's ( not denying it to be of faith or affirming expresly 't is not-of-faith , he engages not so far ; but ) bare denying a point , argues what many do affirm , to be not-of-faith ; à fortiori , one or two's affirming positively that to be of faith and the doctrin of the catholick church which many others barely deny , argues 't is of faith : 't was of faith then what gennadius cited by himself , p. 59. affirms , that after christs ascension the souls of all saints go from the body to christ ; this being so , let him reflect what himself asserts , p. 49. that justin mariyr , tertullian , victorinus martyr , prudentius , s. chrysostom , arethas , euthimius , and s. bernard affirm none go to heaven till the last day . either then gennadius his testimony delivering the doctrin of the catholick church is inefficacious , and yet 't is incomparably the best , nay the onely efficacious one in my lds. whole book , or else according to him many fathers ( and not one or two onely ) denying a point is no argument but that point may be of faith. whether all those fathers held so or no is another question and requires a longer discussion . 32. fathers then are useless to the dissuader , as having according to him no virtue at all of setling the understanding ; yet he must make a show of them , else all 's lost ; and so he tells his readers , p. 8. as if all were well , two things , both very remarkable . the one , that , notwithstanding , in the prime and purest antiquity the protestants are indubitably more than conquerours in the fathers . a high expression ! but , compar'd with what he sayes ; p. 7. that in those times our present differences were unheard-of , it signifies that they miraculously more then conquer , where ( if his words be true ) no mortals else could either conquer or even attacque for how should one fight against such points in difference from those fathers who never heard of those points ! the other is , that even in the fathers of the succeeding ages the protestants have the advantage both numero , pondere & mensurà , in number weight and measure ; which , joyn'd to his words at the bottome of p. 7. that each side may eternally and inconfutably bring sayings for themselves out of those fathers , which signifies that 't is to no end or purpose to alledge them , amounts very fairly to this , that he brags protestants have a far greater number of citations which are to no purpose than catholicks have ; that those citations which have no possible force of concluding or no weight at all , do weigh more strongly for them than for us ; and , lastly , that they have a greater measure than we of proofs not worth a rush with which they can bubble up their books to a voluminous bigness . and we willingly yield them the honour of having a very great advantage in all three , in case they be such as his own words qualifie them , to wit that each side may eternally and inconfutably alledge them . 33. we come now to his main and most fundamental and ( in comparison ) his onely principle , p. 9. laid out thus . we do wholly rely upon scriptures as the foundation and final resort of all our persuasions , but we also admit the fathers , &c. to finish our discourse about the fathers will make way to the scripture . what means admitting as contradistinguisht to relying on ? not , relying on ; that 's certain , for 't is contradistinguisht to it ; and yet to alledge any thing for a proof as they do fathers , and not to rely on it , is to confess plainly ( for truth will out ) that they alledge them meerly for a show . he sayes they admit them as admirable helps for the understanding the scriptures and good testimony of the doctrin deliver'd from their forefathers . have a care my ld. : this supposes the certainty of tradition ; for , if there be no certainty of delivery , there is no doctrin delivered , nor consequently any thing for them to testify ; and so the words good testimony ( unless our ground of continual tradition stands ) mean directly that they are good for nothing , as your former discourses or principles made them . but i ask , is their interpretation of scripture or testimony certain ? if not , why should they even be admitted ? or how can vncertain interpreters and witnessers be admirable helps to interpret right and good testimony ? i fear my ld. can onely mean they are admirable helps as dictionaries and books of criticisms are to assist his human skill about the outward letter . ( which is a rare office for a father ) and not to give him the inward sence of it or the deliver'd doctrin of the catholick church ; for , unless all conspire to speak to the same point , if any one be silent concerning it , it argues not ( according to my ld. p. 8. ) a catholick consent , and so is far beneath an admirable help . and this is what we reprehend exceedingly in the protestants , that they love to talk gaily in common of any sacred or grave authority for an affected form or show ; but not at all value the virtue or power of such an authority , not judge interiorly they have any worth valuing . they would credit themselves by pretending fathers , yet at the same time lay wayes to elude them at pleasure ; or ( which is their very temper , springing from their renouncing living and determinate sence , and adhering to dead unsenc't words ) they study to speak indeterminately and confusedly , not particularly and closely . 34. do i wrong them ? let my ld. clear me ; his first principle is by him exprest to be the scripture : and , on this expression he so strongly builds that p. 10 , 11. he concludes thence , and certainly too , thus . the religion of our church ( sayes he ) is therefore certainly primitive and apostolick , because it teaches us to believe the whole scriptures of the old and new testament , and nothing else as matter of faith. what mean the word scriptures ? any determinate sence of it , or the dead characters ? alas , their church is far from teaching them the first , or from having grounds to own such a pretence ; but puts the book in their hands and bids them find the sence of it or their faith , for there is their rule . 't is the bare letter then unsenc't he means by the word scriptures , and so he must say 't is the outward cuaracters his church teaches us to believe , and nothing else as matter of faith ; that is , their whole faith has for its object , ink thus figur'd in a book ; a worthy argument to proove their church is certainly primitive and apostolick : whereas itis known , faith was before those characters ; and besides , if this be to be apostolical , we owe nothing to the other apostles for our faith , but onely to those six who writ . but we mistake him , he means neither sence of the word scripture , and hates these distinctionswith all his heart which would oblige him to either . he meant to talk of scripture indeterminately and confusedly , which might make a fine show , and yet expose him to no inconvenience by giving any particular account of his meaning . his inference from this his first principle , being an immediate one , will utterly overthrow the papists without doubt ; therefore ( saith he p. 11. ) unless there can be new scriptures we can have no new matter of belief , no new articles of faith. no my ld : yes , as long as by scriptures you mean no determinate sence of scriptures , but the bare letter onely , whose sence is fetch 't out by interpretations , and these ( as we experience ) depend on menes private judgments and fancies ; if menes fancies may vary every hour , you may have diverse interpretations every hour , and so new articles of faith every hour . is not this a mad kind of arguing , to conclude as absolute an unerrableness in faith , as if they had not onely a determinate principle but even as self-evident and unmistakable as the first principle in metaphysicks to guid themselves by , whereas our daily eysight and their own sad experience every day teaches us by the practice of this principle , and yet their differing in the sence of scripture in most high and most concerning points , that the speenlation is naught , and the principle it self a false and mis-guiding light. nay i doubt my ld. himself has no hearty value for this his first principle , though he sayes he wholly relies on it ; for i never saw protestant book in my life thinner and sleighter in scripture-citations than is his dissuasive : so that if that be his first principle he makes little use of it . 35. many other propositions or supposals are imply'd in his book to give it force . as that it matters not how a citation is qualify'd so it be but alledg'd . 't is no matter whether the question be rightly stated or no. the tenets of our church are not to be taken from the use of definitions found in approved councils , speaking abstractedly , but from the particular explications of some divines . every foppery is a proper effect of the churches doctrin . points of faith ought to be comprehensible to reason , and spiritual things sutable to fancy . the act of an inquisition , sayings of a few divines or casuists are all catholik faith and the doctrin of the church . that is rationally dissuasive which is confessedly uncertain . no answer was ever given to the citations or reasons produc't in the dissuasive . talking soberly and piously about a point is oftentimes as good as prooving it . that t is self-evident scripture's letter can bear but one interpretation as wrought upon by human skills . these and multitudes of such like , though not exprest yet run imply'd in his carriage all along this book , and suppos'd true to give it any force ; yet so evidently false and weak , that to pull them out thence and make them show their heads , is enough to confute them . i conclude , and charge the dissuader that he not onely hath never a principle for his dissuasive to subsist by , but farther , that 't is impossible but himself should know in his own conseience that he has none , nay more that the protestant cause ( and the same i say of all out of the church ) can have none . the first part of my charge i have manifoldly prooved in this present appendix ; the other part of it which charges him with consciousness of having no grounds , hath two branches ; and ; for the former of those i alledge that the wayes he takes all along to manage his dissuasive , are so evidently studious , so industrious , so designed and perfectly artificial , that , though one who is guided on in a natural way is oftentimes not aware of his thoughts or their method till he comes to reflect , yet 't is impossible he should not be aware of his . which he postures with such exquisit craft and such multitudes of preternatural sleights to render his discourse plausible . for the later of those branches namely , that he cannot but know the protestant cause can have no principles , to make it evident i discourse thus ad hominem , what i have prov'd in sure-footing out of the nature of the thing . 't is their most constant and avow'd profession , and his p. 9. that they do wholly rely upon scripture as the foundation and final resort of all their persuasions . this being so , fathers and councils are not held at all by them , but as far as they are agreeable to scriptures ; that is , their testimony has no basis of certainty from themselves or of their own , but what they participate from scripture . wherefore either they are no principles , or else subordinate ones to their first principle , scripture . unless then it be certain or deserve the name of a principle , they can never be held by protestants such , nor consequently can merit the name of principles ( even subordinate ones ) because then pretended first principle from which onely they can derive title to that dignity is , in that case , none it self : to scripture then le ts come . by which word if they agreed to mean any determinate sence of it certainly known to be the true one , their discourse were well-built : but , since their church can own no determinate sence of the scripture deriv'd down from christ and his apostles in antecedency to the scripture's letter , but ( having renounc't that way or tradition ) must say she has it meerly from that letter as yet unsenc't , she must mean that 't is the scripture letter she relies on as the foundation and final resort of all her persuasions , nay for her persuasion that this is the sence of it . since then principles are determinate sences , not characters or sounds , neither is scripture ( as they take the word ) a principle , nor consequently fathers or councils , whose certainty is resolvable into it. they 'l say , that letter is a certain way to arrive at a determinate sence , and consequently that they have determinate sence by means of it . i ask , is the letter alone such ? then , in case it alone be absolutely sufficient to such an effect , it will perform it in every one ; as , if fire be alone sufficient to burn all the world , and so overpower all the resistence of the matter , do but apply it , 't will do that effect or burn it . is there requisit some schollership in the subject scripture's letter is to work upon , or desire to see truth in their will ? then , if this be the onely requisit , it will work its certifying or determining effect upon all schollers and well-meaners ; and so no schollers and well meaners can disagree in the sence of it . the contrary to which all sober men acknowledge , & daily experience teaches us as much as we can be sure of any human action . the like discourse holds whatever requisits they desire ; for still it will follow they must say , that in whomsoever they place that requisit they cannot differ in the since of scripture , which common experience will confute . nor will it avail them to run to fundamentals , unless it be said the trinity is no fundamental , which the dissuader makes the onely one p. 12. for the socinians deny this , amongst whom 't is a strange immodesty in the protestants to say there is nonc well-meaning , learned or unapply'd to scripture . adding then to this most evident proposition that a cause proper to produce such an effect if we put the patient dispos'd and the application , alwayes produces its effect , on the truth of which all nature depends , adding this , i say , to the obvious and common experience of differers about scriptures sence , in all whom 't is impossible to judge either disposition of the patient or application is wanting , for all read it and strive with all the wit and skill they have to find the sence of it ; it will follow most evidently that the fault is in the agent or cause , that is , that scriptures letter is unsit to certify or bring us to a determinate sence of it : and therefore , since , till we know the sence of that letter 't is to us but meer words , i am forc't by my reason to judge they have no principles ( those being sence ) but that their whole way is wordish ; and , not out of disrespect to them ( for this touches not them more than it does all others who have lest off the way of conveying down determinate sence by living voice and practise , or tradition ) but i am oblig'd by conscience and my duty to my cause to declare that their whole ground of their faith is thus hollow and empty . whence i contest out of the nature of the thing , that their cause can bear no way of sence or principles , but must forcibly be upheld by wordishness ; as by quoting texts without any certain interpreter , citations of fathers not brought to grounds not held by themselves certain , fine scripture phras'd flourishes of piety , and such like , in which the dissuader is excellent ; or else ( if the objecter be very witty and have taken a great deal of pains in the way of scepticism to be too hard for himself ) by bringing all into uncertainty , which is the acutest way of wordishness , and most proper to oppose any discourse that tends to establish and settle , because most opposit to it ; and so i am to expect necessity will force them to take this way when any replies to sure-footing . i know some will expect i should have answer'd the dissuasive particularly ; but i know no reason why i should be sollicitous to stand cutting of each single branch of errour or be careful to hinder their growth , after i have once pluck't the tree that bore them up by the roots . postscript . if my ld. please to reply , ( which i fear will be too troublesome a task , because of the illnaturedness and inflexibleness of principles ) or , if he resolve to write hereaster against our church , his lp . is intreated he would please to go to work like a man ; that is , orderly , not confounding and jumbling all together . let him first define then what makes a thing obligatory to be held by catholiks , a doctrin of our church or point of faith ; then put down the very words of the council in case it be difin'd ; next , acquaint us with the nature of his objections , vouch them conclusive , and let his reader know in what their virtue or force of concluding is plae't , for this will strengthen them exceedingly ; and then let him fall to work when he will. above all i beg of him not to go about to forestall the sincere verdict of reason by corrupting first the will of weak people by pious talk ; but first speak smart and home to their understandings with solid reasons , and then at the end of the book preach as much as he pleases against the wickedness of a point when he hath once demonstrated its falshood . otherwise the sermon so expands and ratifies the proof , and his godly rhetorick so evaporates his reasons , that it reflects no light at all ; and so no mortal eye , though straining its optick nerves , is able to discern it . a letter to dr. casaubon . honoured sir , after i had printed sure-footing , i heard accidentally that you had been pleas'd to take notice of my way and some signal passages in schisms dispatcht . i was glad to hear that so ancient a friend of mine had offer'd me a fair occasion to renew our acquaintance , resolving to take an account of his exceptions , and requite them with a due satisfaction assoon as i could find a season proper . wherefore , when the last sheet of my appendix against the dissuader was under the press , finding both leasure and opportunity to second my intentions , i took your book , perus'd diverse chief passages in it , and particularly what concern'd my self , p. 87. the first glance of it put me in some wonderment at the difference i found between you in your book and the character of you in my thoughts long ago imprinted there : for in these i found you a solid sober man , a good schollar , as also ingenuous and candid ; but in your book , particularly in those passages , i saw plainly ( and was troubled to see it ) you had either none of those qualities i imagin'd in you , or to a very small degree . but , i began straight to reflect with my self that as , when i was a child , i fancy'd rooms very spacious and streets very long . which , coming to the state of a man , i found very strangely diminisht ; so my riper and more judicious thoughts saw now the measure of your virtues in their true demensions , which my younger and unexperienc't years had so strangely magnify'd and enhanc't . i doubt not but your outward appearance will make it thought by those that know you , i have said too much , let 's see how i can justifie my self . i complain then that your carriage in this one page discovers you at once an absolute stranger to science , and withal very uncivilly injurious to me all along without any imaginable need , ground or the least occasion given . you begin with a mistake of the reason why the rational way explained in rushworth's dialogues was follow'd by me in schism dispatcht , or rather why that way was devised ; and conceive 't is because we despair of maintaining the popes personal infallibility , and think all your own if you disprove this ; so that you strongly apprehend this the basis of all our faith. by which i see opinion and faith is all one with you . deceive not your self nor your readers sir ; our d r● . came and do dispute against personal infallibilities far more strongly than you are even likely ; and if you please to look into our councils you find no news of building faith on any such ground , but onely on tradition . the way i take is the old-and-ever-way of the church ; the farther explication of it is indeed new , not occasion'd by our relinquishing personal infallibility of the pope , ( you shall never show the church ever built her faith on a disputable ground ) but by this occasion . had you look't into things and consider'd the progress of the rational part of the world as well as you pore on books , you would have discern'd that the wits of this last half century have been strangely curious and inquisitive , and straining towards a satisfaction apt to bring all into doubt which they conceiv'd to hinder their way to it . had you reflected on those heroes of such attempts , the noble and learned sr. kenelm digby , des caries , gassendus , harvey , and now the royal society , those living libraries of learning in their several wayes , you would have found that , parallel to them in the matter of controversy were the ld. faukland and mr. chillingworth ; whose acute wits sinding no establishment nor satisfaction in the resolution of our faith as made by some particular divines , nor yet in the grounds of the protestant beleef , endeavour'd to shake the whole fabrick of our faith , and allow but a handsome probability to their own . whence , doubt and inquisitiveness being the parents of satisfaction and evidence , catholick controvertists began to apply themselves more closely and regardfully to look into the ground● of their faith , tradition or universal delivery ; se●tled from the beginning of the church , proceeded upon by councils and all the faithful , insisted on and stuck to by the fathers , especially those ) who were most controversial as athanasius , s. augustin , tertullian , s. hierome , &c. and at large by vincentius lirinensis ; and , to consider how proper causes lay'd in things by the course of god's providence had the virtue to produce the effect of deriving down with infallible certainty christ's doctrin to us . hence sprung our farther explication of this way which so much bewonders you . this is your mistake ; now to your injuries . i quoted rushworth's dialogues and call'd it the rich store-house of motives fortifying tradition . upon this your reason works thus . this i do not understand ; i never heard of such an authour ; and it is possible the better to cry himself up he might borrow another name . what means this i do not understand ? i 'le acquaint the reader . it means you are so wedded to talk by the book that you are utterly at a loss if an authour be quoted you have not heard of : the reason of which is because as i see by your discourses , which look like so many dreams , your genius inclines you not much to trade in books which pretend to the way of reason ; and , if schism dispatch't so amaz'd you , 't is to be fear'd that sure-footing and its corollaries may put you out of your wirts . but with what civility should you hint i so extoll'd my self under another name , it being ( as you say ) but possible . should i put upon you all things that were possible , what a monster might i make you ? but it abundantly manifests your short reach of reason that 't is highly improbable . for either i must have discover'd my self to the world to be authour of both books and then i had sham'd my self with so high self-praises ; or not have manifested it , and then where 's the credit i had got by the other book i had so extoll'd . your next injury is that i make nothing of , and disclaim the testimonies of popes and prelates , calling them the words of a few particular men , and cite for it schism dispatch't p. 98. where there is not one word of either pope or prelate , nor of disclaiming any testimony , nor of calling those the bare words of a few particular men ; now , if this be so , every word you charge against me is an injurious calumny and your whole charge a direct falsisication . my words are these . by this is shown in what we place the infallbility of the church , not in the bare words of few particular men , but in the manifest and ample attestation of such a multitude , &c. where , though you cannot or will not , yet the reader , if he understands plain english , will see i meddle not with who is or is not infallible besides the church , nor sean the validity of testimonies of popes or prelates but treat in what the infallibility of the church consists : now the word church denothing in its first signification an universality , i place her infallibility in universal attestation from age to age. notwithstanding which , my corollaries in sure-footing , if your wonderment at my new way or your own habituation to words will let you understand them , will let you see i also place infallibility in lesser councils ; & even in particular sees , but most in the popes or the roman ; not by way of an afflatus ( of which i for my part an able to give no account ) but by a course of things natural and supernatural , laid by gods sweetly-and-strongly ordering providence in second causes . but what aggravates your falsification is , that whereas i there counterpose bare words and attestation , rejecting the first and making use of the later , you make me affirm testimonies to be bare words ; to which how much i attribute every such passage of mine will tell you ; for on them the way i follow entirely builds . so that this whole charge is either quite opposit or else disparate to what i say in the place whence you cite my words . your third injury ( and 't is a strange one ) is that i sleight scriptures , fathers and councils as much , ( in this business ) and call them in scorn wordish testimonies ; for which you cite schism dispatch't p. 42. but not such a word is found there , nor i will undertake any where else in my writings . 't is likely indeed , that speaking of such things as you use to call testimonies , ( for you name every sleight citation such whether it have the nature of witnessing in it , that is , be built on sensations or no ) i may say they are wordish , in regard you have no certain means to arrive at their sence ; and till then i beseech you what are they else but meer words ? or rather meer characters and sounds ? what high deference i give to scripture see § . 18 , & 19. beginning p. 146. in sure-footing : to councils , see corol. 27. to fathers , taking them properly , you may be inform'd by the whole body of my discourse concerning tradition , of which they are a part , and the eminentest members of it in proportion to their number . your 4th . injury is that the onely thing i place infallibility in is oral tradition and the testimonies of fathers of families ; whereas i place infallibilities also in other things , though i make this the greatest . but your discourse makes me disesteem and exclude all others , both popes , prelates , fathers and councils , by establishing this ; whereas by settling this , i establish all others , nor find you any such expressions in my book ; on the contrary 't is evident by those words i include them ; unless you think popes and prelates are not fathers of families , but take lodgings or hire rooms in other mens houses by the week . truth is , being to express the obligatory descent of faith from age to age , i cast about for a common word fit to express such deliverers , and conceiv'd this of fathers of families the aptest ; because the church consisting of families , this was most general ; and every master of a family , by being such , has an obligation to see all under him taught their catechism or faith. this in common , which was enough for my purpose then . but , were i to distinguish the strength of those testimonies , i should show that a priest hath an incomparable advantage above a layman , a bishop above him , and the head of the church above a bishop . your 5th . injury is lighter , because it speaks but your own apprehensions and i am to expect no better from you . my many chimerical suppositions , and my impertinencies in which i so please my self , must needs begets wonder ( say you ) in case the man ( as probably ) be of any account and reputation in the world . now my suppositions in the way i take are chiefly these , that men in all ages had eyes and ears , the wit and ( if they were good christians ) the grace not to tell an open and damnable ly to no purpose ; and , for these , i should much wonder my self if you did not wonder at such odd grounds , and esteem them chimerical , because you have read them in no ancient book ; for you use not to look into things . by this extravagant kind of dealing , you say you cannot but suspect me to be one of the fraternity of the new-pretended lights . i believe you heartily : for , to begin with self-evident principles and thence to deduce immediate consequences is such a new light to you , as i dare undertake scarce one beam of it ever enter'd into the eye of your understanding . i conceive 't is the difference between your way & ours which breeds all this mis-intelligence . ours ayms to bring all citations to grounds by way of cause and effect ; yours to admit them confusedly , especially if writ by some old authors provided they speak not for the interest of papists , for then they are questionable . ours is to be backwards in assenting to any thing writ long ago , till our reason be satisfy'd no passion or mistake could invalidate its authority ; yours to believe them hand over head , if the book be but said to be authentick ; which is to a degree the same weakness as that of the rude country people who think all true they see in print , and that their having a ballad of it is sufficient to authenticate it . our principle is that no authority deserves any assent farther than reason gives it to deserve , and hence we lay principles to assure us of knowledge and veracity in the authour ere we yeeld over our assent to his sayings . yours is kinder-hearted than to hold them to such strict terms , and is well appay'd if some authour you have a conceit of , praise the other for a good writer , or his work for a good book . ours is to lay self-evident principles and deduce immediate consequences , and by this means to cultivate our reason , that noblest faculty in us which constitutes us men ; yours to lay up multitudes of notes gleand from several authours ; and , if you better any spiritual faculty you have , 't is your memory not your reason . hence we carry , for the main of our doctrin , and as far as 't is antecedent to written authority , our library in our heads ; and can as well study in a garden , as sitting in a library stufit with books ; whereas your way of learning ties you to turn over leaves of authours , as children do their dictionaries , for every step of your discourse : and as an ingenious man said of those poets who spun not their poems out of their own invention , but made them up of scraps of wit transcrib'd from other authours — lord ! how they 'd look if they should chance to lose their paper book ? so we may say of you ; that , if your notes you have with much pains collected , hap to miscarry , you are utterly at a loss ; so that little of your learning is spiritual and plac't in your soul , as true learning should be , but in material and perishable paper and characters . in a word , your whole performance ends here , that you are able to declare what other men say ; whereas ours aims at enabling us to manifest what our selves know . no wonder then if our wayes being so different , we cannot hit it ; but that , as you think ours chimerical , so i assure my self yours ; and consequently all you write in that way , is ( as far as you go about to conclude or cause assent by it ) exceedingly ridiculous . this , i doubt not , will confirm you in what you said before , that i am no friend to ancient books or learning . to note-book learning indeed not much ; to true learning or knowledge , very much ; and even to the other as far as it conduces to this. to books i am so much a friend , that i desire not a few should be selected of each sort by a general council of schollers , and the rest burn'd , as did an ingenious person ; but i would onely have the riff-raff burn'd ( 't is no great matter if that tedious legend of dr. dee's sprights accompany them ) and the generality preserv'd ; but so , that their contents should be gather'd in heads or common-place books for schollers to look in occasionally , not for rational creatures to spend their whole lives in poring on them and noting them with a foolish expectation to find true knowledge by stuffing their heads with such a gallimawfry , and after 40. years thus spent , never the wiser ; for , indeed , this is little better than for one to hope to frame himself a good sute of apparel by picking thrums ends out of a multitude of old and overworn garments . but to the point , i distinguish books . and , as for the scriptures , ascertaining their letter and sence ( which is done by tradition ) 't is clear they are of incomparable value ; not onely for the divine doctrin contain'd in them , but also for many particular passages , whose source or first attestation not being universal , nor their nature much practical , might possibly have been lost in their conveyance down by tradition . next , follows those of councils and fathers , and ( supposing christ a perfect law-giver ) 't is clear all they have to do with faith is to witness the churches beleef ; and the former of them to declare or explain faith or the churches sence against obstinate hereticks . as such then their books are to be valu'd , that is exceedingly . next , follow such as euclid's or archimedes his , which express science ; and those are of very great worth , in regard they acquaint us with and manifest to our hands the knowledge of the former world ; which being speculative , little of it could have come down by tradition , except when that speculation became practical , and exprest it self in matter by many useful or rather needful arts , trades or manufactures . after these succeed opinionative books , of which this last age has produc't multitudes ; and these also are very useful , if the reader go not too credulously to work , but have right principles laid already in his head ; for then the variety of mens conceits and their reasons for them will hint to a considerer diverse consequences , which otherwise the slowness and distractedness of our reason would not have light of ; nay , even the miscairiages of such reasoners avail a wise man , as aristotle out of the contrary opinions of philosophers , whom he saw failing in their grounds , gathered very happily the middle truth . these books therefore are worth preserving . human histories come next ; and these second tradition in her object , matter of fact , after she hath authenticated them and the circumstances of their writers . there are others fit for explications or rational declarations of a point by similitudes , allusions , examples & such like , as pliny's natural history , emblems , fictions , & others of an ornamental nature ; which being useful for sermons and discourses sutable to the middle size of the world , 't is plain they are preservable : with this caution that these and chiefly opinionative books be either kept from the weak and credulous vulgar , or else in the preface to them some learned authority declare in common how far they are to be credited ; lest by imposing on the reasons of the generality , they hinder the world's improvement . prayer-books and recreation-books 't is almost as evident they are to be preserv'd , as 't is that prayers and recreations are to be used . onely caution is to be had the former be examin'd well and approov'd by ecclesiastical authority , and that the later be chast and unabusive . you have here my sentiment concerning books ; against which you shall find nothing in schism dispatch't , or any of my writings . in a word , i would have every thing distinguish't , examin'd by grounds , & allow'd as far as 't is reasonable : nor wonder i much at your mistake of me in this point , for you are not the onely man that thinks all books , and even authority to be absolutely deny'd , when they are sorted , and rank't in their just degree of merit ; that is , indeed , settled and establish't ; for we metaphysicians think nothing to stand firm but by being , or being held-to-be , truly what it is . you denounce wo to colledges and libraries if these men should prevail . yet , you see now i leave you libraries enow , and permit you your onely darlings , books ; and onely desire you would love them wisely . neither will colledges forfeit their libraries to my discourse . onely , whereas you would have schollers educated there , onely pore on books , note and ( when they come to write , ) quote , i would have them take principles along with them by which to judge and consider of what they read . without which 't is to be fear'd their much reading will do them more harm then good ; and even pervert honest natural reason in them by filling their heads with a multitude of unconnected and unconnectible ends of sayings , impossible to be ever postur'd in the frame of reason , and themselves unfurnish't of means to know which rather to adhere to ; which may sit them to talk indeed of many things , like parrats ; yet , all the while , for want of principles , know nothing of what they say . if you would have colledges consist of such , i conceive i am a far better friend to colledges than your self are , and that no great cause of woe will come to them by my means . but , as our way in your conceit brings woe to colledges and libraries , so you affirm that atheism and mahometism will get by it . by which i understand what a disputant you are . i beleeve you would quote scriptures and books to confute an atheist or mahometan ; whereas i conceive , since all discourse supposes an agreement between the discoursers in some common principle , and they denie or undervalue your written proofs , you must begin to confute them by maxims of common reason , antecedent to all authority . for these , human nature obliges all men to hold to , unless they have quite irrationaliz'd themselves into perfect scepticism ; whereas they reject or sleight the other ; which to render efficacious you must go to work first with principles of plain reason . your last injury which i account the worst of all the rest , is deliver'd thus . others , of approved worth and abilities have met with this man , who , i think , have done him more credit than he deserved . this argues you are so set to abuse me , that no testimony , though never so valid , and confest to be such , can stave you of . and the judgment or veracity of my friends , who speak by experience shall be question'd , rather than you will be brought to entertain any conceit of me that 's handsome . you leap voluntarily into falsifications and ill-languag'd misconceits without any motive , but are so restif and backward to think or speak in the lest civilly of me , that witnesses of approved worth and abilities , cannot win you to favourable apprehensions nor keep you from pursuing your resolute censoriousness . had you found half that testimony for the authentickness of an old writer in some mouse-eaten rag of antiquity it had gone down currently with your genius , and bin next to gospel . i value not your judgment of me ; but highly and equally dislike your humour as void of all ingenuity , whether it had been us'd to my self or another . when you review schism dispatcht , and see your mistakes , i hope you will have a good conceit of my friends at least ; for whom in this passage i apologize . but that i may re-acquaint my self with you , i am to tell you that you also have met me formerly and knew me very well . nay , that i am exceedingly bound to you for the best favour in the world ; which is that , accidentally , you contributed to make me a catholick . but , because 't is long ago , i am forc't to remind you of it by two tokens . one is that in durham-house where you at that time lodg'd when you came to london , and in your chamber there , upon occasion of reading a book writ by a certain protestant bishop against the real presence , i observ'd , and acquainted you with my observation , that , to my judgment , the fathers spoke more favourably for the papists tenet than the protestants : hereupon , you took me by the hand and told me they were mad who read the ancient fathers and saw not they meant christ was as really in the sacrament as in heaven . the other was yet more remarkable , and this ; that ( either your grandfather or father , i know not which , but i think ) your grandfather was intimate with mr. calvin , and , when he had put out his explication of christ's presencein the sacrament , which dodg'd and shuffled between really and notreally , that is , between is and is-not , he challeng'd mr. calvin with it , and laid open to him the non-sence and indefensibleness of it , asking him why he put out so strange an opinion , which he was never able to make good ? at which mr. calvin took hold of his own finger , and said , see you this ? i would willingly cut it off on condition i had never put it out so . to which your grandfather reply'd , you should then explain it some other way ; mr. calvin answer'd , my institutions are so spread all over france that 't is now too late . thus you , letting me see by a testimony very immediate , that the late authour of this tenet which now so reigns all over england , wish't his finger cut off when he writ it . how you will reconcile this with the late new piece of the rubrick in the common-prayer-book , absolutely renouncing all real presence , in which point the church of of england formerly exprest her self abstractedly , do you consider . sir , i beseech you let this be a fair warning to you how you deal disingenuously for the future ; and pardon some of my expressions to my high provocation and exceeding great hast : i am sure the worst of them is a civility compar'd to the harsh carriage you have us'd towards your self in openly falsifying both my words and sence , and causlesly wresting to an ill construction every passage you touch't ; yet not doing me the right to go about to answer any one in the least , that so i might see by your reasons you had grounds to think as you writ . had you argu'd against me i know too well the right of a writer , to take it ill if you laid open and nam'd my conceived faults , though the names of them had been harsh words ; but not even to attempt to confute them , yet to flie into such expressions , is the very definition of railing . i was extreme sorry to lay open the fault of a friend , though my own concern made it fitting , and your demerit just , and do assure you that onely the injury to my cause , which went along in that action oblig'd me to this vindication . setting aside the duty i owe to that , i am still as ever . your true friend and humble servant , j. s. a letter from the authour of sure-footing , to his answerer . sir , i am certainly inform'd there is an answer to my book intended , and a person chosen out for that employment ; whose name i am unconcern'd to know , it being only his quality as a writer i have to do with . i receive the alarum with great chearfulness ; knowing that , if my adversary behaves himself well , it will exceedingly conduce to the clearing and settling the main point there controverted . but , because there is difference between being call'd an answer and being an answer , and that 't is extremely opposit to my genius , to be task't in laying open mens faults even as writers , ( though it has been my unhappiness formerly to meet with adversaries , whose way of winning made that carriage my only duty ) wherefore to prevent , as much as i am able , all occasion of such unsavory oppositions , and to make way to the clearing the point , that so our discourse may redound to the profit and satisfaction of our readers , i make bold to offer you these few reflexions ; which in effect contain no more but a request you would speak to the point , and in such a way as is apt to bring the matter nearer a clearing . this if you please to do , you will very much credit your self and your endeavours in the opinion of all ingenuous persons . if you refuse , and rather chuse to run into rhetorical excursions , and such discourses as are apt to breed new controversies not pertinent to the present one under hand , you will extreamly disparage both your self , your party and your cause , and give me an exceeding advantage against them all ; i shall also have the satisfaction to have manifested before-hand by means of this letter , that i have contributed as much as in me lies to make you avoid those faults , which i must then be forc't to lay open and severely press upon you , little to your credit nor your causes neither ; you being ( as i am informd and reason gives it ) signally chosen out as held most able to maintain it . 2. that there may be no more distance between us than what our cause enforces , i heartily assure you that though i highly dislike your tenets negatively opposit to what we hold faith , and the way of writing i foresee you must take ( unless you resolve to love candour better than your cause ) as being inconclusive and so apt to continue not finish debates , yet i have not the least pique against yours or any mans person . nor have i any particular aversion against the protestant party ; rather i look upon it with a better eye than on any other company whatever which has broke communion with the catholick church : it preserves still unrenounc't the form of episcopacy , the church-government instituted by christ ; and many grave solemnities and ceremonies , which make our union less difficult : many of their soberest writers acknowledge divers of the renounc't tenets to be truths : some of them also profess to hold tradition , especially for scripture's letter ; and even for those points or faith-tenets in which they and we agree ; that is , where their interest is not touch't . i wish they would as heartily hold to it in all other points which descended by it , and look into the virtue it has of ascertaining , and declare in what that virtue consists ; i am confident , a little candour of confessing truly what they finde , joyn'd with an endeavour of looking into things rather than words , would easily make way to a fair correspondence . i esteem , and even honour the protestants from my heart for their firm allegiance to his sacred majesty and his royal father ; this uniting them already with all sober catholiks under that excellent notion of good subjects , and in the same point of faith , the indispensableness of the duty of allegiance we owe our prince by divine law. lastly i declare , that for this as well as for charitable considerations , i have a very particular zeal for their reconcilement to their mother-church ; and that 't is out of this love of union i endeavour so earnestly to beat down the wordish and dissatisfactory way of writing , and go about to evidence the ground of all our faith ; knowing , that , as wounds are never connaturally and solidly cur'd , by uniting the distant sides at the surface , and leaving them disunited and unheal'd at the bottom , but the cure must begin there first ; so , the onely way to heal the wounds of the church , is to begin first to win some to acknowledge the most radical and bottom-principle of all faith , as controverted between us ; without which all agreement in particular points must needs be unsound and hollow-hearted . this is my onely aym in sure-footing . that therefore you may not obstruct so good a work , and withall perform the duty of a solid and candid writer , i offer to your self and all ingenuous readers these few reflexions : not sprung from my will ( for what authority have i to prescribe you your method ) but from true reason working upon the thing ; which makes it just duty in you , and so ought oblige you to follow it . 3. in the first place , fince the scope of my whole book is about the first principle in controversy , or the ground of all faith , as to our knowledge ; that is , about a point antecedent to all particular points ; i conceive it reasonable you should let your discourse stand firm to the matter in hand , and not permit it to slide into controversies about particulars . for so , 't is evident , we shall be apt to multiply many words little to our present purpose . on what conditions you may have right to alledge particulars as pretended instances of traditions failing , shall be seen hereafter . 4. next , i desire you would please to speak out categorically , and declare whether you hold faith absolutely certain to us , or else possible to be false for any thing we know . to explicate my self better , that so i may void some common and frivolous distinctions , my intent is to demand of you in behalf of the christian reader and his due satisfaction , whether you hold gods providence has laid in the whole creation any certain means , by way of proper causes to such an effect , to bring down faith truly to us , and whether we can arrive at certain knowledge of those means , that is , come to see or know the connexion between such causes and their effect spoken of . i make bold to press you earnestly to this declaration ; and my reason is , because nothing will more conduce to the conclusion of our present debate : for , in case such causes be laid and can be seen by us , then they are evident or demonstrative reasons for the ground of our faith's certainty : but , if no such causes be laid , or being laid , cannot be seen by us , then all the wit of man can never avoid the consequence , but that we can have onely probability for all our faith ; that is , for any thing we absolutely know , 't is all as false as an old wife's tale ; since there are no degrees in truths and falshoods . if you advance this civil piece of atheistry , you must pardon me if i be smart with you in opposition to so damnable and fundamental an errour : i love christianity and mankinde 〈◊〉 well to suffer that position which destroyes effectually the root of all their eternal happiness , and the substance of all their hope , to pass unstigmatiz'd , as it deserves . nor think to avail your self by some discoursers in our schools , it will be shown , when prest , that they are still preserv'd good christians through the virtue of tradition which they all hold to , notwithstanding their private speculations : but you not , because of your want of certain grounds , to make you rationally hold christs faith. they onely mistook a word , whereas you will be found to erre in the whole thing , or the ordinary means to true christianity . again , if such causes be fitting to be laid by god's providence , 't is impossible to avoid the doctrin propos'd in sure-footing , because 't is absolutely impossible to invent any thing that looks like such causes , but those which are deliver'd there ; nor did any other way ever attempt to show any such . whence i foresee your cause will force you to fly for refuge to the actual uncertainty , or possible falshood of all our faith for any thing any man living knows by ordinary means . a sad consequence of an erroneous tenet ! but 't is connatural , and , so to be expected , such effects should follow the renouncing the rule of faith. 5. thirdly , i conceive it very reasonable that you would please to declare whether controversy onght to have any first principle or no ; if none , then to speak candidly out , and confess that controvertists are certain of nothing they say , since their discourse has no ground or first principle to rely on . if any , whether tradition be it ; or , if it be not , what else is ; and then vouch ( as plain reason tells us you ought ) that what you assigne has truly in it the nature of a first principle , which common reason gives to be self-evidence . or , lastly , to profess ( if you judge it your best play ) that , what you substitute in stead of tradition , though it be a first principle , yet it need not be at all self-evident . any thing shall content me , so you will but please to speak out , and to the point . 6. again , since it is evidently your task to argue against tradition's certainty , 't is as evident that while you argue against it , you must bear your self as holding it uncertain ; i conceive then plain reason obliges you not to produce any thing against tradition which depends upon tradition for its certainty ; for , in doing so you would invalidate and even nullify all your own proofs : since , if tradition be held by you uncertain , and they have no certainty but by means of it , they must be confest uncertain too ; and so they would be incompetent to be produc't as proofs , and your self very dis-ingenuous to produce them : i add self-contradicting too , and unskilful ; nature and aristotle teaching us , that a discourser ought not sustain contrary to himself . hence plainest reason excludes you from alledging any kind of testimony , either from scripture , councils , fathers , or history , till you answer my corollaries 12 , 15 , 16. which pretend to demonstrate the certainty of all these dependent on tradition's ; and the onely way to show my discourses there to be weak , is to manifest my mistake by declaring into what other thing your certainty of those testimonies is finally resolvable , which is not coincident with tradition . when you produce such a principle , and prove it such , you have right to alledge the foresaid testimonies , for then you can make good their authority : till then , you can have no right in true reason to do it . not onely , because till then you are to be held a renouncer of that thing 's certainty upon which there are pretended demonstrations against you theirs is built ; and those presum'd true ones , because you let such strongest attempts pass unanswer'd ; but very particularly for this consideration that our present matter restrains you from it : for , our discourse is about the ground of that authority which ascertains to us faith ; which theresore is antecedent to the notions of faith , faithful , church , councils , fathers , nay and creditable history-books too ; since those rely on tradition ( taken at large ) for their certainty , as is evident by plain reason , coroll . 16 , 24. which devolves into this , that tradition is first authority , and so not proovable or disproovable by any other secondary authorities , but ought to be impugn'd by pure reason . but , if you think fit to grant this certainty to tradition taken at large , yet deny it to christian tradition , which hath , besides its human force most powerful divine motives also to strengthen it ; please to speak it out , and the strange unreasonableness of the position will quickly be made appear . or , if you grant christian tradition certain in bringing down those common points in which we agree , yet fallible , nay actually erring , in bringing down to us those other points which we were found holding upon tradition when you left us , and for which , as grievous errors , you pretended to leave us ; please to declare in what you hold the virtue of tradition consists , ascertaining to us both those common points , and how we come to know tradition is engag'd for them ; which done , it will quickly appear whether its ascertaining virtue has its effect upon some , and not others ; or on all . unless you do this , your very admittance of tradition's certainty in some , overthrows you without more ado : for , to acknowledge it argumentative for the certainty of some , grants it a virtue of ascertaining , which therefore you are oblig'd to grant in all , unless you give the reason of your exception : otherwise to admit it when your interest is not toucht , and reject it when it opposes you , is plainly to confess that tradition is able to certify , yet that you admit it when you list , and reject it when you list . 7. being inform'd then by evident reason , that no kind of authority but only the way of reason is a competent weapon to fight against tradition with ; i have three things to propose to your thoughts on this occasion , which i hope will sound reasonable to any intelligent man by the very mentioning . first , that you would not alledge such arguments as strike as well at the constancy of every species in nature , especially rational nature ; that is , such natural mediums as tend to destroy all natural certainty . secondly , that your objections be not forrain , or fetch 't from afar of ; for these are multipliable without end , and apt to be suggested by fancy upon every not-seeing the coherence of some other remote ( whether real or conceited ) truth , with the tenet we aim to impugn ; but that they be immediate and close , that is , taken out of the intrinsecal nature of the thing ; for so , they will be more forcible and by consequence be apt to do your cause much service ; and unless they be such , they will do it none : for , in regard my whole process is grounded on the nature of the thing , as appears by my transition , and every logician knows that remote and common considerations are liable , for any thing we know , to be connected or not-connected with the point we would apply them to , because we see no connexion but what 's immediate ; it follows that 't is a very incompetent and dissatisfactory way to impugn an adversary who endeavours all along to frame his discourfe out of the intrinsecal nature of the thing , by remote , or unimmediate , that is , indeed , unconnected mediums . the third thing i request is , that you either grant that no argument or reason is conclusive , obliging-to-assent , or satisfactory , but what is either proper ( at least necessary ) cause or effect ; or else show us out of logick that other mediums have this virtue , and how they come to have it . this way of procedure will give me a great respect for you as taking honestly the way which is apt to clear truth ; and you will have this satisfaction to your conscience that you have endeavour'd it to your power by following the best method you could imagin to give your cause its due advantage , in case it can bear that test ; that is , in case it be truth . and , if it cannot bear it , that is , if it be no truth , 't is your own best advantage by this strict procedure to have discover'd it . your judicious readers also that look seriously for satisfaction , will rest much edify'd and thankfull for your pursuing that method which is likely to save them a great deal of fruitless pains in reading multitudes of books writ in a loose way , whence no conclusion or satisfaction is likely to result . 8. my fifth request , and i hope 't is just and reasonable , is this ; that , if you conceive your discourse has made good the certainty of written authorities or quoted testimonies , without tradition , ( which i see isimpossible , ) and hence you make account you have title to produce them against tradition's certainty , ( that being the matter in hand ) and therefore you resolve to pursue the way of citing authours ; you would then be please'd to vouch your citations to have truly in them the nature of testimonies ; that is , to be built on sensible knowledge , and not on speculative , or opinion in the authour alledg'd , and that they fall under none of dr. pierce's faulty or inconclusive heads ; or else show they are conclusive though thus faulty , which is done by confuting my grounds laid in my first appendix . § . 6 , 7 , 8. or , lastly , to declare , that though thus faulty and inconclusive they ought still to be alledgd ; and to give your reason for it ; which , candidly spoken out , i am sure will be this , that you must either produce such , or none . i hope all our ingenuous readers will think me very reasonable , who am well contented with any thing which is spoke out expressly and declaratively of what method or way of satisfying you take ; and onely desire you would not quote and speak confusedly and in common , as if you meant to persuade your readers that your discourse has in it some strange force taken in the bulk , though you will vouch no one particular piece of it to be certain ; or , as if you suppos'd their reasons were to be amazd and stupify'd meerly at the venerable names of authors and the solemnity of a diverse-letter'd , or diverse-languag'd quotation . without clearing to their judgements the virtue by which such citations can pretend to have force able to subdue their understandings to assent , or ( which is all one ) satisfy them . if you refuse to do me reason in this point , and still resolve to pursue the huddling together testimonies without warranting their certainty by showing upon rational grounds they must be such , i shall declare beforehand to my readers , that i must be fore't to do right to my self ; which is , to rank all your testimonies under dr. pierce's faulty heads , and so let them go as they are . 9. particularly , i beg the justice of you not to think to over-bear me with the conceiv'd authority of other divines resolving faith in their speculative thoughts after another manner than i do : since this can onely tend to stir up invidiousness against my person ( which yet their charity secures me from ) and not any wayes to invalidate mv discourse . for , every one knows t is no news divines should differ in their way of explicating their tenet , which they both notwithstanding hold never the less firmly ; and every learned man understands that the word divine , importing a man of skill or knowledge in such a matter , no divine has any authority but from the goodness of the proofs or reasons he brings and on which he builds that skill . please then to bring , not the empty pretence of a divines authority or name to oppose me with , and i shall freely give you leave to make use of the virtue of their authorities , that is their reasons against me as much as you will. i easily yeeld to those great discoursers , whoever they be , a precedency in other speculations and knowledges , to which they have been more addicted , and for which they have been better circumstanc't ; in this one of the ground of faith , both my much practice , my particular application , my discourses with our nations best wits of all sorts , my perusing our late acute adversaries and the answers to them , with other circumstances ; and lastly , my serious and industrious studying the point , join'd with the clearing method god's providence has led me to , have left me ( as far as i know ) in no disadvantage . what would avail you against me and our church too ( for my interest as defending tradition is indissolubly linkt with hers ) is , to show that our church proceeds not on tradition , or that in her definitions she professes to resolve faith another way rather than mine , or ( which is equivalent ) to rely on somthing else more firmly and fundamentally than on tradition . but the most express and manifold profession of the council of trent to rely constantly on tradition , has so put this beyond all possible cavil on my side , that i neither fear your skill can show my grounds in the least subcontrary to hers , nor the goodness of any learned and considering catholik ( however some may conceive the infallibility of the church plac't ad abundantiam in somthing else ) will or can ever dislike it . i expect you may go about to disgrace my way as new : but i must ask , whether you mean the substance of it is new , or onely that 't is now deeper look't into and farther explicated than formerly : if you say the former , my consent of authorities ( p. 126 , 127 , &c. ) has clearly shown the contrary ; and common sense tells us no other way was or could be possibly taken ( for the generality of the church at least ) in primitive times till scripture was publisht universally and collected : if the later , please to reflect , that every farther explication or declaration , as far as 't is farther , must needs be new ; and so , instead of disgracing us , you most highly commend our reasons for drawing consequences farther than others had done before us . again , if it be onely a farther explication , it is for that very reason not-new ; since the sence of the explication is the same with the thing explicated ; as 't is onely an explication , then 't is not-new ; as farther , 't is indeed new , but withal innocent , nay commendable . but there are three things more to be said on occasion of this objecting catholik divines ; one is , that , taking tradition for the living voice of the present church as i constantly declare my self to do , not one catholick does or can deny it ; for he would eo ipso become no-catholick but an arch-heretick ; and this all acknowledge . in the thing explicated then , that is , in the notion of tradition all agree with me ( and consequently in the substance of my explication ) nor can any do otherwise , except they be equivocated in the word tradition and mistake my meaning , which i conceive none will do wilfully after they have read here my declaration of it so unmistakably laid down . the second thing is , that an alledger of those divines will onely quote their words as speculaters , not those in which they deliver themselves naturally as christians or believers ; which sayings were they collected , we should finde them unanimously sounding to my advantage , and not one of them oppositely . and , lastly , speaking of our explication as to its manner , divines contradict one another in other kinds of explications , but not one author can be alledged that expresly contradicts this which i follow . 10. my sixth request is , that you would speak to the main of my book , and not catch at some odd words , on the by as it were : otherwise , understanding readers will see this is not to answer , but to cavil . 11. and , because we are ( i hope ) both of us endeavouring to clear truth ( i am sure we ought to be so ) therefore , to acquit your self to your readers that you ingenuously aim at it , i conceive you will do your self a great deal of right , and me but reason , nay ( which is yet weightier ) do the common cause best service , if you will joyn with me to retrench our controversie as much as we can . let us then avoid all rhetorical digressions and affectations of witty and fine language ; which i have declin'd in my whole book , and chosen a plain downright manner of expression , as most sutable and connatutural to express truth . likewise all repetitions of what particulars others have said or answer'd before us , such as are the objections made by that ingenious person , the l. faukland , and the answers given them in the apology for tradition ; unless it be conceiv'd those solutions are insufficient , and reasons be offer'd why they are judg'd so . for i conceive it an endless folly to transcribe and reprint any thing others have done before us , except it be grounds which ought to be oft inculcated and stuck to ; and those particulars which we show to be not yet invalidated , but to preserve still their strength . much less do i suspect it can fall under the thought of one who aims to discourse rationally ( such my answerer ought to be ) to rake together all the filth and froth of the unwarrantable actions or opinions of some in the church , or to run on endlesly with multitudes of invective & invidious sayings on his own head without proof ; & then apply them to the church , as does the disswader . it would also very much conduce to the bringing our differences to a narrower compass if you would candidly take my book endwayes , and declare what in it is evident , and so to be allowed ; what not : what principles are well laid or consequences right drawn ; and what are otherwise : to requite which favours , i promise the same carriage in my reply to you . by this means it will be quickly discover'd whether or no you have overthrown my discourse by showing it ill coherent , and how far 't is faulty ; that , if i cannot clear it to be connected , i may confess my fault and endeavour to amend it . for , however i see my grounds evident , yet i am far from judging my self infallible in drawing my consequences ; though i see withal the method i take , will not let me err much ; or , if i do , my errour will be easily discoverable ; because i go not about to cloud my self in words , but to speak out as plain as i can from the nature of the thing . 12. in the next place i earnestly request you , as you love truth , not to shuffle of the giving me a full answer , nor to desist from your enterprise ( as i hear a certain person of great esteem for his learning and prudence has already done ) though you find some difficulty where to fasten upon the substantial part of my discourse . there are perhaps many difficult passages which my shortness forc't me to leave obscure ; these will naturally occasion mistake , and mistake will breed objections to impugn me with . please , if others fail , to make use of those at least . 't is no discredit in you to mistake what 's obscure ; rather it argues a fault in me ( did not my circumstance of writing grounds , & onely to schollers , excuse me ) that i left it so ; to make amends for which i promise you to render it clear when i see where it pinches you or others . and on this score , i owe very particular thanks to mr stillingfleet , that by speaking clearly out his thoughts , he gave me a fair occasion to open that point he impugn'd , i think , upon mistake of our tenet . 13. if you think fit somtimes to argue ad hominem , be sure what you build on be either our churches tenet or mine ; for i am bound to defend nothing else . if then you quote fathers , first , see they speak as fathers , that is as believers and witnessers ; for so 't is evident our church means them by her expressions in the council of trent ; as also did antiquity . for both of them constantly alledge and stand upon traditio patrum , not opinio patrum : next , see you bring consensus patrum , or an agreement at least of very many of them speaking as witnesses , otherwise you will not touch me nor our church ; for she never abetted them further . in case you bring councils , it would be very efficacious you would chuse such testimonies ( if you can finde them ) as i brought from the council of trent ; that is , such in which they declare themselves ( or the circumstances give it ) they proceed upon their rule of faith : for , otherwise , every one knows that bishops in a council have in them , besides the quality of faith-definers , those also of governours , and of the most eminent and solid divines in god's church . if scripture , you must make evident the certainty of your way of arguing from it , ere i or our church shall allow it argumenative . thus much for authority . if you oppose me by my own principles or discourses of my reason , i must defend my self as well as i can . one thing on this occasion , i must mind you of ; 't is this , that though you should conquer in this way of arguing ad hominem , you onely conquer me as a discourser , by showing that i contradict my self ; not my tenet : for to prove that false , you must fix your foot and build your discourse on some certain ground ; which barely my holding it ( on which your discourse ad hominem relies ) cannot make it . you must build then on some grounded truth if you will go about to overthrow a pretended one . indeed , if you can show tradition contradicts her self , you will do more than miracle , and so must conquer . but i fear not the gates of hell , much less man's wit can prevail against that impregnable rock . onely , i beseech you bring not as parallels against our tradition in hand , which is a vast and strong stream , other little petty rivulets sprung originally from the sensations of two or three : for , then , as one side was liable , in a thing not known publikly , to bely their senses ; so the conveyance down of such sleight built attestations may easily be self-contradictory . in a word , if you will argue , take first into your thoughts the nature of the thing you argue against , and then fall to work assoon as you will. now , if you should chance to say you hold the sayings of fathers and councils ( some at least , to be certain , my reason tells me from principles , that , having renounc't tradition which onely could ascertain them , rational nature in you will not let you have any hearty conceit of their convictiveness , whatever you pretend ; but that you rawly alledge them , and so let them go with a valeant quantum valere possunt . that therefore we may have some security more than your bare word ( which experience tells us is now affirmative now negative in this point , as it best sutes your interest , or , after a pretty indifferent manner , half-one-half-tother ) that your profession of holding to such authorities is not hollow-hearted but rooted in your reason , 't is just your readers should expect you would declare in what the virtue of certifying consists , and that they have this virtue . this if you do , you acquit your self to go to work solidly , and you offer us fair play in giving us some hold of your reason , whereas a common expression gives none . this procedure also will show , when apply'd , whether you are justisiable or no for admitting some authorities of that nature and rejecting others . 14. my last request is , that , if in the course of your answer you think fit to complain of me for bringing history and other proofs heretofore commonly without more ado admitted , into incertainty : please to amend the fault you finde , and settle their certainty on some better principles than i have endeavour'd . in the mean time 't is evident my whole book ayms at settling the certainty of all authority , by evidencing the certainty of first authority ; upon which the assuredness of history , fathers , councils , church , faith , nay virtue or christian life must all be built . this is my way ; if you judge it incompetent to do the effect spoken of , be pleas'd to manifest it unfit and show us a better . 15. perhaps i may have demanded more of you in some particulars than is due from the strict duty of meerly answering : in the schools , a bare denial , or distinction is enough for a respondent . but i conceive we are not on these terms : in regard we are not met face to face , where the returns of the one to the other can be quick on every occasion . this obliges us , for the readers satisfaction , to enlarge our selves and bring reason for everything we affirm or deny , lest we should be thought to do it gratis . and , your case here , is particularly disadvantageous : for , if you go about to overthrow that on which i aym to show the certainty of all authority built , and yet declare not on what your self hold them built , and , by your faithful promise to show it shortly , give them strong hopes you will perform it ; you send them away very much dissatisfy'd either with you or with all the authority in the world , though built on sensitive knowledge : of which it being impossible rational nature should permit them to doubt , they must needs dislike your attempt , and have an ill conceit of your performance . sir , i understand , to my exceeding satisfaction , that multitudes ofthe of the most eminent , solid and ingenuous wits of our nation have been diligent perusers of my book . consider , their eyes are upon you while you answer ; i am confident they will judge i have requested no more of you in this letter , but what 's reasonably due to their and my satisfaction ; and so , will look your answer should be correspondent . they are weary of endless contests about faith ; and , seeing we are not now controverting the signification of some ambiguous testimony , but penetrating deep into the very bowels of a point which is of the greatest concern in the whole world ; and pursuing ( in a method likely to decide ) the clearing of it , their expectations are very much erected and attentively observing what will be the issue of this rational combat . frustrate not their desires to see truth manifested by bringing the question back from the plain open field of evidence-in-our-method , to a logomachy or word-skirmish in a wilderness of talk , out of which the thread of grounds or principles had disent angled it . to them therefore as well as your self i address this : requesting those of them who are acquainted with my answerer , to press him to do himself , me , the world ( his cause too , if it can bear it ) the right due in reason , and here demanded . this sir , if you will perform , i shall lay aside the remembrance of the justice i have to it , and look upon it purely as a favour and most obliging civility to him who is , next to truth 's , feb. 6th 1665. your friend and well-wisher , j. s. postscript . if you complain of this fore-stalling as unusual ; as long as it is rational you can have no reason to do so : and it will appear such to him that considers it was an unusual circumstance occasion'd it . it is this : i had endeavour'd to bring controversie from an endless to a conclusive way : and both my reason and experience made me apprehend my protestant answerer would have such strong inclinations to bring it back into the way of quoting and glossing testimonies ( that is , into a wordish scanning a great part of all the libraries in the world ) that a slender touch at it in my book was not forcible and express enough to oblige him to take notice of it . having communicated therefore my thoughts with intelligent and ingenuous persons , both catholiks and protestants , and receiv'd their approbation , i resolv'd , and pursued it as you see ; and i hope the manifold usefulness of it ( as shall be seen what way soever now you take upon you of answering ) will sufficiently justify my action . finis . a letter of thanks from the author of sure-footing to his answerer mr. j.t. sergeant, john, 1622-1707. 1666 approx. 201 kb of xml-encoded text transcribed from 70 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a59229 wing s2575 estc r10529 11907300 ocm 11907300 50748 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59229) transcribed from: (early english books online ; image set 50748) images scanned from microfilm: (early english books, 1641-1700 ; 511:28) a letter of thanks from the author of sure-footing to his answerer mr. j.t. sergeant, john, 1622-1707. [3], 131, [2] p. [s.n.], paris : 1666. attributed to john sergeant. cf. halkett & laing (2nd ed.). errata: p. [1] at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tillotson, john, 1630-1694. -rule of faith. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-06 olivia bottum sampled and proofread 2004-06 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a letter of thanks from the author of sure-footing to his answerer mr. j. t. quis autem magis de his novit , hic ne seductus homo qui etiam nunc superest , & hucusque in hoc mundo versatur , aut qui ante nos testes fuerunt , habentes ante nos traditionem in ecclesiâ ; quique etiam à patribus suis traditum acceperunt , quemadmodum etiam hi à patribus suis didicerunt qui ante ipsos fuerunt , quomodo ecclesia acceptam à patribus suis veram fidem usque huc continet , itemque traditiones . epiphan : contra aerium . haer . 75. paris , 1666. sir , 1. your friend mr. stillingfleet , who , i thank him , professes a great deal of real kindness for mee , tells your self in the beginning of his appendix , that your performances in your book have been so clear and satisfactory , that hee hopes mr. s. in stead of another letter of directions to his answerer , will write you one of thanks , for the reason and kindness you have shew'd him throughout your book . i hate to be ungratefull , and have that reall kindness for him and your self too as not to suffer your hopes to be defeated . my obligations of gratitude hee concieves to spring from a twofold head ; the reason and the kindness you have shown mee . the former of which is to be examin'd by reducing the respective parts of your discourse to grounds or principles ; which i shall do when it shall please god to give me leasure and health to answer your book ; and i promise you faithfully to own as much reason in it as these will allow mee : i fear you may dislike the verdict of principles and think them discourteous because of their inflexible genius , and self-confident too , because they love naturally to express themselves with an assuredness , and are oft so bold as ( unconcern'd in the sceptical humour of others ) to talk of those bug bears to fancy , evidence and demonstration ; but be assur'd , sir , though they are not altogether so good-natur'd nor bashfull as your timorous quivering probabilities , which you phrase modest , yet they are very just and honest ; and , as they cannot flatter you , so neither will they injure you in the least . my other obligation to gratitude is the kindness you have shew'd me ; and , as mr. stillingfleet sayes very truly , throughout your book , which it were a sin to deny . for i know no greater kindness from one that opposes me than to write in such a manner as to put himself upon the greatest disadvantages imaginable to give me so many advantages against him and his cause . nor am i to expect your intention should go along with your favours ; 't is abundant kindness in an adversary that by his means i enjoy the reality of the benefit ; and this i have receiv'd from you , never to bee forgotten but with ingratitude . as oft as you omit what 's important , mistake either voluntarily or weakly , triumph causlesly , injure me undeservedly , cavill groundlesly , prevaricate from the business purposely , revile bitterly , jeer sillily ; or falsify and pervert my meaning or words palpably ; so many reall kindnesses you conferr upon your poor servant , of which in this letter of mine both to your self and the world i here make my hearty profession and acknowledgment . 2. and first i am to give you very humble thanks for totally waving to take notice of my letter to my answerer . the whole scope of it was to request you would hold to a method which was evidently conclusive ; that you would begin with some first principles , and vouch them to bee , as first principles should bee , self-evident ; that ( as all art and common sence gives it ) you would not produce any thing against tradition till you show it depends not on tradition for its certainty ; that you would either confess your testimonies unapt to certify , or declare in what their virtue of certifying consists , which must needs either show them feeble if they be such ; or , if otherwise , enforce and strengthen them : that you would uphold your arguments satisfactory , that is , able to subdue the understanding to assent , and show us how they come by that virtue ; with diverse other requests , not prescriptions as you call them , onely tending to make a short end of controversy by bringing truth quickly to a clearing by the way of principles . now , who sees not that i had oblig'd my self to the same severe laws of concluding , by proposing them to you ; and so , had you had any principles worthy to be call'd such , or the confidence in your cause to venture upon any conclusive method , you had gain'd a notable advantage against me in laying hold of that method and obliging me to stand to it , because i was the proposer of it . at least you might have pleas'd to have shown my way inconclusive , and substituted and establish't a better , in case you had thought any evident or conclusive method your advantage . but 't is a manifest signe you judg'd any rigorous way of concluding unsutable to your causes and your own interest ; and that to continue still on foot inconclusive & endlesly-talking wayes of discourse , ( as is yours , which consists in being able to say a great many pretty plausible any-things to every thing ) was more proportion'd and advantageous to your moderate , modest , courteous and probable faith ; which is ( i dare say for it ) far from that boldness and self-confidence as to talk of principles , evidence , demonstration , or even certainty , unless minc't and allay'd with the epithet sufficient ; though you will never show us how acknowledg'd possibility to be otherwise can ever convince us sufficiently to assent the thing is so , or why a capacity to bee false for any thing wee know , is not the very notion of incertainty , and so most abusively pinn'd to the notion of certainty . now , that you should so perfectly wave speaking to that letter , it being particularly directed to your self , whereas the book you pretend to answer was not ; the end aym'd at in it being by all men's confession very importantly good , that is to shorten controversies and bring our disputes to a period ; also the method of discoursing being ( as logick tells us ) one of the praecognoscenda to the discourse it self , and so either disputant has right to require it should be first treated of , though i civilly requested it of you : lastly , it being so indifferently fram'd to your or my interest , or rather totally for his who had truth or grounds on his side ; that is , for you , were your cause so qualify'd ; and , as such , equally lik't by judicious protestants as well as catholicks : this being so , that you should so totally sleight and disregard it in these circumstances , is a clear argument you think it not safe to venture your cause and credit upon principles or any evident or conclusive method of discoursing ; and a plain confession by way of fact that all your discourse against my book has neither principles to subsist by , nor evidence to conclude by . which acknowledgment of yours though tacitly and modestly exprest ( for you are a modest man in all your rationall performances , and onely very brag and brisk when some jest haunts your fancy or when you are dispos'd to flout and rail at the impudence of my assertions ) is as high a favour as your great wit could have invented ; and so i am bound to yeeld you a return of infinit thanks for it ; which i beseech you accept in part of requitall , till i come to show hereafter out of the nature of that letter that all your probable talk in this book had been marr'd in case you had yeelded to do me the reason which i there requested 3. next i am to thank you heartily that you begin your impugnation with the most disingenuous cavill that perhaps has ever been heard of intending to frame my discourse as plain and unexceptionable as i could concerning the rule of faith , i declared ( page 4. ) that i intended not rigorous definitions of either word , but onely to reflect on and make use of some attributes , predicates or properties , which in the sence of such who intelligently use those words , are apprehended to bee involved in or truly appertaining to their signification , i added that i gave that caution to avoid mistake and cavill : which might ensue upon pretence of defining , but could not upon meerly predicating , so my propositions were true : this done , i begun with the plainest sayings i could use , and thence drew on the process of my discourse by the most immediate steps i could invent . the tenour of my first discourse was thus : a rule signifies a thing which is able to regulate him who uses it , therefore it must have in it those qualities by which 't is able to do that it 's proper effect ; therefore it must bee knowable as to it 's existence to the persons it is to regulate ; as also , it must be knowable to have in it a vertue to regulate or guide them right . again , the word faith being equivocall , and sometimes taken for conscience , sometimes for a strong trust or reliance , sometimes for fidelity or honesty &c. i had a mind to restrain it to our present purpose as it is taken for an assent of the understanding upon authority ; and , so , exprest my self § . 8. that , faith is the same with beleeving ; thence i affirm'd something of divine beleef , as much as would bring me to evince this that faith in a christian sence imported knowledge of supernaturall things ; which is all i aym'd at in this branch of my discourse . so that i us'd all the art and care i could to avoid cavil . but sr , i perceive to my comfort your disingenuity ( which is one of your chief kindnesses ) is beyond all prevention . first , you can by no means think my explication of those terms sufficient p. 1. you should have said those affirmations true , or , those predicates , truely pronounc't of the subject ; for this is all i aym'd at , and not to compile explications . next , you say , this proposition a rule is to regulate or guide him that uses it , is a discription ; which i beseech you beleeve was never intended . afterwards you complain i confound rule and guide , by making regulating and guiding equivalent ; and i defend my self , that those words being vulgarly confounded may without wronging art be us'd so till wee have occasion to distinguish them , which i have no where in my whole book : nor had i blam'd mr. whitby for this but that in the very discourse where he profest to distinguish rule from guide , he notwithstanding , even there confounded their notions . were i to distinguish them , i should ( if you would not be angry ) put this difference between them , that guide hath something personall in its signification , which rule abstracts from . but you proceed with your kindnesses ; and ( pag. 2. ) call those words my definition ; though ( so unparallelld is your candor ) you quote my words a little after that i inrended here no definitions : and then shew my definition ( forsooth ) faulty , because i fell englishmen for their clearer understanding this word , that 't is a thing able to regulate &c. whereas regulate is less removed from the latin & so , less plain then rule the word defined . whereas your self know i meant not to define ; and i beseech you beleeve mee when i tell you i as little meant to write to any english-men that did not understand the word regulate as well as the word rule . yet i must define whether i will or no , though there be no other occasion why it should be so but onely that you might break a jest , which tickled your fancy , and so your fingers itcht to put it down ; 't is a definition of your own parallell to my counterfeited one , that a law-giver is one that hath the power of legislation ; and in this you have hit right ; for t is just such another definition as mine was . 4. after this you bring in my other definition ( as you call it ) that faith is the same with beleeving , and immediatly add my words disowning any sayings of mine in this first discourse to be definitions at all , as had you transcrib'd a little farther you might have let the reader see more visibly . and , so kind you are , that my very not intending to define which is alone able , one would think , to excuse all the pretended faults in my mistaken definitions must have a little touch of a cavill notwithstanding from that fertil wit of yours , which minds not desert nor misdesert , but follows it 's own genius , & indifferently pours out it self meerly to vent its exuberancy . now the reason why those words faith is the same with beleeving must needs be a definition too , is evident : you had another witty conceit came into your fancy , which was a country-fellows definition , saying that an invasion was as if hee should say an invasion ; which would not have fitted , unless you had made my words faith is the same beleeving a definition too ; and it had been a thousand pitties such a pretty jest should have been lost . but , sr. since i ment to bring my notion from a more equivocall to a less equivocall word , & thence proceeded ( as you call it ) defining a great way farther , that is indeed predicating or affirming diverse other things in that § . why you should catch at my very first words , faith is the same with beleeving , and make that alone a definition , neglecting all the following ones , is impossible for such dull heads as mine to divine ; unless it were that the country-definition had a very great ascendent and influence over your conscience and sincerity as well as your fancy . 5. this definition of mine ( to see how things will come about ) puts you in mind ( p. 3. ) of my first principles 〈…〉 is a rule , faith is faith. upon which you triumph thus . this ie the right self-evident method hee talks so much of ; and his principles agree admirably well with his definitions . if hee had proceeded in the same method , and added that a rule of faith is a rule of faith , orall tradition is orall tradition , and that to say orall tradition is the rule of faith is as much as to say orall tradition is the rule of faith , the whole business had been concluded without any more ado , and i think no body would have gone about to confute him . what a terrible thing it is to deal with your great wits ! let 's see how a little honest plain logick will dissipate this vapour . to conclude is to show evidently that two notions wee call the subject and predicate are identify'd or connected in that proposition we call the conclusion . to do this wee find a third notion , call'd a medium or argument to bee identify'd with those two , whence wee infer them to be the same : but how shall wee know that third notion to bee identify'd with those two others , that is , how shall wee know the major and minor propositions to bee true ? by finding another medium connected with them : and how far must this go on ? endlesly , or no ? if endlesly , since every following connexion is prov'd by some foregoing ones , in case wee cannot come to see some first connexion or principle , wee could conclude or deduce nothing . and how must we evidence the connexion of the terms ( or of the subject and predicate ) in these first principles ? by another antecedent connexion of those terms with a third ? no ; for these are suppos'd the first connexions . wherefore , since they cannot be evidenc't by any thing out of themselves and yet must be evident , else nothing could bee evidenc't by them , it follows they must bee evident of themselves or self-evident . and in what consists this self evidence ? meerly in this that no medium , middle term or argument can come between the notions of their subject and predicate ; which devolves finally into this , that the subject and predicate are perfectly the same notion : so that all science about any thing is finally resolv'd into the nature or essence of that thing , that is into that things being what it is , or which is all one it 's being the same with its self , which your great learning laughs at . hence , what is , is ; or every thing is what it is , as plain and course as it looks , is the last resort of all evidence in the world ; and , in particular sciences , that the subject of that science is what it is ; as that man is a man , quantity is quantity , and so , a rule is a rule , faith is faith , must principle all that can bee solidly concluded either about man , quantity , rule or faith. 6. had you reflected on any maxims of art , and not stood pursuing your affected buffonerie when it became you to discourse like a solid scholler , you would have seen how little ground you had for your taunting non-sence . to say that a rule is a rule is a first principle , had not been held a just occasion of giggling , much less had you been so indiscreet as to parallell my conclusion orall tradition is the rule of faith with my principle a rule is a rule ; or to put it upon mee that because i make my terms in my principle self-evidently identicall , therefore i ought to do so in my conclusion too ; whereas your conscience tells you and my whole book informs the reader i go about at least to prove it in so rigorous a method that as you fear to admit , and so wave speaking to my letter , so you and your fellow probable-christians judge it your best play to laugh at it . and 't is a cheap way if you had a fool to deal with who would let such weak evasions serve your turn . but let mee summ up my obligations to you at present . you have manifestly falsify'd my intention : pretending i mean't to define , whenas i expresly disown'd it , sure footing p. 4. you omit to answer whether those propositions or predications of mine bee true or false ; and , if true , whether my consequences bee right or no ; which was all your task at present : you lay the gull you have rais'd for your ground , and thereupon cavill and flout all the way without sense , reason , or the least occasion : you laugh at the nature of first principles , bewraying either your ignorance of those things on which all solid discourse can onely bee built , or your necessity of scorning such unfriendly discoverers of your weakness : & , which is the worst of all , you make this unsavoury kind of talk , the first part of your onset , and the first tast you give your reader of your sincerity and depth of reasoning . and now , sir , bee judge your self , whether the confessing your self thus amply to bee a disingenuous and weak caviller , bee not strangely obliging to your thankfull servant . really , sir , unless you will bee so good as to take the telling you candidly of your faults to bee sufficient payment , i am exceedingly afraid i shall live and dy in your debt . i could make good sport with the word measure in your definition ( for you will define to excell mee though none requires it of you ) but i dare not imitate you , nor pretend to so great a degree of witty and pleasant eloquence . onely i will beg leave to transcribe your words which introduce your definitions p. 4. rejecting then his way of definition as inept and frivolous , and no wayes tending to give a clearer notion of things , i shall endeavour to explain a little better ( if i can ) the meaning of these terms . and certainly , sir , a man may with a little astrology prognosticate your victory ; for you combat nothing but a chimera your own brain had coin'd . in the mean time 't is another small kindness to show your self so vain as to build your own triumphs on a voluntary misprision . but right or wrong you are resolv'd to conquer , and i must have patience . 7. i hop't when i came to your second section your reason which as your friend mr. stillingfleet ( who hummes your book as loud as you can do his for your heart ) tells us runs throughout your book , would have given some respite to your kindnesses , and my thanks for them ; but i discern in this and your following section that your very reason it self is compounded of kindness , and that your soberest impugnation of my discourse is made up of groundless cavills and ( which i am loath to say ) voluntary mistakes . i am sorry to see it , because i intended to throw aside the rubbish of your book in this letter , that in my answer i might better lay open the admirable fabrick of your discourse , and have nothing there to do but to speak to solid points . but in this disappointment i must behave my self as well as i can , and your goodness must help mee out by pardoning me if i omit to thank you for innumerable kindnesses which are involv'd in your rational performances , till god gives me health and leasure . 8. you are pleas'd to honour me with a very loud and heavy calumny all over your book , as reviling scripture , vilifying , disgracing it , and what not . now , sr , i use still to distinguish in scripture the sence of it from the outward letter , which distinction if you admit not , i have no more to do but to alledge experience confest by all , that many sects who have the outward letter inform it with different sences ; which evidently argues a divisibility or distinction between that letter and it's sence . admitting then this distinction , and that the sence of words is the soul of , them , i cannot allow that letter with any propriety to be called gods word , unless inform'd and enlivened with gods sence ; but onely dead characters ; for sincerely , sr , i never saw a bible creep about and move it self that i should call it , that is , the paper and characters , living . now , taking those letters in complexion with gods sence , and , as inform'd by it , i challenge your utmost spight which most of your book , especially the end of this section , shows to be very bitter against me , whether you ever read any man give a higher respect to those oracles then my self . see my words sure-footing p. 40. & 146. which you might have had the candour to acknowledge . and as for the author of rushworths dialogues whom you accuse of the same crimes i know not whether you will take my word or no , but i assure those who will , that when on occasion i was moving him to write a comment on the books of the new testament , he shook his head and reply'd ! ah , sr , do you know what you ask ? they are so full of profound heavenly sence , that 't is beyond the wit of man to declare it without injuring it ; assuring me it was to sublime a task and required such perfection of science especially divinity , that he durst not undertake it . i challenge you therefore as you hope to bee held an honest man , to show mee any one expression in all my writings , where i speak of the letter of scripture in complexion with it's sence , ( which onely is truly gods word ) ; otherwise then with highest reverence ; nay of that very letter as manag'd by any method of arriving at a certain and determinate sence of it but with respect . for otherwise the meer letter of scripture quoted by the devill and taken in his sence is the devills word , not gods , and for the same reason the same letter cited by you to signify your sence is your word , ( though you tell your auditors boldly that all is gods word you talk out of the pulpit ) unless you first make evident you adhere to a certain method of interpreting it right , which you shall never evince ; nay certainer & solider then is the living voice and practice of the church essentiall , which you so laugh at , and would perswade your readers to renounce and disbeleeve it to adhere to your grammatical quibbling & criticisms . so that all your anger at us in reality springs hence that we will , not let your word bee taken for gods , and honour'd ( forsooth ) and reverenc't with a sacred and divine veneration . hence all this heat and foam of ill language . and , good reason , for this one point of not permitting your private interpretations of scripture that is your word to be held gods , so deeply concerns your copy-hold , that , if this cheat bee once discover'd , your self , all the books you write , nay all your whole profession signifies just nothing . this short and plain discourse once understood by our readers , as i hope it will , your fierce calumny against mee as a blasphemous person devolves to this that you venerate your own talent or fancy in sencing the letter of scripture as a most sacred thing , nay place it in stead of the holy ghost who first dictated that sence to the divine writers . and can you do mee a greater kindness than to discover this , and bee so highly concern'd for it ? 9. you tell the reader p. 13. that whatever i attribute to scripture for fashion's sake , or ( say you ) to avoid calumny with the vulgar , as hee sayes very ingeniously in this explication of the 15th . corollary ; nevertheless 't is plain that according to his own hypothesis , hee cannot but look upon it as perfectly useless and pernicious . by which words you would make mee acknowledge i attribute nothing to scripture but to avoyd calumny with the vulgar : whereas in the place you cite there is no such matter ; but only that some of our controvertists ( not i ) condescended to the protestants sleight-way of quibbling out of scripture , lest they should calumniate them to desert scripture it self . but this is your usuall sincerity . 10. you quoted ( after you have discours't as if there could bee no use of scripture besides making it the rule of faith ) and that it is intolerably pernicious according to his hypothesis is plain , because every silly upstart heresy fathers it self upon it ; and then quote for these words sure-footing . p. 40. but look there and one may read , i speak of scripture only as ill-manag'd by you ; that is , putting it without any distinction of the persons in the peoples hands , and leaving it to their interpretation to make use of it for a rule of faith. now , if scripture as mis-manag'd bear the same notion with scripture it self , then you have dealt very honestly , and done mee no kindness in falsifying my intentions evident from my words in that very place , and inveighing against mee accordingly . as for your next citation , that scripture-words , not senc't , nor having any certain interpreter ( under which notion i express my self to take them ) are waxen-natur'd , that is , appliable to diverse sences , 't is so beat out by manifest experience , that 't is beyond cavill to confute it ; and the very disputes between iohn biddle and the protestants is sufficient to evince it . but your candour is pleased to confound scripture's letter taken as unsenc't , with the same letter as taken with it's true sence , that is , taken as god's word ; and that letter as taken without any certain interpreter , with the same letter as certainly interpreted , and then who so abhominable miscreants as the poor papists ; who must bee forc't to say , not what themselves in reality say , but what their disingenuous ( though even therein kind adversaries ) will needs have them say . 11. your third section tells us that you are much puzled for instances of traditions followers differing in faith ; and you are so put to it that you cannot i mean ( you will not ) distinguish between the head of our church acting as a definer of faith or proceeder upon tradition , and acting as a prudent governour . please then to take notice how this affair of censuring books is manag'd . diverse books , perhaps of twenty severall authors are order'd to bee read over by some divines , and their judgments concerning them to bee given in , which they do : the chief officers of the church perhaps have twenty other things to handle that very day ; and themselves have neither leasure to peruse the books , nor discuss the propositions ; which coming clad in a theologicall dress would in prudence require a great deal of deliberation ere any of them were expresly and particularly to bee declar'd against with it's peculiar censure . all that the nature of their circumstances permits them to do is to trust those divines , and to proceed accordingly , to warn the faithfull to beware of those books , in which they are inform'd there is such danger . so that the motive those governours proceed upon is their care of preserving the faithfull untainted , and the judgment of divines , not christian tradition . and , what motive proceed those divines upon in these censures ? upon their best skill as divines ; that is their best skill in drawing consequences ; in which neither themselves nor any else say they are infallible ; thus much for the censurers . now come wee to the person censur'd and his books . of what nature are they ? theologicall discourses . and what do such discourses rely on formally ? on tradition ? nothing less : on this hee rely'd as a beleever or christian , not as a divine , but on his own humane skill in explicating faith or it's ground , and his talent in deducing right consequences , in which also hee and every man living is fallible : you see , sir , by this time the ripe fruits of your performance in this point , and that you have brought a worthy instance of difference amongst reliers on tradition , in a passage wherein neither side rely on tradition oh , but they contradict one another in the very point of tradition : 't is your weak and unproud conjecture ; and besides you cannot ( i mean still , will not ) distinguish between the substance of tradition ( that is the infallibility of the living voice and practice of the church essentiall in conveying down uninterruptedly christ's doctrine ) and the explication of it ; show the church of rome condemns the former and you have my free confession i am at a loss for my faith. but , though you show shee condemns and censures all the later , that is all the explications whether made by that authour , my self , or any other , yet , as long as she condemns not the former , shee hath done nothing against tradition ; and so your wise instance is spoil'd , as it was no other likely , being the weakest you could have invented against tradition , and the least concerning it ; in regard there is not one learned catholick in the church that looks upon the acts of the roman inquisition in censuring books , as on infallible definitions of faith. 12. you 'l ask , where lies the fault in such cases ? i answer , no where that i know ; not in the head of the church , who acted the most prudently and carefully that could be in such an affair ; neither censuring any particular proposition , where there was no more certainty to ground that censure , than the judgment of some divines ; and yet providing by the caution his censure imported that the conceived harmfullness in those books might work no ill effects : whence 't is but an invidious presumption of your own , that perhaps the pope is censur'd for it in england . nor , were those roman divines faulty in case they judg'd secundum ultimum potentiae ; but were bound in conscience to give in to the court what they thought . again , those explications of divinity-points looking new to them , and it being the naturall genius of the followers of tradition to bee jealous of any thing that is new , and this not onely in faith but also in explications of faith , in regard these pretend a coherence and connexion with faith it self , it seems to mee to sound a laudable zeal both in them and others to bee suspicious of and less a friend at first to what 's new , 'till it bee farther lookt into and appear innocent . nor can i say 't is a fault in the person censur'd , in case hee sincerely ment to write what he judg'd was truth and so most advantageous to the church , and submits to the orders of his chief eccesiasticall superiour . you see , sir , the whole case : in which i am larger because you are kinder here than ordinary ; and , your instance falling pittifully short , you peece it out with falshoods ( p. 22. ) that wee in england censure perhaps the pope for this action ; that the person censur'd disobeyes the summons of his chief pastour ; that p. 24. the governours of the church do professedly cherish ignorance in the generality of the papists for the increasing their devotion . these are grear favours indeed : you are too liberall , sir , and will undo your self unless you restrain your hand from this profuseness of kindness . your 4th . section is all reason , & ( like the foregoing one in which you laid your grounds and fell to build ) so strong and firm that it needs more than an ordinary blast to blow it down . therefore i conceive 't is best to stay a while and gain more breath , which is something short with mee at present . 13. but your fifth even kills me with kindness , and acquaints the reader with a dangerous oversight of mine enough to overthrow my whole book . 't is this , that i make traditions certainty a first and self-evident principle , and yet go about to demonstrate it ; which you soberly admonish mee to take heed how i take it upon me ; that aristotle never demonstrated first principles , because they could not bee demonstrated ; that most prudent men are of opinion that a self-evident principle , of all things in the world , should not bee demonstrated , because it needs not ; you ask , to what end should a man write a book to proove that , which every man must assent to without proof so soon as 't is propounded to him &c. now , sr , in my mind you should onely have combated this , and have given no other answer to my whole book but to this onely : for nothing can bee so senceless nor so impertinent as to go about to proove that which that which can need no proof , nor consequently less meriting an answer . i would then , had i been in your case , have thought it my best and most honourable play , to omit all counterfeitings of my adversaries defining , all those multitudes of groundless cavills , voluntary mistaks , calumnies , laughing at his first principles , evidence , demonstration , &c. together with all my wordish exceptions at his rumbling rethorick , perching upon the nature of things , and other such expressions ; and have solely apply'd my self to this one folly evacuating his whole book and so excusing my answer ; and this you might have done with far greater hopes of conquering than in any of the rest ; because , that a first and self-evident principle cannot bee evidenc't seems so clear that it even looks like a first principle it self , of which no other part of your confutation has the least countenance or resemblance : and be assur'd , sr , since you would not use this advantage against mee as you might , you shall never have mee upon the like lock again . caught in these streights by your entangling logick i endeavour my escape on this manner . self-evidence is two-fold , speculative and practicall . speculative self-evidence it that which cannot bee made evident by any speculation or skill , but is known meerly by the common light of understanding : such is that which is found in those principles i dicourst of before , which were therefore self-evident speculatively because , their subject and predicate being the very same notion , no other middle notion could come between them , by connexion with which they might bee shown connected with one another : you remember them i suppose ; it was they that made you and your friends such sport in your book . practicall self-evidence is that which wee are not thus imbu'd with by nature through the common light of understanding , nor yet is it acquir'd by rationall discourses , ( for this is evidence by-deduction , not self-evidence ) but that which is stoln into us as it were at unawares by a common converse with things in this world , which all mankind in a manner even those who are very rude are acquainted with . examples of the former are ( if you have done laughing ) a rule is a rule , faith is faith , also a whole ( or a part and more ) is more than a part ; or , is a part and more . examples of the later , for your better satisfaction , i propose three or four . one shall bee that in a square space 't is a neerer way to go from one corner to that which is opposite , by the diameter , than to go by the two sides . another shall bee that , things look less afar off and bigger neerer-hand . a third shall bee that ( abstracting from madness ) 't is impossible mr. t. or any other such ( you see how kind i am to you ) should take for his text the fool hath said in his heart there is no god , and at the same time , and in the same circumstances things stand now in england , should preach atheism and endeavour to perswade them out of that very text , there is no god. the last shall bee the existence of q. elizabeth or k. henry the 8th . now i affirm that all these are practically-self-evident : for it was not by virtue of speculative discourses the vulgar arriv'd to the knowledge of these and such like things ( as is evident by this that they know not how to prove these , or give an account of their assent by way of evident discourse ) but by virtue of the common knowledges of things in the world they are acquainted with . now what is thus self-evident is so far from being impossible to bee evidenc't speculatively , that 't is the proper task of learned men ( by which i mean not those tedious mighty men of talk , who think it an excellent confutation of sence to cavill at words and expressions ) to look into nature , and discover or ( if you bee not offended ) demonstrate what were the proper causes which wrought thus , after a naturall manner , that effect call'd certainty in rationall souls as to all the aforesaid particulars ; which found , they will appear to bee the mediums fit to demonstrate that effect . that this is so in the two first examples , you are so well skilled in euclid , & the mathematicks ( though one prophet t. say's i have not read him ) as to know that notwithstanding this practical-self-evidence all mankind has of them , mathematicians notwithstanding go about to demonstrate them speculatively without fearing to do a needless action , out of the nature of quantity ; as i make account i could demonstrate the 4th . & the 3d. too out of the nature of man , or out of this ( if you please ) that a man is a man or a rationall creature , that is a thing that acts not , if hee have the use of reason , without a motive . to come nearer home , i concieve that 't is to all unprejudic't and unpreoccupated understandings , as are all catholikes who have not their faith from skill but by the naturall way of education . self-evident practically , that the doctrine deliver'd now as taught by christ and his apostles , by such as profess to have it by way of tradition or uninterrupted succession from them , is truly their doctrine ; or , that the certainty of traditions conveying down matters of fact is practically-self-evident ; and thence i proceed to look speculatively into the causes of such an assurance , and so demonstrate it . which when i go about , i discover that , besides what ascertain'd humane tradition in witnessing the existence of henry the 8th . or any other matter of fact , infinite advantages were found in christian tradition enabling it to bring down the first-preach't doctrine above what was found in them . but i expatiate too far . i hope by this , sir , you see at length what my whole book ayms at ; though ( good man ) you were so taken up with cavilling at little wordish exceptions you spy'd it nor before ; that is , to demonstrate by way of speculation what i conceiv'd before to bee self-evident practically ; you see also at the same time how infinitely you oblige mee by professing your ignorance of this point ; for in so doing you profess withall that you are utterly ignorant of what my whole book meant . and , are not you rarely qualify'd to bee an impugner of my book , who are so perfectly to seek in knowing what 's the main end it drives at ? is it not evident hence that your endeavours to confute mee can never go to the bottom of the difficulty , but onely talk superficially , that is wordishly and withall mistakingly to some passages in it ? surely , plain reason tells us in every ordinary affair that if one man understands not the main end the other ayms at , however hee may talk prettily and express himself in good language , yet hee can never speak home and to the purpose . and as this is plain à priori from it's proper cause , your ignorance of my main intent , so you have abundantly demonstrated the same à posteriori in your whole book ; which no where ( as i hope to show you hereafter ) begins at the bottom ; but is wholly made up of a great many aiery gay prettinesses , such as best befits one who mocks at evidence and demonstration . but 't is no matter your friend mr. stillingfleet will extoll you for it the more , and the generality of your party , who are accustom'd and educated by you to loose sermonary discourses will like it the better ; whereas , had you profest the way of evidence , you had been character'd by him as monstrously opinionated of your self , and that kind of readers , your onely admirers , would not have understood you . 14. your second part treats about the properties of the rule of faith , and whether they agree solely to orall tradition . i assign'd seven ; of which you are pleas'd to mistake quite no fewer than all . but i must not here take notice too much of your reason , but of your kindnesses contradistinguisht by your friend mr. stillingfleet to your reasons , that is , which are irrationall . you tell mee p. 57. that i might have learn'd something from the same authour from whom i borrow'd my chief properties of the rule of faith , if i had but had the patience to have consider'd his explication of them . surely , learned sir , you have great skill in judiciary astrology ; or else you deal with lilly , and booker ; or perhaps have an inchanted glass which discovers to you all i do in my study . for you know exactly all i do there ; nay which is yet more wonderfull , all i do not . you know better than my self i never use to read the fathers ; you can pronounce fearlesly that i never read euclid , and here you can tell to a hair where i borrow'd my chief properties of the rule of faith , and that it was dr. holden ' s analysis . what mephostophilus reveals these secrets to you ? but , sir , i beg your pardon ; i will not put this gift of yours upon such a score : you are a divine , and so no doubt know these things by the spirit of prophecy ; nor am i a little proud to know that so great a prophet is so near related to mee by his friendship and kindnesses . but , sir , take heed ; even holy men and prophets themselves have been deceiv'd sometimes . i need not quote scripture to you , how a certain person offer'd to bee a lying spirit in the mouth even of prophets ; and as for your present prophecy i do faithfully assure you that i never read a leaf in dr. holden's analysis in my life ; nor knew , till your book told mee it , hee treated at all of the properties of the rule of faith. the occasion of this neglect was that i was told hee went the way of rushworth's dialogues , which i made account i comprehended sufficiently , and so minded not to peruse it . you see , sir , what you gain by being persoually affrontive ; which you exceedingly affect in your book to mee and others ; and so studiously endeavour it that to find occasions for it , you stick not to say the most false and unjustifiable things rather than not humour that infirmity of your will. now your kindness in this partinular carriage consists in this , that you discover plainly a resolution to cavill though you engage your self by that means to assert things which may easily bee false , and which 't is impossible for you to prove or justify were they true ; which signifies you are neither too civill , over honest , nor endow'd with any exceeding proportion of prudence . but mr. stillingfleet likes you never the less for it , and perhaps will proclaim your praises the louder for your victory , however atchiev'd by stratagem . dolus an virtus . — 15. you are pleas'd p. 60. to cavill that the words absolutely ascertainable to us ( are as you who are master of language , and so may say any thing , deliver your self ) most contradictiously exprest . and why ? because they import , with respect to us , without respect to us : as if it were such an unheard of thing that the word absolutely should ofttimes signify perfectly , as when wee say absolutely good an absolute workman , scholar , &c. and then i beseech you inform mee what contradiction there is in saying the rule of faith is perfectly ascertainable to us . besides you should as well have plac't the contradictiō in the words absolutely ascertainable . for if it bee once sence that it is absolutely ascertainable , it cannot bee ill to adde to us ; for the word ascertainable implies a respect to some or other . on this occasion ( that i may not trouble my reader often with such nitty exceptions , with which your book abounds ) it were not amiss to reflect how industriously your friend mr. stillingfleet and you , who , as 't is most sit , eccho mutuall praises to one another , affect and pursue such empty cavills ; any misplac't word whether it happen through the compositors letting it in , in a wrong place , or printing it whennot sufficiently blotted out in the originall ; any less propriety in an expression , occasion'd by the hast i was in when i writ my appendix against him , which was sent to the press in loose quarters of sheets ; any metaphor which light unsutable to your cavilling genius , as that of perching , which makes your self verry jollyly merry ; any pretended degree of obscurity in a word , as that of regulate in stead of rule ; any expression that sounds not roundly and tersely rhetoricall , in a book in which i meant no rhetorick at all : these and divers others such wordish faults or no faults , ( 't is all one with you ) are judg'd mighty pieces of ignorance according to the genius of such aiery kind of schollarship ; and great triumphs made upon them . wheras i should rather wish to combat the inward meaning and sence of a discourse than it 's outward dress or manner of expression , provided the manner of expressing wrong not that sence . hence i except mainly against the titles of mr. stillingfleets and mr. tillotsons books : it being both highly improper and abusive of the signification of words to call that a rule which is confessedly possible to be false , that is which possibly has no power in it to rule at all ; and equally absurd to call that a rationall account of any thing which is built on no first , that is self-evident principle , without which no rationall discourse can subsist nor conclusion bee deduc't , as i showd lately § 5. unless perhaps mr. stillingfleet takes rationall as wee use the word reasonable when wee say a thing is reasonable strong , that is wee hope it will hold , but yet wee see not but it may break . this is my way of excepting ; but were mr. tillotson to work upon the word rationall 't is good luck hee is mr. stillingfleets dedicated and dedicating friend , for otherwise t is forty to one he would have about with him . and first he would have called the title of his book , his definition of it ; and then have fal'n foul with him for setting forth a book to englishmen and using the word rationall which was neerer the latin , instead of the word reasonable which was plain english , and so more intelligible to his readers . but enough of these fooleries ; 't is now high time i return to my friend and his kindnesses . your present one , sir , ( which i acknowledge common to you and your friend , and you ought to applaud one another for it ) consists in this : that by your magnifying and frequently insisting upon exceptions against my words , not upon a logical score , because they are equivocall or injure the sence wee are discussing , but upon a grammaticall , or rhetoricall , that is a superficiall account in which the point under debate is no way concern'd , is a very hearty acknowledgment to your reader that you value the aiery gingling of words more than the solid substance of sence ; which discovers you , how much soever you have read , noted and scribled , to bee very empty of true learning or science : this is a reall kindness , sir , and i humbly thank you both for it . your second section and some following ones for the main part of them speak nothing but pure reason ; i mean in your way , that is sophistically and knowingly deforming every passage you meet with . yet to do you right you speak a great truth in the beginning of your § 4. p. 65. when you say , and thus i might trace him through all the properties of the rule of faith ; for nothing is more certain than that . thus , that is , handling things as you do , one may do any thing , nay even write a book against the first principles themselves . the rule of faith being confessedly the means to arrive at the points of faith , and the sence or meaning of scripture being the points of faith , it follows unavoidably that the protestants must say ( if they will speak sence ) that the rule of faith must bee the means to bring them to the sence or meaning of scripture ; for which , according to them , the letter of scripture as significative , being sufficient , 't is consequent they can onely mean by rule of faith the letter of scripture as significative of god's sence or points faith. i beseech you , sir , what say you to this discourse ? do you answer it , or show that , if you take scripture in any other sence for rule of faith than as thus consider'd , you do not confound the rule of faith with the points of faith ? not a jot . nor is it your fashion to speak to my reasons , or consequences . thus you answer'd my first discourse , the most solid and most fundamentall part of my book ? deforming the plain sayings i built on for definitions , denying my conclusions in a following section , and saying something against them ; but not a word i can find any where against the proofs which inferr'd them , deduc't at large there for 14. § . § . together ; that is from § 2. to the end . your way of answering is generally when you are gravell'd with the reason , to bring some ridiculous parallell , then laugh heartily and mock at that , and so discountenance the other . but here to do you right , you bring two very good ones , but the comfort is you understood them not to bee such , else wee should not have had them ; which you put a little oddly and then triumph , and think your self victorious . pray sir , lend me your parallells a while to manage . the first of them is found p. 62. concerning which i thus discourse . taking the statute-book for the means to convey to us the sence of that book or the laws , i must still say you cannot mean by statute-book the sence of that book or the laws , that is that book as conjoyn'd with it's sence , for so it would signify that the same thing is a means to it self , that is , is before and after it self : you must onely mean then by statute-book , thus consider'd , the letter of that book as yet unsenc't , or contradistinguisht from the same book as conjoyn'd with its sence ; that is , the letter of that book as significative . thus i conceive it perfectly parallell to mine , and withall very rationall . but you make it amount to this p. 62. l. 13. that a book cannot convey to a man the knowledge of any matter , because if it did it would convey to him the thing to bee known . the later part of which is true though i percieve you know it not ; for these words [ knowledge of a matter ] involves in their signification [ the thing known ] as if you reflect on your own words , matter and thing , you will quickly discover . but the sophistry lies in this , that when you say , a book cannot convey , &c. you equivocate in the word book , which i contend must either be taken for the letter of it in conjunction with the sence which is the thing known , and then it cannot thus accepted , bee a means of arriving at the knowledge of the thing or the thing as known , for then it would signify as much as if one should say , the letter with the thing known is the means of arriving at the thing known ; or else , it must bee taken for the letter as significative onely , or without the sence , and so it may bee conceiv'd a way of arriving at that sence 't is judg'd apt to signify . but , sir , your contending here against a thing so evident has a great deal of reason for it ; you would have the outward letter of scripture confounded with the sense of it , that those who hear you quote the letter , may thee fool'd to imagine you have still the sense aoo ; whereas , should these bee known to bear distinction , it would bee very obvious to question whether you speak any thing of god's word , or no , how much soever you have the outward letter in your mouth and pen ; which reflexion alone if it were considerately weigh'd , would spoil all your writing and preaching too : for thus go your first principles ; the outward letter lying in a book must first bee call'd god's word , and held so plain that it cannot bee misunderstood ; and then the sence you give it must needs bee held god's sence ; which politick principles lay'd , i see not what you are inferiour to those whom the holy ghost inspir'd ; and your sayings are to have the same force , if the plot take , as the words of a prophet or evangelist . and who would not bee angry , fume and take on against a discourse which is likely to devest you of so considerable and beneficiall a prerogative ? your second parallell applies my distinction concerning scripture to orall tradition ; for you have a speciall faculty of your own in making men contradict themselves ; thus you us'd a whole cluster of our authours p. 119 , 120. and as for poor mee , if you take mee underhand i can scarce speak a word consonantly . now , sir , wee are thus far agreed , and better friends than you took us to bee that i allow your parallell to a tittle , and stick not at all to grant what you would force upon mee p. 63. that , when i say orall tradition is the rule of faith , i can onely mean by orall tradition the living voice and practice of the church as apt to signify the sence of forefathers ; and not the sence , or those points of faith which they are apt to signify . also that those words and practices taken formally as the means to know points of faith are contradistinguish't from that sence , or those points , and oppos'd to it relatively as a means is oppos'd to an end ; and therefore taken as consider'd in this abstraction and contradistinction as a means to cause their actuall sence in us , i say those words and practises are without sence ; in the same manner as a means , taken formally for such , is without the end , and excludes it from it's notion . all this i voluntarily grant , and least you should conceit your strong reason has brought mee to it , i let you know i ever took them so formerly : see sure-footing p. 41. 2d . edition ( which i still intend to quote ) , by orall or practicall tradition wee mean a delivery down from hand to hand ( by words and a constant course of frequent and visible actions conformable to those words ) of the sence and faith of forefathers . where you see i make sence or faith the thing deliver'd ; and words and actions the way of delivering : which therefore must needs exclude one another formally . yet you think you have gotten a notable advantage against mee by this parallell discourse , telling your reader p. 63. when hee hath answer'd this argument hee will have answer'd his own . a shrewd opponent ! who confutes mee by putting mee to answer an argument , thinking it would puzzle me grievously , which is my own express , and avow'd doctrine . is not this a strange mistake ? but , sir , let me reflect on my obligations . first you write a book against tradition , and yet discover plainly in this last mistake , you understand not in what i put tradition to consist , that is you impugn , i thank you , you know not what . wee are like to find a wise confutation of it when wee come to examin it's rationall part , which still misses in what 's most substantiall and fundamentall . next , you revile mee all over as abusing scripture for unsenc't , or without sence when wee speak of it as your rule of faith ; and yet you see now wee speak the same of our own as to that point ; which i am sure you think mee too highly venerate ; and your mistake springs hence that ( which is a shame for a schollar , especialy for one mr. stillingfleet so highly praises ) you understand not the nature of abstraction , and imagine and represent mee to say 't is devoid of sence , senceles without sence &c. which i no where affirm of it absolutely butas ti 's abstractedly consider'd as a means to arrive at sence , and as so taken it must not bee conceiv'd as having that sence which ti 's a way to arrive at . once more for all ( that i may clear your mistakes to you ) know that wee make account there is the same reason for our rule 's being onely significative or a way to sence , that is , as such not-yet senc't , as for yours : but wee put the difference here that wee make account living voice and constant practice of the circumstant faithfull of the church essentiall is by our perpetuall comnverse with them and other conveniencies so perfectly significative of their sence in deliver'd points or points belonging to naturall christianity , that they leave to the generality no possible ambiguity or occasion of mistake ; the persons being alive to explain themselves in any such difficulty , if their carriage and expressions could possibly leave any ; wheras the letter of scripture as left to be interpreted by private heads , is given both by reason and experience to bee diversly interpretable ; and cannot by way of living voice apply it self pertinently to explain its own meaning when it 's sence is perverted by any ; but lies at the mercy of the interpreters pretending to draw it into different faces , by alluding one place to another , criticizing , and other fallible knacks . you make a great noise all over your book as if wee would make god unable to write intelligibly ; but you beg the question all the while , which is whether god intended the scripture for a rule of faith or no ; for if not , then why is it not as intelligible as it need bee ? again , the question is whether god intended it for every private man to interpret , or rather that they should hear the church in that as well as in all things else belonging to christianity : if he did , then they ( not god ) lead themselves into errour though their spirituall pride , which makes them usurp the churches prerogative . but tuetullian long ago has given you the best answer ( de praescrip . haer. c. 39. ) nec periclitor dicere ipfas quoque scripturas sic esse ex dei voluntate compositas ut haereticis , materias subministrarent ; cum legam oportere haereses esse quae sine scripturis esse non possunt . nor am i affraid to say that the scriptures themselves are so fram'd by the will of god that they should afford matter to hereticks ; for i read that there must bee heresies , which without the scriptures could not bee . i hope now you are satisfi'd that tertullian is as great a reviler of the letter of scripture as is your friend i. s. as for the point it self it needs no more to evince it to any except verball cavillers , but this ; that sence is no where formally but in intelligent things , that is , in our case onely in mens minds ; nor can it bee otherwise in words then as in signes that is significatively . since then i deny not but the protestants are to hold scriptures letter apt to signify gods sence , as is seen sure-footing p. 13. the very passage you cavil at , i wonder what you would have , or upon what grounds you can require more . you proceed as if you meant to overwhelm mee with your favours and tell the reader p. 64. it is pleasant to observe with what cross and untoward arguments hee goes about to proove dead characters not to have the properties of a rule of faith. may not one without danger of infidelity fear , sir , that as some vessels give every thing that comes into them a tincture of the ill sent with which they are imbu'd ; so every thing that passes into your fancy grows cross and untoward by a predominancy of those qualities there ? you will give the reader a tast or two you say , but the artificiall sawce you adde to it will bee found to alter quite the naturall one of the dish it self . the first tast is that i say it cannot bee evident those books were writ by men divinely inspir'd , till all the seeming contradictions bee solv'd . upon this your fluent wit works thus . how can this bee an argument against those , who by scriptures must mean unsenc't characters . i had thought contradictions had been in the sense of words not in the letters and characters ; but i perceive hee hath a peculiar opinion that the four and twenty letters contradict one another sir. i perceive you have been us'd formerly to bee humm'd at the university for breaking iests when you should dispute , and have taken such a liking to the grande 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those applauses , you cannot for your heart yet wean your self of that merry pin of fancy . but though you bee pleasant as you say and follow your sport yet i must bee sober and regard the profit of our readers . i discourse then thus . contradictions are formally in mens minds , and significatively in words . since then in the very place you quarrell at i allow your tenet to bee necessarily this , that those characters are significative of god's sense , my discourse runs evidently thus . since god cannot tell a ly , or , ( which is all one , signify a contradiction ) if the letter of scripture cannot bee clear'd from being significative of contradictions it cannot bee held of god's enditing . see you any occasion , sir , in this plain discourse which can deserve such mirth and triumph . you might have pleased then after my words that the protestants must mean by scripture , unsenc't characters , have added what imediatly follows there p. 13 with their aptnes to signify to them assuredly gods mind , which i repeat again in the same place , and then where 's the difficulty ? it being very good reason in my mind to say that gods spirit cannot order words to bee written which signify a ly . but this passage , dear sir , showes plainly you value honesty and fair dealing much less then your jest , dismembring a sentence which ought necessarily go all together , to gain a sorry occasion for your pastime and merriment . the next tast you give of mee is enough to give any reader who loves sincerity a whole belly full of your manner of confuting . 't is found p. 65. where you make mee say that the scripture cannot bee the rule of faith , because those who are to bee rul'd and guided by the scriptures letter to faith cannot bee certain of the true sence of it . upon this you descant thus . which is to say that unsenc't letters and characters cannot bee the rule of faith , because the rule of faith must have a certain sence , that is , must not bee unsenc't letters and characters ; which in plain english amounts to thus much , unsenc't letters and characters cannot bee the rule of faith , that they cannot . here is not much rumbling of rhetorick ( as you call it p. 63. ) but here is a strange jumbling of sence . let 's see if i can set right what you have taken such pains to disorder . i discourse then thus , points of faith are determinate sences , and faith is certain ; therefore the way or means to faith , that is the rule of faith , must bee a certain way of arriving at those determinate sences : these sences ( say you protestants ) are arriv'd at by the scripture's letter signifying it to you , therefore you must bee certain by it that those determinate sences were mean't by god. not that the rule of faith was those sences , but the way to them , and they the end of it , of which that rule must bee significative ( as i all over exprest ) & so it was properly related to those sences as the thing signify'd . whence in proper speech they are to bee called its sence ; in the same manner as 't is call'd my hand-writing which my hand writ , though neither my hand is the writing , nor involves writing in any part of it's definition , but is distinguisht from it as cause from effect ; nor yet does the letter taken as the way to faith , or god's sence , imply as any part of it self the sence 't is to cause in my knowing power . if by this time you bee awake you will see how you wilfully abuse mee , and how far i am from tautologizing , which for a blind to avoid a more pertinent answer you pretend . the pith of the cavill lies in those words in your descant ; the rule of faith must have a certain sence , that is ( as you put it upon mee ) it must not bee unsenc't letters and characters , or it must bee senc't letters , &c. observe the words have and bee : the former of which means no more than when wee say a cause must have an effect ; but wee do not therefore infer that the cause taken as a cause has in it self that very effect which it produces in another ; for example , the fire which causes or heats is not heated , not the cold that cools cooled ; nor for the same reason the letters which are the cause of sence in us are not , as such , senc't , that is have not that very effect in themselves which they produce in another , viz. in the understanding : for senc't means made to bee understood , and they cannot bee made to bee understood , taken as significative or as the way to bee understood . i hope by this you see how the rule of faith being the means , way or cause of arriving at faith or sence may have a certain sence , caus'd by it , as it's effect , and yet it self not bee or include the effect it causes in another , but for that very reason exclude it , and so bee unsenc't ; but yet significative , or apt to bee senc't . after this follows the triumph . and thus i might trace him through all his properties of the rule of faith. which i heartily yield too , and i beleeve my reader that examins these passages will bee verily perswaded not onely that you may do it , but that you will do it , 't is so naturall to you , and necessary to boot . now the greatest favour you have done mee herein is that by a few unselected passages you have so acquainted our readers with your manner of writing and what may bee expected from it , that it will render it needless for mee to spend time in laying you open any farther . besides i foresee your reason ( such as it is ) begins to come into play . yet some few favours scatter'd here and there , will , i fear , not cease to sollicit my gratitude . you drop some of them upon my friends . capt. everard you say ( p. 75. ) or his friend affirm there are plain contradictions in scripture , impossible to bee reconcil'd , and therefore protestants ought to submit to the infallibility of the church ; instancing in the third series of generations , mat. 1. said there to bee fourteen ; yet , counted , amount but to thirteen . and , has hee not good reason ? since neither can scripture alone recommend it self to an unbeleever to bee of god's enditing if it bee found by him to bee significative of irreconcileable contradictions , and so needs the churches authority to ascertain it to bee such ; nor can wee have any security such contradictions might not bee found in the main points of faith themselves , did not the churches faith writ in her heart keep the letter of it safe from such enormous corruptions . yet you must have your jest , and to bring it in you constantly mistake on set purpose ; asking ( p. 76. ) if the infallibility of the church can make thirteen fourteen : notwithstanding you say p. 75. this difficulty has been sufficiently satisfy'd by commentators : i suppose therefore you judge those commentators have sufficiently satisfy'd you that thirteen are fourteen : any body can sufficiently satisfy any difficulty with you , provided the church and her infallibility have no hand in it . on this occasion i beseech you , sir , give mee leave to ask you what commentator has reconcild that most evident contradiction in your translation of the scripture . look in your psalms put in the book of common-prayer , and there ps. 105 , v. 28. wee have these words ; hee sent darkness and it was dark ; and they were not obedient unto his word but in the same psalm and verse put in the middle of the bible , these : hee sent darkness and made it dark ; and they rebelled not against his word the former place sayes they were not obedient the latter they were obedient . i suppose you conceit ( mistaking the whole thing ) your church without infallibility can reconcile those things , which ours even with infallibility is at a horrible puzzle with . mr. cressy's turn is next ; against whom you have many a fling , but one especially p. 93. because hee sayes schism is impossible in our church . which you call absurd and ludicrous ; you tell him hee cannot deny but 't is possible for men to break from our communion : but that the subtility of it lies here that therfore schism is impossible in our church , because so soon as a man is a schismatick hee is out of it . this done , you ask . and is it not as impossible in the church of england ? sir , i must tell you your whole book in a manner is compounded of putting tricks upon your adversaries ; that is putting their sayings upon such accounts they never intended , & then impugning your own fictions . 't is not on the impossibility of any going out of us , nor meerly because whenany one is out of our church , hee is not in it , wee ground the necessity of our churches unity ; but in this that her nature and constitution is so fram'd that shee can admit no division in her bowells , but keeps her self distinguisht from aliens . if any one recede from faith it must bee by not hearing the present churches living voice teaching him points which the knowledge practice and expressions of the teachers determins and make evident what they are ; whence his disbeleef , if exprest , is an evident matter of fact which is most apt to make a plain distinction between the disbeleever and the beleevers , and an evidence beyond cavill for the church governours to proceed upon . this done ( as likewise in the case of high disobedience against church-laws , or governours ) shee excommunicates , that is solemnly separates the schismaticall offender from the obedient faithfull ; hence those faithfull look upon him as a rebell or outlaw or ( as our saviour expresses ) as a heathen or , publican ; no church-officer admits him to sacraments but upon his pennance and satisfaction , nor any son of the church will communicate with him in sacred duties . pray you , sir , is this the temper of your church of england ? your rule is the letter of scripture as conceiv'd significative of gods word , and this to private understandings . again you say all necessary points of faith are plain in it , nay that nothing is fundamentally necessary but what is plain there . hence all that hold the letter to bee plainly expressive of gods sence and intend to hold to what they conceive plain there , whether socinians , anabaptists , independents or whatever other faction , all hold to your rule of faith , and so are all protestants . for , if you would ty any of these to any determinable points , you force them from the rule of faith , scripture as seeming plain to them , and would instead thereof bring them to a reliance on your judgement . and if you would punish them for not doing it , you cannot evidence their fault by way of matter of fact , that so you may proceed upon it ; for , as long as they profess their intention to hold to what seems plain to them in scripture , and that your text seems less plain to them there than their own , you ought not to proceed against them ecclesiastically without disannulling your avowed rule of faith. and your carriage executes accordingly neither using church-discipline against them for tenets , nor yet for denying or disobeying your goverment , episcopacy , though held by you divinely instituted : when did you put any distinction by any solemn ecclesiastical declaration between an anabaptist , presbyterian , socinian &c. and your selves ? when did you excommunicate them & warn the purer protestants by any publick ecclesiasticall act not to joyn with them in sacred offices , but to look upon them as aliens ? might not any of them come to receive the communion , if hee would ? or has any discipline past upon him to debar him from being admitted ? none that wee see . your party then in indeed no ecclesiasticall body , cohering by unity of tenets or government , but a medly rather consisting of men of any tenet almost , and so bears division , disunion and schism , that is , the formal cause of non-entity of a church , in it's very bowells . these two flams of yours , are , sir , the favours you have done my friends ; and i can onely tell you in a country complement , i thank you as much for them , as if you had done them to my self . seeing your reason begin to play it's part bravely in the following part of your book , i thought i had done my duty of thanking : but i percieve one main engin your reason made use of was to make mee perpetually contradict my self . and this you perform'd by singling a few words out of my book from their fellows , introducing them in other circumstances , and so almost in every citation falsifying my intentions ; and this purposely , as will bee seen by this that you practis'd designe and artifice in bringing it about . this obliges mee , in stead of making an end , to return back ; and to show how sincerly you have us'd mee in almost all your citations . i omit your false pretence that i mean't to define , contrary to my express words . you tell your reader p. 11. that if any presume to say this book , ( scripture ) depends not on tradition for it's sence , then the most scurrilous language is not bad enough ; then are those sacred writings but ink variously figur'd in a book , quoting for those words app. 4th . p. 319. but if wee look there , not a word is there found of it's depending or not depending on tradition for it's sence nor of making that the cause why i us'd those words you object , & cite for it ; but onely that whereas my lord of downs sayes his faith has for its object the scriptures , i tell him that since he means not by the word scripture any determinate sence ( which is the formall parts of words ) hee must mean the characters or ink thus figur'd in a book , as is evident ; there being nothing imaginable in them besides the matter and the form which , every schollar knows , compound the thing . this being then the plain tenour of my discourse there , and not the least word of tradition sencing scripture . whatever the truth of the thing is , 't is evident you have abus'd my words as found in the place you cite . my citation p. 12. which abstracts from what security wee can have of those parts of scripture which concern not faith , you will needs restrain to signifie no security at all either of letter or sence : which is neither found in my words nor meaning . how you have abus'd my words [ to avoid calumny with the vulgar ] cited by you p. 13. as also the former of those cited p. 14. i have already shown § . 9 , and 10. p. 17. you quote my words , 't is certain the apostles taught the same doctrine they writ , whence you infer they writ the same doctrine they taught . which your introducing discourse would make to signifie an equality of extent in writing and tradition , by saying i grant this doctrine ( which signifies there the first deliver'd doctrine ) was afterwards by the apostles committed to writing . whereas , whoever reads my 29th . cor. will see i can onely mean by the word same doctrine , a not-different doctrine . whatever the truth of the point is , this shows you have an habituall imperfection not to let the words you cite signifie as the authour evidently meant them , but you must bee scruing them to serve your own turn . you quote mee p. 36. to say , that primitive antiquity learn'd their faith by another method a long time before many of those books were universally spread amongst the vulgar . the summe of your answer is , that when the apostles who did miracles were dead , writing then became needfull : but that in those circumstances orall tradition was a sufficient way of conveying a doctrine . what i note is that you ended your citation at the words [ before those books were universally spread amongst the vulgar ] but had you added what follow'd immediately to compleat that period , [ much less the catalogue collected and acknowledged ] you had been put to confess too that tradition was a sufficient way for diverse ages after the apostles were dead , which had been little favourable to your tenet . i complain then that by citing mee by halves , as you do frequently , you slip the answering better half of my arguments ; and , here particularly , as appears by the words [ much less ] that part in which i put the most force . p. 41. you put mee to say expresly that tradition is the best way imaginable to convey down such laws to us . now if by the word such , you onely meant such as it concerns every man to bee skilfull in , and had so exprest it , you had done well , for 't is my position ; but you had brought an ill-resembling instance of magna charta , and make mee seem to allow your instance , and to affirm tradition is the best way to bring down magna charta , as appears by your words . mr. s. saith expresly it is ; but how truly i appeal to the experience , and the wisedome of our law-givers who seem to think otherwise ; making my word such , mean such as magna charta , which is far from my meaning : in regard i judge not magna charta a thing in which 't is every man's particular concern to bee skilfull in , but lawyers onely whom others trust ; few in england , but they being thoroughly acquainted with the laws found there . take your own liberty , sir , in making parallells ( 't is my advantage you should , you pick out such aukward ones ) but when you have made them , do not disingenuously put them upon mee , and quote mee to say them expresly . thus you use my words , why may not hee mistrust his own eyes , which ( p. 16 , and 17. ) were apply'd by mee to the business of mistaking or not mistaking in transcribing perfectly a whole book or correcting the press , in which , we daily experience miscarriage ; but you apply these words to your own senceless parallell of seeing the city of rome p. 83 , and then by such an application endeavour to make them seem ridiculous , as they must needs for you had discourst ridiculously , and by making them part of your discourse , and not taking them as any part of mine , had made them so too . i could instance in many others of this nature , but i am too long already . p. 61. being to state the point , you alledge my words sure-footing p. 13. that the protestants cannot by [ scriptures ] mean the sence of them , but the book , that is , such or such characters not yet senc't or interpreted . and there you stop ; my immediately following words explaining my meaning are these : that is , such and such characters in a book with their aptness to signifie to them assuredly god's mind , or ascertain them of their faith. and this explication you omit ; which had been nothing had you not made an ill use of that omission ; but your cavills afterwards , and the loud out-cries in your book in many places , of a senceless book , my ignorance of your tenet , & what not , are all grounded upon your own fly omitting those words in which i exprest your tenet to bee , that those characters were significative of your faith ; & i wonder what else you would have a rule of faith to bee but a mean's to signifie to you god's sence , or the faith christ taught those inspir'd writers . it was one of my requests in my letter that wee might agree to acknowledge what was truth in one another's books ; but you use all the arts insincerity can suggest to deprave , wrest or diminish my words , rather than i should appear to speak reason in any thing . all must bee monstrous in your adversary when your pregnant fancy and dextrous pencil come to delineate it ; which shews indeed much crafty wit , but i doubt the reader will think it argues not too much honesty . i affirm'd sure-footing p. 17. that the numerous comments writ upon the scripture and the infinite disputes about the sence of it even in most concerning points , as in that of christ's divinity beat it out so plain to us that this ( to wit to find out a certain sence of scripture by their interpretation ) is not the task of the vulgar , that 't is perfect phrenzy to deny it , which you quote p. 85. and diverse other places , leaving out still my words and sence that [ this is not the task of the vulgar ; ] ( upon which that whole § proceeds ) and impugning it accordingly : see your own words p. 86. making mee say the protestants cannot bee certain of the true sence of it , as if protestants and vulgar were the same notion : also p. 86. hee tells us ( say you ) the numerous comments upon scripture are an evidence that no man can bee certain of the true sence of it . this improves it into a very ample falsification , for the word [ no man ] excludes all catholikes too , and indeed all the world , however proceeding to interpret it ; whereas i onely engage in the place cited against the vulgar . and , after you have ended you confute all built on your own omission of those important words , you single out ( after your old fashion ) two or three of my words [ 't is perfect phrenzy to deny it ] and call it , a hot phrase ; whereas 't is very luke-warm taken in the occasion i spoke it ; namely that the vulgar could not bee certain of the right interpretation of scripture , since even learned commentators so strangely differ'd about it . how you will clear your self of this kind insincerity without casting a mist before men's eyes , that they cannot read right , i cannot in your behalf imagin . p. 104 , you quote mee twice as endeavouring to prove that men may safely rely on a generall and uncontroll'd tradition . which , though you pretend not my words , yet i count it an injury to impose upon mee such a sence . uncontroll'd joyn'd to tradition is such another epithet as sufficient joyn'd by you to certainty . i , who contend for the absolute certainty of faith , would say uncontrollable , not uncontroll'd ; for a thing may be uncontroll'd meerly because it had the good fortune that none had occasion to look into it , and so controll it : whereas nothing can bee uncontrollable but by virtue of it's grounds 't is built on , preserving it from a possibility of ever being controll'd . your intent in producing those two citations from mee is as you declare it p. 105. is to show the unhappiness of my demonstrations , that in order to demonstrate the uncertainty of books and writings must suppose all those principles to bee uncertain which ( i ) take to bee self-evident and unquestionable when i am to demonstrate the infallibility of orall tradition . a hard case ! yet it will bee harder to come of , for you never are more powerfull than when you use your wit to make authours fall out with one another , and unnaturall mee with my self . but to the point : in the first citation i say , that the common course of humane conversation makes it a madness not to beleeve great multitudes of knowers , — &c. but i add sure-footing p. 49. what you omit , that in the way of tradition all deliverers or immediate forefathers are knowers . — all the knowledge requisit being of what they were taught and practic 't accordingly all their lives . i beseech you , sir , are those great multitudes of immediate forefathers knowers when they deliver down a book for a right one ; that is , do they all know the translation is right made , the copy right printed or written , and all the perquisits which are needfull that they may bee truly said to know this book is rightly qualify'd . you see then how far i am from contradicting my self , unless you show that i hold all recommenders or accepters of a book to bee knowers , as they are of the practicall doctrine they were bred and brought up to , which i neither do , nor can with any sence profess . the reader also will see that the stratagem by virtue of which you made mee contradict my self , was your omitting those words of mine which made the contrary clear . the next place you cite p. 104. from mee to the same purpose , is this , that none but madmen can suspect deceit where such multitudes agree unanimously in a matter of fact. now the words such multitudes , mean all their immediate fore-fathers qualifi'd as knowers , as i exprest myself a little before , which will veryill sute your purpose , in regard the matters of fact employ'd about the delivering a right book , as in translating , transcribing , pointing right &c. of which their sences onely can make them knowers , are so inumerable , and minute , & yet such that very great miscarriages may ensue upon a very little over-sight , that to think all forefathers , can know no fault in any of these interven'd , is such an extravagant conceit , that onely a most obstinate passion could make a rationall soul entertain it . the point is at present that you affect to represent mee to the half part , and by that art you take mee up perpetually before i bee down ; for it is not an agreement in any matter of fact , but in such a one as may bee known by all , in which i place the force of being able to oblige others to assent to their proposalls . you treat mee far worse p. 105. making mee say that the providence of god is no security against those contingencies the scripture is liable to , because wee cannot bee certain of the divine providence or assistance to his church but by the letter of scripture ; which is to put upon mee a ridiculous argument , making mee infer there is no such assistance , from this , that wee cannot bee certain of it but such a way . whereas common sence tells every one that our certainty being an effect of the thing 's existence , must depend indeed on their existence , in regard we cannot bee certain of what is not ; but the things can exist whether wee bee certain of them or no ; i affirm then and charge upon you that i have no where either such words or sence in my whole book as you with a strange precipitancy ( to say no worse ) affirm p. 104. that i tell you sure-footing p. 18. where my discourse onely pretends to show that , who will argue orderly must first bee certain of that on which hee builds his conclusion ere hee asserts the conclusion it self ; this was the tenour of my discourse there which i conceive to bee evident beyond cavill . if i err'd any where 't was in supposing you onely took from scripture that god assisted his church in preserving a right copy of scripture and therefore argu'd preposterously if you inferr'd . god has a providence over his church in preserving right scripture , therefore 't is preserv'd right . but this i spoke onely with an if , and besides had good grounds for it : for i conceiv'd there being but two wayes to know this , by revelation which you profess to have onely by way of scripture ; and by naturall reason , whence you could not have it : for however meer nature might teach it's exact followers there was a god , and that hee had providence over his creatures , ( as it taught socrates , seneca and such like ) yet i remember not that wee have any ground to say meer nature inform'd any , god had a church , much less that there was no way to provide for her continuance in faith , or deriving his doctrine down in her , but by way of books . hence i concluded and conclude still it must bee either by scripture or no way you can know god has such a kind of providence over his church . you are pleased to tell your reader p. 119. that this principle [ that in matters of religion a man cannot bee reasonably satisfy'd with any thing less than that infallible assurance which is wrought by demonstration ] , is the main pillar of mr. s' s. book ; whereas i assure you , sir , the last part of the kind slur you put upon mee , [ which is wrought by demonstration ] was never either my words nor sence ; neither pillar nor the least part of sure-footing : wherefore , as you put those words in a different letter for mine , so you had done well to have put down the place too where those words were found ; which you wisely omitted . if i had affirm'd that that assurance which grounds faith must bee wrought by demonstration , how should i pretend the vulgar can bee sav'd who are manifestly incapable of demonstration , as i also frequently acknowledge . understand then my tenet at length , which you ought to have done e're you begun to write against it ; but that to use your own words you thought it an absurd and ridiculous study to bend your brains to read my book as you would do euclid p. 292. which yet is no more but to consider attentively my principles and my consequences . my tenet is that all the faithfull have , and those who seek after faith may have , and those who seek after faith may have assurance of their faith wrought in them by practicall self-evidence , in the same naturall manner , but with far better reason , than they beleeve there was a henry the 8th . and , that 't is onely schollars that go about to demonstrate what the faithfull know , but , for want of study or reflexion on their own thoughts and on the causes and manners with which they were so assur'd , are ignorant how to make it out . i beseech you , sir , repress this overflowing of kindness in giving mee so many advantages against you , and take a little pains to understand what i say , nor ( to borrow your elegant expression p. 292. ) suffer your self to bee so demurely discharged of a study so necessary and so honorable . i had affirm'd in my letter to my answerer p. 5th . that it was a civill piece of atheistry to say faith is possible to bee false for any thing wee know , or that wee have onely probability for our faith ; and you kindly tell us p. 135. that what m. s. calls a civill piece of atheistry is advanc't in most express terms by his best friends . sir , i account rushworths dialogues my best friend , and i perceive you abuse the preface of it notoriously , which was wholly design'd to evince the contrary positions ; citing the author of it p. 132. to say that such a certainty as makes the cause alwayes work the same effect though it take not away the absolute possibility of working otherwise , ought absolutely to bee reckon'd in the degree of true certainty , whereas hee only tells us there p. 7. that by morall certainty [ some understood ] such a certainty as made your cause alwayes work the same effect ; whom a little after hee reprehends for undervaluing this for morall certainty , which is true ( or physicall ) certainty ; putting an instance of the certainty hee has that hee shall not repeat in order the same words hee spoke this last year ; and yet ( sayes hee ) these men will say , i am onely morally certain of it . your injury then lyes here , that by leaving out the words at the beginning of the citation by morall certainty [ some understood ] such a certainty &c. you make him say what hee evidently makes others say , and condemns them for so saying ; for hee is far from abetting their tenet tha a reall possibility to bee otherwise makes a true certainty ; but asserts that to bee truly certain which they mistook for possible to bee otherwise or morally certain ; which is the plain tenour of his discourse , as it is the whole scope of that preface to force the direct contrary position to what you would so disingenuously impose upon him . the two next citations are onely mistaken ; for , 't is one thing to say what men would doe , did they love heaven as they ought , or had they no interest in their souls , another to ask what means is most efficacious to beget a hearty love of heaven in their souls ; the prudentialness of their obligation , in case of a higher probability onely , joyn'd with their undervalue of heaven was enough to make them miscarry ; but 't is a question whether 't was enough to elevate them sufficiently amidst the temptations of our three spirituall enemies , to heavenly love so as to save them ; or if they bee very speculative , against the temptations of fancy and the seeming impossibility of the mysteries . also 't is another thing to ask what men should do if there were no infallibility , or ( which is all one to them ) if they hold none ; and , whether infallibility or an absolute impossibility faith should bee otherwise , bee not incomparably the best for mankind , and so , laid by god who ever does the best for his creatures . as i would not therefore have the protestants renounce all practice of religion because they have not an infallible means of knowing their faith to bee true ; so neither do i doubt , but had they such assurance , their faith would work through charity with far more liveleness and steadiness than either it now does or can do . you abuse what you cite from mee p. 140. by impugning half the sentence onely ; the other half would have discoverd i spoke not of mans nature according to his morall part , but according as 't is cognoscitive and this chiefly in naturall knowledges imprinted directly by his senses on his soul. represent things truely , and then dispute as much as you will , otherwise you but injure your self and abuse your reader , while you go about with a preposterus courtesy to oblige mee . p. 145. according to your usuall sincerity you quote rushworth's nephew to say that a few good words are to bee cast in concerning scripture for the satisfaction of indifferent men who have been brought up in this verball and apparent respect of the scripture ; to which you add , who it seems are not yet arriv'd to that degree of catholick piety and fortitude as to endeavour patiently the word of god should bee reviled and slighted . wheras in the place you cite hee onely expresses it would bee a satisfaction to indifferent men , to see the positions one would induce them to embrace , maintainable by scripture . which is so different from the invidious meaning your malice puts upon it , and so innocent and unoffensive in it self , that one who were not well acquainted with you and knew not your temper and over good nature to bee such that you car'd not to undo your self to do your friend a kindnes , would wonder with what conscience you could so wrest and pervert it . p. 146. you mention my explaining the notion of tradition , which you carp at as tedious ; and yet ( as wee have seen by frequent experience ) all was too little to make you understand it , though i endeavourd there according to my utmost to render it unmistakable . but you mistake it here again , objecting that i instance in set forms , the creed and ten commandments , whereas the apol. for tradition sayes that cannot bee a tradition which is deliver'd in set words . it had been better you had put down that authors own words apol. p. 81. which are , a tradition ( as wee have explicated it ) being a sence deliver'd &c. for why was it not possible hee and i should explicate it diversly ? but to the point . i speak of tradition or delivery , you and the apology of a tradition or the thing deliver'd , which you confound . now a tradition or point deliver'd being sence , and sence abstracting from my particular manner of expressing it , hee had good reason to say there , that a tradition is a sence settled in the auditor's hearts by hundreds of different expressions explicating the same meaning ; nor do you any where find mee say but that , though the creed and ten commandments bee the shortest expressions of the main points of speculative and practicall christianity , and so most sutable to the young memories i speak of , yet i no where say that forefathers exprest the sences contain'd in them no other way ; or , that they did not deliver them in hundreds of different expressions , according as the manifold variety of occasions and circumstances , accidentally lighting , prompted the fancies of the teachers after a naturall kind of manner to declare themselves . you see , sir , how unfortunate you are still when you would make us contradict our selves or one another ; and the civillest excuse for your perpetuall failings herein is to alledge that you are utterlyignorant of what you would impugn ; and i wish that were the worst . you put upon mee p. 152. that unless a person to bee converted can demonstrate one pretended rule certain and infallible , the other not , hee hath not found out the rule of faith. i wish you had told us where i say this , for i must disavow it as directly opposit to my doctrine which is that our rule of faith's certainty is practically-self-evident , and known by virtue of an obvious familiar conversation with the nature of things , and , therefore , that persons to bee converted may come to faith without demonstration at all . i may perhaps say that in an assent thus grounded there is found at the bottom what is demonstrable by a learned man , or apt to yeeld matter for a demonstration ; but that those who come to faith must demonstrate or frame demonstrations ( which 't is manifest onely schollers , and good ones too , can do ) is fa from my tenet , however 't is your kindness to put it upon mee , right or wrong . you shall take your choice whether the reader shall think you understand not the tenet you are confuting , or that understanding it you wilfully injure it . you proceed p. 153. that according to mr. s. reason can never demonstrate that the one is a certain and infallible rule , the other not . that never is a hard word ; and it will seem wonderfull to some readers i should say reason can never demonstrate this , and yet in that very book contend to demonstrate it by reason my self ; nay make that the main scope of my book . but , sir , those readers , know not yet the power of your wit and sincerity , which can make mee say any thing , nay say and unsay as it pleases . yet you quote my express words for it , sure-footing p. 53. where you say i [ tell you , tradition hath for it's basis man's nature , not according to his intellectualls , because they do but darkly grope in the pursuit of science , &c. ] i deny them , sir , to bee my words or sence ; you have alter'd the whole face and frame of them by putting in the word because , which makes mee discourse as if man's intellectualls could never arrive at evidence nor consequently certainty ; and you keep the reader from knowing the true sence of my words , by curtailing the sentence with an [ &c. ] my words are , not according to his intellectualls , darkly groping in the pursuit of science , by reflected thoughts or speculations , amidst the misty vapours exhal'd by his passion predominant over his rationall will ] which discovers i speak of our intellectualls plac't in such circumstances , or employ'd about such a matter , as our passion or affection is apt to blind and mislead us in it , which wee experience too too often . but do i therefore affirm our understanding can never arrive at science at all , or that our passion exhales vapours to hinder us from seeing the truth of the first proposition in euclid ; or was it ever heard that any man was transported so by his passion as to deny there was a henry the 8th ? or can any one out of passion bee ignorant of or forget what is inculcated into his sences almost every day , which naturall knowledge , i there make the basis of tradition ? pray , sir , reflect on my words once more and on the tenour of my discourse , and you shall see it onely says , that tradition has for it's basis man's nature , not according to his morall part , which is of it self pervertible , nor yet his intellectualls as subject to his moralls , but on naturall knowledges imprinted by direct sensations , not subject at all to his will , but necessary and inevitable : and when you have done this , you will easily see how you injure mee , though i expect not from you any acknowledgment of it . you commit those faults too often to concern your self in such a trifle as any handsome satisfaction . your next citation p. 153. layes on load . 't is taken out of my 2d . appendix p. 183. my whole discourse there is to show how reason behaves her self in finding out the authority shee is to rely on that this is god's sence or faith , and how in the points of faith themselves . concerning the former i discourse there § . 3. and have these expressions , that no authority deserves assent farther than true reason gives it to deserve ; that the church's authority is found by my reason to bee certain ; that 't is perfectly rationall to beleeve the church assuring mee the divine authority is engag'd for such and such points ; that gods and the church's authority as objects imprinting a conceit of themselves in my mind as they are in themselves , oblig'd my reason to conclude and my iudgment to hold them such as they were ; nor have i the least expression of diffidence of naturall reason's certifying mee perfectly of the ground of my faith , which can no wayes bee done by acts of reflected reason , ( which i there speak of ) but by demonstrating it . after this § . 4. i come to discourse how differently reason bears her self in order to the points of faith or the mysteries themselves . hereupon i have these words . p. 183. reason acts now much differently than formerly . before i came at faith shee acted about her own objects , motives or maxims by which shee scan'd the autho rities wee spoke of ; but in acts of faith shee hath nothing to do with the objects of those acts , or points of faith. then follow immediately the words you cite , shee is like a dim-sighted man ; who us'd his reason to find a trusty friend to lead him in the twy-light , and then rely'd on his guidance rationally without using his own reason at all about the way it self . which most plainly signifies , that , as a dim-sighted man cannot use his reason about the way , for that requir'd , it should well affect his senses , and imprint it's right notion there , ( which it did not , ) but yet could use his reason about chusing a trusty friend to guide him , for this depended not on his dim-sight , but the converse and negotiation with his neighbours and relations which hee had been inur'd to , and so was capable to wield and manage such a discourse : so our reason , dim-sighted in the mysteries of faith in which neither senses nor maxims of human science had given her light enough , could not employ her talent of discoursing evidently and scientifically to conclude the points of faith themselves ; but yet was by motives and maxims within her own sphere , enabled to scan the nature of authorities , and find out on which as on a trusty friend shee might safely rely . this , sir , is evidently my discourse , from whence you will needs force mee to say reason is dim-sighted about the authority wee come to faith by or the rule of faith. now my whole discourse in that very place aiming at the direct contrary , and you leaving out the immediately foregoing words which clearly discover'd it , i hope you will not take it ill , sir , if i tell you i fear any sincere examiner of it will judge , that though you hold plain-dealing a jewell , yet you would not bee willing to go to too much cost for it . especially when he reflects that you build better half your confutation in your book on such kind of willing mistakes , and hope to blind it and make it take by sophister-like quibbles , flouts and jeers with which you use to sound your own triumph . i expected , sweet sir , some first principles of your discourse , and i see now you intend those artifices for such ; none else have i met with , nor do you build on any thing so much as these ; but , one of these laid for a ground , you run on with such a carreer as if you would overthrow all the sence and reason that ever comes in your way . you tell mee p. 158. by a parallell discourse to mine against my lord of downs that my demonstrations are none unless i vouch some particularity in my method above what 's in others , which p. 160. you say you remember not i have done any where . it seems you read my transition not with any sober intent to understand it and speak solidly to it , but onely to carp at it , and break jests upon it . have you so soon forgot the pleasant mood it put you into p. 3 , and 4. i contest then that the method i there declare my self to pursue is particular above what i ever observ'd in any of your controvertists ; not that they want better parts to lay it , but because they want a good cause to bear it , and give them leave to follow it . i declare also that i hold that method sufficient to demonstrate by , though i pretend it not the exactest than can bee made . as for those great men whom you alledge to differ in demonstrations , ( charles thynn i leave to bear you company , you are both such merry blades ) i doubt not but , were the business well examin'd , their differences spring from not attending heedfully to the method of concluding ; and that no miscarriage could ensue in any discourse , were the way of discoursing perfectly laid , agreed to , and exactly follow'd ; nay that those few differences amongst geometricians arise from the same defect ; as , were it seasonable , i could show particularly ( with the help of a friend , you must think ) in that famous one about angulus contingentiae . but to our present purpose ; meethinks , sir , you may remember , a thing call'd a letter to my answerer , where i endeavour'd at least at some means to settle some particularity in our method above what has been practic 't in other controversies formerly , begging you would agree to it that so wee might both follow it ; but you would have none you thank't mee : since then you would not accept it when offer'd , you should not ask for it again when your book is writ and the circumstances of using it past . but perhaps there lies the policy of it ! you end with a glance or two at my self-confidence ? but are you propheticall in this too , sir , that 't is some proud and vain humour in mee , and not rather my assuredness of the truth of my cause , and of the conclusiveness of my method , which makes mee deliver my self undauntedly ? see my letter to my answerer where i have these words p. 18. by this means it will bee quickly discover'd whether or no you have overthrown my discourse by showing it ill-coherent , and how far 't is faulty : that , if i cannot clear it to bee connected , i may confess my fault and endeavour to amend it . for , however i see my grounds evident , yet i am far from judging my self infallible in drawing my consequences : though i see withall the method i take , will not let me err much ; or , if i do , my errour will bee easily discoverable ; because i go not about to cloud my self in words , but to speak out , as plain as i can , from the nature of the thing . had you a desire to practice the due candour towards mee i should have done to you , you would not have sought occasions to put in upon a personall priding my self in my performances , which i so frequently disown and place all my advantage in my cause and my method . but you are angry i deliver my self so boldly in what i take to bee truth ; i beseech you , sir , is it not naturall for any one who judges hee speaks what 's evident , to express himself fear lesly when hee disputes against an adversary of the truth whose cause hee has espoused ; as , 't is on the contrary for one who judges hee has onely probability for what hee sayes , to speak dis-confidently , and condescendingly , and when hee indeed sneaks not daring to speak out , then to praise himself and his party for modest and moderate men ? you know by experience , sir , ' t is . has there in our late age come out a book more brisk than this of yours , not in asserting , but in scorn , and proud petulancy , and ( which is to bee pittied ) proud of an aiery jest or some gay conceit ? shall i bee bold to tell you , sir , what is self confidence ? to undertake to write a discourse about the ground of faith , without so much as one principle that deserves to bee call'd such to bless himself with ; to lay for grounds all along falsifications of his adversaries meaning and words , and then quibbling , taunting and vapouring as if all the world were his own . lastly , to tell his auditours soberly and sadly out the pulpit all is god's word hee preaches , and press they should beleeve him ; and yet when hee writes against us , confess all hee preaches concerning salvation and the way to it , may possibly bee false ; that is , for any thing hee absolutely knows , hee has not told them one true word all the while . this , sir , i must needs confess , is such a heroick strain of self-confidence that , however it bee familiar and naturall to others , yet i dispair for my part ever to attain it . to bear ones self as holding a thing a demonstration which he judges hee has evidence that 't is such , is a puling and trifling kind of self-conceit ; but to carry it out with the greatest formality in the world as if it were most certain , and yet hold at the same time and profess 't is possible to bee false , that is , may for any thing any man knows , bee shown false to morrow , is a noble and gallant self confidence , and such a one as fears not the face of any man living . p. 161. you come to examin my demonstrations à priori , and in order to it , my four grounds , which you affirm you will set down in my own words . which intimates you did not do so formerly , though it bee your duty to do it alwayes ; however 't is a kindness which i am bound to thank you for , and as far as i discern you have not faltred in it , of which i here make my hearty acknowledgment . but , sir , may i not fear this particular resolution of yours here to bee sincere springs hence , because in this sect. 2. where you put down my words , you do not yet go about to apply them to your discourse , and attempt to confute ; which in your next section p. 163. you endeavour ? i foresee you will bee shrew'dly tempted there , for want of other answer , to break your resolution ; till wee come there then i leave you with my hearty wishes of strength & constancy against that habituall infirmity which so often overcoms all your resolutions of that nature . and wee are now come to your third sect p. 163. ( the place of the triall of your perseverance ) where you begin your confute ; and contend first that my demonstration would conclude too much viz. as you tell us p. 164 that if it were true , it would bee impossible any christian should turne apostate or heretick , or that any christian should live wickedly . i marry , this were a rare demonstration indeed ! but , how comes my demonstration to bee thus guilty of a plot to make all the world saints , or rather of drawing after it a conclusion so extravagant . by virtue of a direct falsification both of my words and sence , by cogging in a word little in show but very large in sence , namely the monosyllable [ all ] making my principle run thus that the greatest hopes and fear are apply'd to the minds of all christians ; which you put down here in the italick letter , the same you quoted my words in . i beseech you , sir , review my own words put down lately by your self p. 161. 162. at what time you made that good resolution , and see if any such word bee there ; but , what 's most materiall is this ; let the reader survey your following discourse which aims to confute mee , and hee will see'tis wholly and solely built on this word all , so that your own falsification is still the first principle , which gives the strength and life to your confutation . what use you make of it may bee seen p. 164 l. 8. that any christian &c. ib. l. 12. that any christian should live wickedly l. 18. that any christian should turn apostate l. 26. but all christians have those arguments of hopes and fears strongly apply'd . l. ult . 't is necessary all christians . again p. 165. l. 3. ( which i desire the reader to note that hee may see how bold you are in your imposing things upon mee ) if these causes bee put in all the faithfull actually causing as ( say you ) mr. s. saith expresly in his grounds ; whereas i assure the reader mr. s. sayes expresly no such thing . but to proceed p. 165. l. 8. & 9. t is impossible there should bee any defection , &c. l. 14. t is impossible any single christian. p. 167. it concludes there can bee no hereticks or apostates &c. this , dear sir , you use mee : first you put upon mee other words and meaning , and then overthrow most powerfully not what i said or meant , but what you had counterfeited mee to do ; which victorious way of confuting runs thorough the better half your book . you affirm p. 165. that i liberally acknowledge in other places this ( to wit , that 't is impossible any single christian should either totally apostatize or fall into heresie ) is a genuine consequence from my principles . surely , sir , your great plot is to have mee thought a direct mad man or frantick ; for never did any man moderately in his wits advance a position and pretend to demonstrate it , which is contrary to the eye sight and frequent experience of the whole world ; nay write a whole chapter as i did sure-footing p. 65. how heresies come in , and yet maintain in the same book no man can turn heretick that is that no heresy could ever come in . well , but what are those other places which must prove mee a liberal acknowledger of such an unheard of paradox ? you assign four places p. 165 , & 166. the first you introduce mee thus . hee tells us ( and then you quote my words from sure-footing p. 54. ) that it exceeds all the power of nature ( abstracting from the cases of madness and violent disease ) to blot the knowledges of this doctrine out of the soul of one single beleevor . i assure you , sir , i tell you no such thing , and that i have neither those words nor sense in my whole book , which makes mee doubt you did not so much as make a resolution here to set down my own words , as you did formerly ; and i wish for your own sake , you did not resolve the contrary . my doctrine is that the knowledges of this ( or christ's ) doctrin , may be blotted , not onely out of the soul of one single beleever , but all beleevers , in case it bee laid there onely opinionatively , or imprinted slightly by a fleeting sermon or wordish discourse , apt to go in at the one ear and out at the other . my words in that place cited are these ? it exceeds all the power of nature ( abstracting from madness and violent disease ) to blot knowledges thus fixt out of the soul of one single believer . and , what mean the words [ thus fixt ] 't is told you in the same p. 54. in sure-footing , that 't is by so oft repeated sensations ; which ( in the foregoing page , where that discourse begins ) is explained to bee , by impressions upon the senses , not made once but frequently , and in most , many times every day ; and that to make those more express and apt to bee taken notice of , their lives are to bee fram'd by the precepts they hear and conformable examples they see . all this is impli'd in the words [ thus fixt ] as found in that place ; which therefore being very prudent in your generation , you demurely omitted ; else it had seem'd no great paradox ( which 't is your constant endeavour to make mee still speak ) that no one man , unlesse mad or much diseased , can forget what hee daily experiences in others others and practices himself . but , grant all true you pretend to , and that every man must needs have or retain the knowledge of christs doctrin however imprinted ; yet , do i any where say that no man can act against knowledge , and so relinquish tradition , and by that means turn apostate or heretick ? when you find that position in mee , cite it , and let us see it , otherwise barely to alledge mee saying they cannot but know it , argues not i say they must necessarily follow it . the last of those four citations which you bring for this point p. 166. immediately follows this first ( now discust ) in sure footing p. 54. whence it concerns the same matter , namely the indelibleness of knowledges thus fixt out of the soul of one single man ; as is evident to him that reads the passage in it's proper place ; though false dealing bee so naturall to you , you assure the reader p. 166. that in the full career of my bumbast rhetorick i deliver it ( that is , as you express it a little before the impossibility that tradition should fail in any one single person ) roundly without fear or wit ; whereas neither there nor in that whole discourse is there one sylable concerning traditions being adher'd to or not adher'd to , ( this subject beginning the next discourse in these words , all this is well , may some say , in case tradition had been ever held to ) but onely of it's certainty or regulative virtue , founded on naturall knowledges imprinted by frequented sensations in such a manner as is impossible to bee blotted out in one single testifier or part of tradition . i am loath to think or say too hardly of you , sir , onely i say 't is strange a meer chance should produce so constant an effect of perverting my evident sense ( oft times words too ) in each passage . it may bee the reason of your mistaking mee here and in some other passages was this , i minded not rhetorick at all , but onely sense ; & you , ( as became a solid confuter ) minded not the sence at all but onely the rhetorick : which by mee was never aim'd at either there or in any other part of my book : if what i write bee truth , and my expression intelligible , i have my end ; and can without envy permit you to dress up your own falshoods in the gingle of periods and empty flourishes . the second place brought to make mee liberally acknowledge that it follows from my principles no man can possibly relinquish tradition is found in you p. 165 , and 166. and thus ; since no man can hold contrary to his knowledge , nor doubt of what hee holds , nor change or innovate without knowing hee doth so , it is a manifest impossibility a whole age should fall into an absurdity so inconsistent with the nature of one single man. is here any liberall acknowledgment that no man can desert tradition ? or is there a word here to that purpose ? but onely , that no man can doubt of or hold the contrary ▪ to what hee knows , nor go about so visible an action as innovating without knowing hee does so ; with which yet may well consist that not onely one single man but all mankind may ( for any thing is there said ) knowingly and wilfully desert tradition and turn apostates . i wonder , learned sir , what you are akin to that philosopher who maintain'd snow was black ! you have so admirable a faculty of identifying the most disparate nay contrary notions ; and by a knack of placing things in false lights , make even propositions which signifie the self-same , become perfect contradictions . the third place of mine , which you say must make mee liberally acknowledge it a genuine consequence from my principles that 't is impossible one single man should relinquish tradition , is cited by you p. 166. from sure-footing p. 87. that it is perhaps impossible for one single man to attempt to deceive posterity , to which you add in another letter [ by renouncing tradition ] . it had been better in such nice points to put down my own words , especially when you put them in a different letter . mine are , 't is perhaps impossible that they should mislead posterity in what themselves conceit to bee true ; which is different from the words and sense you represent for mine ; for many weak persons by sophistry or fine words pretended from scripture and baptiz'd god's word , may bee inveigled to conceit that tradition is false ; in which case should they renounce tradition , yet they would not therefore mislead posterity from what they conceit true ; which is all i there say or undertake for . but , the main is , you represent mee to say , 't is perhaps impossible in one single man ; which reaches any man whether good or bad ; whereas my discourse there proceeds upon good and holy men onely . it begins thus p. 89. for , supposing sanctity in the church , that is , that multitudes in it make heaven their first love — had those fathers , ( that is those holy men ) misled posterity , &c. and then follow some of the words you cite , i mean all of them that are mine . this being so , bee judge your self , sir , whether ( bating you the perhaps , and speaking absolutely ) it bee not impossible for one good and holy man to mislead posterity in what he conceits to be true ; and whether it may not consist well enough with this branch of my discourse , that great multitudes may turn bad , that is , chuse some false good for their last end ; and then , out of affection to that , disregard what 's true , what 's false , and mislead their children contrary to their own knowledge . you say p. 171. that the onely thing i offer in that discourse to prevent this objection is this sure-footing . p. 65. 't is not to bee expected but some contingencies should have place where a whole species in a manner is to bee wrought upon , &c. and , had there been no more , mee thinks it might have made you wary to challenge mee with the direct contrary , had you not resolv'd to lay the necessity of my contradicting my self in every passage for one of your first principles to confute mee with . but i offer'd far more and more obvious preventions than that . see the immediate conclusion from my grounds put down by your self p. 162. which one would think should inform you best what is the most genuine consequence from the same principles ; this put , it follows as certainly that a great number or body of the first beleevers , and after-faithful in each age , would continue to hold themselves , and teach their children as themselves had been taught , that is , would follow and stick to tradition , &c. does a great number or body signifie all , not one excepted , which you falsly put upon mee ? how disingenuous a proceeding is this ; to perswade your reader those are not my consequences from my principles which i make my self , but those which you make for mee ? and how do you make them ? by perverting constantly my words and sense . again , you know i had writ a discourse , declaring how heresies came to bee introduc't , and therefore one would think any sober confuter that were not bent upon cavill , ere hee had challeng'd mee to hold that no one man could possibly turn heretick , that is , that no heresie could possibly come in , should have look't first in that place to see how and by what means i made heresies actually come in . but you were resolv'd before-hand what to do ; that is , to make mee speak contradictions , and so it was not your interest to see it or take notice of it . otherwise , there you had seen mee prevent all the imputations which you by virtue of your forg'd monosyllable [ all ] had put upon mee . see sure-footing , p. 66. we will reflect how an heresie is first bred . wee must look then on christs church not onely as on a congregation , having in their hearts those most powerful motives — able of their own nature to carry each single heart possest by them , — but as on the perfectest form of a common-wealth , having within her self government and officers to take care all those motives bee actually apply'd as much as may bee to the subject laity ; and that all the sons of the church , &c. — notwithstanding , it happens sometimes that , because 't is impossible the perfection of discipline should extend it self in so vast a multitude to every particular , some one or few persons by neglect of applying christian motives to their souls , fall into extravagancies , &c. — and — if governours bee not vigilant and prudent , draw other curious or passionate men into the same faction with themselves , which words would have clearly shown you that , for want of due application , ( which was one of the requisites my demonstrations went upon ) the cause fell short of producing its effect of adhering to tradition . and this you might have seen neerer hand , namely , in the foregoing discourse , the very same which pretended to demonstrate ; where , speaking of the application of the cause to the patient p. 63. 64. 65. i end thus : in a word , christianity urg'd to execution , gives its followers a new life , and a new nature ; than which a neerer application cannot bee imagin'd . so that you see i make account it's application depends upon it's being urg'd to execution ; and what is it that urges things to execution , but government and disciplin ? i wish , sir , when you are to confute a rational discourse , you would not stand running after butter-flies , and catching by the way childishly at this little word , and the other little word , to play upon them jestingly ; but have patience to read it thorough , and take the whole substance of it into your head , and so endeavour to speak to it solidly . this is the way to benefit your readers , ( to whom you owe this duty ) nay a far better to credit your self with understanding men , than all those petty tricks of impertinent wit , and ironical expressions , which you so passionately dote upon . i am heartily weary of so illiberal a task as to spend ink and paper , much less time , in discovering mens defects ; and i assure you , sir , i am very sorry your carriage made it necessary ; whereupon , though i see much rubbish of this nature behind , and have overslipt too very much , yet i should have ended , did not i find my self highly concern'd to defend one assertion of mine , than which you ( who use no hot phrases , but are all civility and sweetness ) say p. 173. nothing can be more impudent ; i humbly thank you , sir. this most impudent position is this , that sure-footing , p. 65. being to meet with the objection , that there have been many hereticks or deserters of tradition , i say , if wee look into histories for experience of what has past in the world since the first planting of christianity , wee shall find far more particulars fail in propagating their kind than their faith . now , sir , if this bee prov'd not at all impudent , which you judge most impudent , i hope the rest , which you judge less impudent , may easily pass for blameless . let 's to work then , and because 't is your business as well as mine , i beseech you lend mee your thoughts to go along with mine from one end of the 7th . discourse in sure-footing to the other , company may do much in making them attentive ; otherwise , i see plainly they will stand loitering and gazing by the way at this odd word , or the inelegancy of that phrase , or noting some passages that may bee prettily mistaken and make excellent good sport ; by which means you who as you say p. 292. are apt to unbend your brains without bidding , will hardly ever bee drawn to go forwards with a deliberate pace half the way . in the said discourse then p. 65. you see i design to clear an objection of my own which i conceiv'd obvious , namely that there have been actually many hereticks or deserters of tradition . i make my way to it p. 66. by asserting that the way of tradition is as efficaciously establisht in the very grain of mans nature as what seems most naturall , the propagation of their kind : hence i come at last to that most impudent assertion that more have faild in propagating their kind than their faith. proceeding to proove it , i show p. 66. how heresy , or a failing to propagate faith , happens ; and , i allow p. 68. that it must bee perform'd by deserting tradition , and chusing ( at least for a show ) another rule , that so they may have occasion to break from the former church . but i affirm withall p. 65. § . 3. that assoon as the breach is sufficienly made , and the novellists begin to bee shap't into a body , whatever for a show they still would seem to keep to , yet that they presently desert the new rule they had taken up , and the naturall way of tradition again recovers it self ; that , the reformers themselves make use of it to keep their company together ; that , children are taught they are to beleeve their pastors and fathers even in interpreting scripture ; that the first reformers punish them if they break from their body , and hold not to the sence of scripture they give them . and hence i conclude p. 74. that the number of the actuall deserters of the naturall way of tradition have been but few , to wit , the first revolters that the descendents of these revolters follow'd the way of tradition , however misplac't ; then i added some considerations for grounds to ballance the number of failers in propagation with the number of those who faild in tradition ; and as reasons why i concluded this number less : but you never use to speak to my reasons ; onely you mistake my discourse and my conclusion to mean not onely the first breakers , but their descendents too , which i make account return naturally to the traditionary way ; then you denie and impugn like a learned logician , the conclusion it self , amplify strangely upon your own mistake of it , instancing in all the countries almost east , west , north and south ; triumph mightily , and would have mee show you a whole nation that refus'd to marry : as if my conclusion could not bee true , unless such a rare sight were show'd you all at a clap . e're i come closer to the proof of my assertion i foresee i am to make good first that even the deserters of tradition , when they think themselves sufficiently enfranchiz'd from the disciplin of the former church and that their followers settle into a kind of body under them , bring in again the way of tradition , or rather indeed permit nature to work both in the new brood that grow up under those fathers who had lately deserted tradition , and in those deserters themselves : nothing being more naturall than both for the fathers , elders or governours , to desire and even expect the children , posterity and subjects should follow their judgments , and not to make themselves wiser than their betters ; nor for the descendents and young ones credulously to beleeve those whom they look't upon ever with an awe and respect , and to permit their lives to bee fram'd by their conduct . i affirm then that even in all those sects that have faln from the catholick church , whether protestants , lutherans , presbyterians , or whatever else they bee that pretend to hold to scripture , the generality if not all are continu'd to the former body or immediately foregoing generation by tradition , and not by virtue of scripture evidence uniting their understandings . for what a wild conceit it is to imagin that the children throughout a whole kingdom of lutherans for example , should still light to interpret scripture just as did their forefather lutherans and thence unanimously hold to the lutheran profession ? and the same in protestants , presbyterians , arians , pelagians . and the like may bee said in some sort even of turks and heathens , that 't is not the virtue of any motive that they go upon which keeps up a succession of men of the same tenet , but the naturall force of education at first and custome afterwards ; which wee experience daily to have so strange a power , that the most evident arguments are scarce able to wean persons , otherwise very rationall , from the most absurd and weakly grounded prejudices ; and that to root out judgments thus planted from their souls , seems as violently to shock and strain nature in them as if one went about to tear a limb from their body . if it bee acknowledged then , as it must , that education has such an incomparable force in preserving an unanimousness between foregoers and posterity , and education consists in making the descendents think & act as did their forefathers , wee shall discover that education hath in it the very nature of tradition ; and consequently , that 't is by virtue of tradition any sect continues the same ; which devolves into this , that , therefore , as soon as any sect is form'd it returns or slides back ( if it continues ) naturally into the way of tradition . i am afraid , sir , by this time you are ready to object ( for 't is your way , out of an over-zealous affection to find absurdities in your adversary , to catch at any thing that seems so at first sight without maturely weighing it ) that by this means i make all protestants , quakers , nay turks and heathens too of our religion , by making them follow our rule of faith , tradition ; and you have a little to that purpose p. 147. and elsewhere much more if i remember right . but , sir , i shall undeceive you easily , by distinguishing between tradition taken at large , or as i call it sure-footing p. 74. the natural way of tradition , and christian tradition . that has the abetment , and concern of many natural ties to make it follow'd , and in publick and universally-concerning matters of fact , it layes a kind of force upon man's nature , as in the existence of william the conquerour , mahomet , alexander , &c. this has , besides , supernatural assistances of the holy ghost , to strengthen the greatest force of nature . but to omit other differences , what concerns us most at present , is , that this pretends to bee an uninterrupted derivation from christ , whence 't is call'd christian tradition ; whereas any other , for example yours in following your fore-fathers , can pretend uninterruptedness no farther than your first reformer ; whose immediate ancestors being catholik , your chain is broke , or at an end ; whence , for the same reason , this short-lin'd tradition ought to be called his , ( for example the lutheran ) and not christian tradition . the more therefore you , or any other adhere to any other tradition , so much farther you recede from , and are more obstinate against christian tradition ; since , doing so , you hold more firmly to that which was a renouncing the other . these rubs remov'd , wee advance to our point , which is to examin whether , in likelihood , more particulars have fail'd propagating their kind than their faith. to do this the shorter and clearer wee will pitch upon one instance which your self mention , namely , of the vast multitudes which since luther , in germany , denmark , sueden , england , scotland , ireland , &c. have renounc't the roman-catholik faith. and , since by our former discourse and indeed common sense , none in any of those countries were actual deserters of tradition ( by which i mean catholik or christian tradition ) but those who once held it , which their descendents did not , but either follow'd tradition at large , or their tradition , that is the tradition of what these deserters educated them to , hence wee are to exclude all the innumerable descendents from those actuall deserters , as persons unconcern'd at all in my discourse , my express words ever excluding them . and , because those deserters began not all with luther , but some fell 20. some 40. years after him , i will put my self upon the disadvantage to put them all to be fal'n sooner , to wit , about 20. years after luther : it being all one to our case , for no more could fall but all those that actually then did fall ( in regard wee allow their descendents to continue their fathers steps ) though wee put them to fall all at once . imagin then that in the year 1537. all were fall'n that did fall either then , before , ( i mean , before that year , since luther ) and after that time ; what proportion may wee conceive they might bear to all catholikes then living whether in the greek or roman church , whether in those parts of the world or america , whose conversion was then well begun ? i conjecture wee should be very liberall to grant they equall'd one third ( that is were the fourth ) part of those who were found living , in the year assign'd and adhering to tradition . this lai'd , let us consider next how many wee may conceive to have fail'd in that year and ever since that is for 128. years in propagating their kind . and first wee will take a view of those who die by naturall deaths or casualties , before they enter into the ordinary circumstance of propagation , marriage ; and yet conduc't , in their proportion , to the instilling faith into those they converst with . for , assoon as any arrive to that pitch of age as to express themselves christianly in their language and behaviour , 't is evident they connaturally insinuate into others of an inferiour pitch they converse with , to their slender degree , the same things they hold and practise ; and so are truly parts of the church essential as delivering , or parts of tradition ; and , though wee might begin much sooner to reckon them such , yet wee will to avoid dispute take them from the age of 14. to 24. before which time if any marry , there are as many that marry later , and if this be not enough to ballance it to an equality wee will allow all lay-people that live unmarry'd , and all that marry and yet die before they have children or never have any , into the bargain . those then between the age of 14. and 24. reckoning the whole time of man's life 90. years , are the 9th . part of mankind that were found living in our age. putting then all the present livers in that age to die in the year wee pitch't upon ( that so wee may for clearness reduce our discourse to the same determinate compass of time ) wee may well put the 9th . part of mankind living in that year to die between 14. and 24. that is , to die without conducing to propagate their kind , though they contribute to propagate their faith ; and , if this number bee thought too great , because of the healthfulness of that age , wee will account it but a tenth part , though in truth it deserves to bee held rather an 8th . or 7th . because of the numerousness of that decad in comparison of the persons found living in those decads , beginning from the 60th . 70th . and the 80th . year , which are very few . certain then 't is according to our best morall estimation a tenth part of mankind within that prefixt year die ( i mean a tenth part of those who do then die ) who have had a hand in propagating faith and not their kind . next , let us multiply that tenths part by the number of the years elaps't since , that is , from the year 1537. that is for 128. years , and 't is plain that wee shall have 128. tenths , that is near 13. times as many as liv'd in that whole year . wherefore , the actuall deserters of tradition reaching but to one 4th . of the mankind that liv'd in that year as was shown above , it follows that the number of those since luther , who dy'd without propagating their kind amounts to 4. times thirteen times , that is , above 50. times more than those who actually deserted tradition since that time or those who fail'd to propagate their faith. again , let us weigh the multitudes found in any one year to belong to the whole ecclesiasticall body of the catholik church , whereever extended , with the innumerable companies of all the several religious orders of men and women with their lay-attendants , and consider what proportion they may be held to bear to the whole body of the church living in the same year , and so , to those that die in that year : that wee may not exceed , wee will allot them to take up but a four hundreth part of the church ; nay ( that wee may no more be troubled with mr. tillotsons uncharitable railery p. 172. 173. ) wee will allow them to amount but to a fivehundreth part of those who liv'd or dy'd in that year wee pitcht on ; that is there died that year onely a fivehundreth part of the church that propagated their faith and not their kind ; which low number is a most advantageous concession of ours , if wee take out as wee ought all those that dy'd from 14. to 24. formerly spoken of . but , bee it onely a fivehundreth part ; yet this multiply'd by 128. the number of the years since , there being four times 128. found in 500. rises to bee a full fourth part of the totall living in the year 537. that is full as many as were the actuall deserters of tradition since luther . add , that the persons now insisted on ( of whom wee might double the number , ) are all of them absolutely the most eminent parts of tradition that are , viz. the whole entire body of the church governours or ecclesiadocens ; a very few of whom experience has taught us to have been able to propagate our holy catholik faith to many nations in a few years ; the rest such whose exemplary devout lives exhibit the practice of christianity in so eminent a perfection , and with such influence over the hearts of the generality , that next to the sacred authority , and exalted sanctity of the others , nothing more fruitfully propagates christian life and doctrin than those who are thus barren to the world . thus much for the number of propagaters of their faith , and not their kind amongst those who were formerly catholikes ; but what a strange counterpoise does it add , if wee go about to compute those vast nations which since luther have of new accru'd to tradition , and who have been spiritually geniti in evangelio ; and this , ( which enhances our advantage ) not by lineall descendents in the same place , but a few externs , and in such places , to wit , heathenism , where there has been no deserters of tradition formerly , nor any since to diminish their number by their counterballance . whence i have title to add not onely the first adherers to catholik religion there , but also all their posterity since who have stuck to it , they being cleavers to tradition , and so counterdistinguish't to relinquishers of tradition . which if wee compute ever since the time about luther , who can averr ( considering the vastness of the territories they possess ) they equall not the totall of the deserters of tradition that have been from the beginning of the church . one consideration is yet more than all the rest ; but , i must not lay claim to it at present , lest i break bargain , having confin'd my self to the circumstance of time since luther ; yet 't is not unlawfull to mention it . 't is this ; that for diverse centuries before luther there had not been any considerable number of actuall deserters of tradition , ( as who is read in ecclesiasticall histories cannot but know ) but almost all followers of it , that is , propagaters of it practically to the immediately undergrowing faithfull . during which time if wee calculate how many , both in those lay-persons who dy'd from 14. to 24. and all those religious and sacred persons , the best propagaters of faith , fail'd in propagating their kind , it will bee very difficult ( i had almost said , most impudent ) to deny but they unproportionably almost exceed the number of the actuall deserters of tradition that have been since christ. for i see no reason to iudge by what i have read in ecclesiasticall history , that the number of the actuall relinquishers of the church have exceeded the number of the churches totall , taken in any determinate time , thrice repeated ; if you can show there were more , you may please to acquaint us with the sight . in the mean time i hope you understand by this time my position is so secure that i can allow you 40. times as many , and yet fear no danger of being most impudent . you may alledge perhaps this is but an evasion now , but was not my sense when i writ . to which i answer , i have shown it to have been my meaning already out of my plain words , and whoever reads sure-footing p. 74. and 75. shall see there expresly the grounds laid for each branch of this discourse : which , sir , had you been pleas'd to read over with a mind , to admit them into your understanding faculty , you might have sav'd mee this labour of dilating on them , and your self the blemish of ranting against a position as that than which nothing can bee more impudent , which onely your carelesness to read it , or resolution not to heed it , hinder'd from being most innocent . it were not unseasonable perhaps , if i should here amuse you with another paradox , namely that the deserting tradition strengthens it ; i mean , that , tradition , when a heresy arises , gains more of intensiveness and vigor , than it loses in it's extensiveness ; nay that the intensiveness which accrues to it by that means is the way to make it branch out afterwards into a far greater extent . i begin my explication of this from your words p. 176. if i should see a whole nation fail because no body would marry or contribute to propagate &c. by which i perceive you misunderstand the nature of the things in hand . in the business of marriage there is nothing to contrast with it on the other side , but being naturall and held withall a holy state , they that will ( that is , they who will not voluntarily oblige themselves to another holier ) may undertake it ; whence it has no universal opposit , and so takes it's free course , when convenient , and is liable onely to common contingencies . but in things of corrupt nature and grace , the matter is carry'd quite otherwise ; and , because either side has a great opposition against the other , and withall a very great , or rather a kind of universal sway and force , hence the course of such things consists in a kind of undulation : so that , now , corrupt nature when shee finds her self a little more free , follows her own tendency or propension , and bears downwards ; and now again supernatural and gracious assistances with which the wisdome of the eternal father had furnish't his church superabundantly , being shock't and excited even by this contrary motion of nature , begin to put themselves forwards into an opposit motion , and strive more vigorously to raise themselves upwards . for example ; disciplin , which is to apply christian motives , by tract of time grows remiss in the church ; hence decay of virtue , dissoluteness of life , addiction to material goods , and , consequently ignorance , creep in by insensible degrees into diverse parts , so that it happens there are multitudes of corrupt members in the church , and regardless of any duty ; who , therefore , want nothing but a fair occasion , and one to lead them to break all ties of virtue and obedience , and run into the utmost extravagancies . nor can wee think but in the course of such a vast variety as is found in a world , now and then there will bee found amongst those wicked men some notable fellow , of a subtle wit , a bold spirit , and a plausible tongue , so circumstanc't that hee can hope for impunity by the friendship of some great person , and so dares give way to his proud desire of having followers , or his private spleen , to renounce the church's faith , and shake of the yoak of her disciplin . hereupon , the rampires of government and disciplin being forc't and violently broken down , presently like a torrent or inundation all those whose hearts were corrupted with spiritual pride , or other vices , like brute beasts , leap after one another out of the fold of the church , and threaten to trample down all that 's sacred ; reviling the church , and laying to her charge all the faults found in particular persons , as if they were effects of her doctrin ; though their own knowledge tells them otherwise ; and make use of failings in particular governours to renounce and extirpate the government it self . on the contrary those good catholikes who by this trial are made manifest , stir up their zeal both in behalf of their faith and their governours , instituted by christ ; and detest the vicious lives and pride of those rebels , the parents of such a horrid revolt . the governours , alarm'd , begin to look into the cause of this distraction , and to provide wholesome remedies . they call councils ( generall ones if need bee ) to straiten afresh ecclesiasticall disciplin ; enjoyning the officers of the church to stand every one to his charge . they take order to promote worthy officers , and to advance ecclesiastical learning ; they recommend afresh by their grave authority the points of faith , to the ecclesia credens , as the depositum preserv'd uninterruptedly in the church from christ and his apostles , and establish them in a particular beleef of them ; nay make these more intelligible and rational by explicating them more at large ; or , if the heretical party involve and confound them in ambiguous words , they define and declare them in language most properly suting to the sence writ in the hearts of the faithfull ; and , lastly , anathematize the revolters , if they prudently judge their contumacy irreducible ; that , so , the remaining body may concieve a just horror and aversion against that rebellious party , and bee preserv'd uninfected with their contagious communion . all which advantages and much more are visibly found in the change made in the church by that neverenough-renowned synod the council of trent occasion'd by luthers fall . nor is this all ; for the faithfull not onely grow more virtuous by the reformation of church-disciplin , but even by the calumnies of their adversaries : again , the learned party in the church are excited to far greater industry , and consequently knowledge , by the insulting opposition of the churches enemies : whose disgracing points of faith for absurd and contradictions , stir up divines to show their conformity with acknowledg'd naturall truths , as does their calling into question the ground and certainty of faith , open the understandings of those who defend it , to look into the causes on which gods sweet and strong providence has founded it's infallible perpetuity , and so demonstrate it . a task no heretick durst ever attempt , finding principles failing him to begin with ; that is , causes laid by gods providence to build his congregation on ; whence all they can do is to talk gaily and plausibly about the conclusions themselves and laugh at principles . from which discourse is evident that by occasion of a heresy ( which purifies the church of all her ill humors , and rectifies and makes sound what remains ) tradition renews as it were it's youth and recovers it's vigor ; whence also it must needs propagate and extend it self still unto more and more subjects , as is also daily experienc't . 't is seen also that the abundance of corrupt humors begets heresy at first ; for multitudes fall away then , wheras afterwards scarce two or three in any age desert the catholick banner . it appears also that secular interest or desire of liberty and spirituall pride , not zeal of truth begun and continu'd the breach ; i mean in the leaders ; for afterwads they are content to remain where they are without troubling themselves to propagate the truth to other nations ; nay , they have let the large region of nubia run to wrack ( for as mr. t. to make us smile , tells us p. 174. alvarez sayes , it was for want of ministers ) and never sent so much as one single protestant parson to assist them . it shows also , how unconcern'd the catholik churches stability is in all the heresies that have or shall fall ; since they onely tend to confirm and radicate more deeply in the hearts of the faithfull the points of faith they renounc't ; to occasion reformation of disciplin and so to purify their virtue . lastly , it shows how tradition or the delivery of faith by the living voice and practice of the catholik church is so immovably planted by the hand of the almighty , that it loses nothing by all the actuall deserters of it that ever have been , but is by that means onely prun'd of it's saples branches to shoot out in due season livelier and farther . but , to return my friend . i hope sir you will pardon mee if i have rather taken pains to open your understanding a little in acquainting it more fully with that part of my doctrin is totally mistook , than to proceed with your faults ; in lieu of which i here pardon you all the injuries you have done my meaning or words in neer the other half your book , that is from p. 176. to p. 300. though i see them many , and some of them very gross ones . the testimony part i would not here neglect , because as you shall see shortly , they concern not my book as any proofs of the point , and so are improper to bee allow'd room in my future answer : which designes nothing but against your reasons . you are resolv'd to bee brief in them , and i hope to bee briefer ; in which , i thank you , you have helpt mee much by your manner of handling them . i will pass by divers of your little quirks upon my whether real or pretended mistakes in things unconcerning , and onely touch upon what is more pertinent . and first , i am sorry i must begin with the old complaint that you mistake quite ( whether purposely or no let others judge ) what was my intent in producing those testimonies . can you really and in your heart think they were intended against the protestants , that you set your selves so formally to answer them ? or can you judge mee so weak a disputant as to quote against you the 2d . council of nice or the council of trent so elaborately ; whereas i know you would laugh at their authority as heartily as you did at my first principles ? sure if i meant it i am the first catholick controvertist that ever fell into such an errour . my intent , manifest in the title and the whole course of my writing there was this , that having deduc't many particulars concerning the rule of faith which manner of explication might seem new to catholik controvertists , i would endeavour to show to them rather than to you that both others of old , and the catholik church at present favourd my explication . this was my main scope , however , as divers testimonies gave mee occasion , i apply'd them by the way against protestants . your second mistake is found p. 304. where you accuse mee to have committed as shamefull a circle , &c. and why , because according to mee scripture depends upon tradition for it's sense , and yet i bring scripture for tradition . sir , my tenet is , that nothing can sence scripture with the certainty requisit to build faith upon but tradition ; which yet well consists with this , that both you and i may use our private wits to discourse topically what sence the words seem most favourably to bear . and you may see i could mean no more by the many deductions i make thence alluding to my tenet , which yet i am far from your humour of thinking all to bee pure god's word or faith , nor yet demonstration , as you put it upon mee in other testimonies p. 308. though i make account i use never a citation thence , but to my judgment i durst venture to defend in the way of human skill , proceeding on such maxims as are us'd in word-skirmishes , to sound far more favourably for mee than for you . but let 's see what work you make with my authorities . after you have unworthily abus'd rushworth , in alledging him rawly to say scripture is no more fit to convince , than a beetle is to cut withall , whereas his discourse runs thus , that as hee who maintains a beetle can cut must cut with it , but cannot in reason oblige others to do so ; so they who hold scripture is the true iudge of controversies , and fit and able to decide all quarrells and dissentions against the christian faith , bind themselves , &c. after this prank ( i say ) of the old stamp , you put down p. 303. three of my testimonies from scripture , and immediately give a very full and ample answer to them all in these words . from which texts if mr. s. can prove tradition to bee the onely rule of faith , any more than the philosopher stone or the longitude may bee prov'd from the 1 cap. of genesis , i am content they should pass for valid testimonies . to which my parallell answer is this . from which reply , and our constant experience of the like formerly , if it bee not evident that mr. t. will never with his good will deal sincerely with his adversary , but in stead of confuting him , impose on him still a false meaning , and impugn that in stead of him , i will yeeld all his frothy book to be solid reason . i beseech you , sir , where do you find mee say or make show of producing those testimonies to prove tradition the onely rule of faith. for truth 's sake use your eyes and read . do not i express my self sure-footing p. 126. to produce the first citation to show how scripture seconds or abets my foregoing discourse meerly as to the self-evidence of the rule of faith. does not the second contend for the orality of the rule of faith , it 's uninterruptedness , and perpetuall assistance of god's spirit , and the third of imprinting it by the way of living sense in men's hearts ? and , though i say those places speak not of books , but deliver themselves in words not competent to another rule , yet i contend not they exclude another rule , or say there is but one rule and no more . there was indeed p. 12. another testimony from st. paul , contradistinguishing the law of grace from moses his law , which sounded exclusively ; but you were pleas'd to omit it , and so i shall let it stand where it did . you advance to my testimonies from fathers and councils , and never was young gentleman so fond and glad that hee had found a hare sitting as you are to have discovered whence i had those citations : presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all is mirth and triumph and jubilee . you are a seer , sir , and will find out the truth by revelation , and so i had as good ingenuously confess it . 't was thus then . when my book was nere printed , some friends , who had read my discourses , dealt with mee to add some authorities ; alledging that , in regard i follow'd a way of explication which was unusuall , it would give it a greater currency to show it consonant , though not in the whole body of it , yet in the most concerning particulars to the sentiments both of the former and present church . i foresaw the disadvantage my little time would necessarily cause me ; yet , willing to defer to the judgment of my betters , i resolv'd it . casting about in what common-place-book i might best look , for i had not time to rummage libraries , nor am i so rich as to have a plentifull one of my own , it came into my mind there were diverse of that nature in that book where you made so fortunate a set , and caught such a covy of citations in one net together . i ask't first the authour's leave , who answer'd , that when a book was once made publick it was any one 's that would use it ; nor knew i , till you came to teach mee more manners , i ow'd any account to any man else ; neither do i think your self in your sermons stand quoting all the common-place-books or private authours where you meet a testimony or sentence transcrib'd you make use of . hereupon i took the book with mee to a friend's chamber near the press , where proofs already expected my correcting hand ; and there , having no other book by mee , fell to work . this hast made mee examin nothing , being very secure of the perfect sincerity of the authour i rely'd on , but put them down in his words and order . this , sir , is candidly the true history of that affair , which will spoil much of your discourteous vapour , showing a great deal of empty vanity in you , to magnifie so highly such petty trifles , and so totally unconcerning the main of the business you laugh p. 305. that i who confest my self a bad transcriber , transcrib'd him ; how childish a cavill is this ? as if every one who is to bring testimonies , whether hee like his task or no , must not transcribe them from some place or other ; yet you tell mee ironically , you will do mee the right to assure the reader ( that i ) do it very punctually and exactly . i wish , to requite you , sir , i could assure the reader you had as punctually and exactly transcrib'd mee ; you had sav'd a great deal of precious credit by it , and i a great deal of precious time and ungratefull pains in laying open your insincerity . but , to our testimonies . the first is from the synod of lateran . the force of which you say p. 306. lies in the word [ deliver'd ] which is indifferently us'd for conveyance by writings or word of mouth . but , sir , there are also in that testimony the words preaching and teaching , and i do not beleeve it is so indifferent to you whether you preach by word of mouth or no , that you should say the word preaching sounds not conveyance of a thing orally . the next testimony has the same exception , and the same answer . but you say this council particularly this part of the epistle were excepted against by some . what matter 's it , so they did not except against it for this passage or this doctrin ( which may serve for answer also to the mistaking exceptions against the 7th . generall councill which follows next ) thus origen and tertullian are both excepted against , yet are both commonly alledg'd and allow'd where the reasons of those exceptions have no place . next follow your answers to the fathers i alledg'd . but first p. 310. you must mistake rushworth , next mee . for rushworth speaks not ( i mean in the first citation ) of delivery , but of a point delivered ; nor do i here intend to convince thence the certainty of delivery or tradition which you proceed upon ; for , making fathers parts of tradition , it would make the same thing prove it self . understand then rightly , sir , what i am about , and then i shall accept your impugning it for a favour . the truth of the thing is one thing , and the iudgment of a person concerning it , is another ; and 't is not to evince the truth of the point i produce these testimonies , for in the order of discoursing the knowledge of traditions ( or first authority's ) certainty , antecedes and gives strength to all the other inferiour and dependent ones . what i only aim at then is only to show that thus they judg'd ( not to convince the truth of the thing from their judgment ) and thence to show my self not to be singular in thus judging . whence also 't is that i entitled this part consent of authority , &c. retract then , i beseech you , sir , any such thoughts or expressions as that i would hence convince tradition to be the whole truth of faith , demonstrate , prove it : for i intend to prove no more by the rest then by those from the council of trent , which onely aim to show that so and so that council said and held . the first testimony of a father is pope celestines ; the force of which you think quite spoild ( p. 310. ) by binnius his other reading of such a word . and why i pray ? unless he could make it out his reading were true , the other false ; which i see not attempted . but you let it pass , and answer that [ retain'd by succession from the apostles till this very time ] may mean by scripture , as well as by orall tradition . i conceive not , and i give you my reason ; because , who make scripture their rule , are unconcern'd whether their faith was retaind to this very time from the apostles by succession , or no : for , though all the world apostatiz'd , and so interrupted that succession , yet , as long as they have the letter of scripture , it being plain to all , their faith is retain'd still . what you quote this father afterwards to say of scripture , wee heartily say amen to , so you mean by scriptures that book sen'ct by its proper interpreter ( as to points of faith ) the church . and , you are to show he meant otherwise . you choke with an &c. better half of irenaeus his testimony p. 311. which spoils your answer to the first ; for it speaks of his present dayes when the scripture was not onely left by the apostles , but spread and to bee had , and yet that many nations of those barbarians who beleeve in christ , had ( even then ) salvation writ in their hearts without characters and ink , diligently keeping the ancient tradition . the substance of your answer to origen 312. is onely this , that unless i mean by churches tradition preserv'd by order of succession , mysticall interpretations of scripture so deliver'd down , you assure mee origen is not for my turn . and i assure you , sir , 't is so learned an answer that i dare not oppose it . tertullian is next , to whom by offering to wave him , you show your self 312. little a friend ; and no kindness is lost for hee is as little a friend to you driving such as you in his prescriptions from any title to dispute out of or even handle scripture , yet you say he saies no more but beleeve what is [ traditum ] deliverd ; though as alledg'd by mee sure-footing p. 133. hee sayes much more in a large intire testimony which you not so much as mention . you tell mee also hee meant deliver'd by the scriptures , but you strain hard to make it come in . and tertullian is the unlikeliest man in the world to provoke to the scriptures , who tells us ( de praescrip . c. 16. ) nihil proficit congressus scripturarum , nisi plane ut aut stomachi quis ineat eversionem , aut cerebri . scripture-disputes avail nothing but meerly either to make ones stomack or his head turn . but , alas , sir how are you gravell'd with the two first testimonies from athanasius and how slightly you pass them over p. 313. the protestants first maxim is beleeve no men , nor ancestors nor church , but search the scriptures , that is seek for your faith there : against which way his whole discourse is bent , as may bee seen surefoot : p. 133. 134. is faiths coming down by ancestours the same as coming down by a book ? or doe not the words , [ from christ by fathers ] mean [ by words expressing the sense in their hearts , ] but [ by a book not to bee senc't by them , but plain of it self ? ] the third testimony expresly saies . 't is to bee answer'd to those things [ which alone of it self suffices ] that those are not of the orthodox church , and that our ancestors never held so . you tell mee it is a gross errour that hee thought this alone ( or without scripture ) might bee sufficient ; i wonder what mean the words [ which alone of it self suffices : ] if they bee not exclusive of any thing else as necessary , words have lost their signification , and i my reason . i but , hee quotes scripture for it afterwards ! true ; and hee expresses himself to do it lest adversaries from his being wholly silent should take occasion to bee more impudent . that is , the reason of the thing requir'd it not , but the unresaonableness of the carping humour of adversaries . you alledge his words that faith which was profest by the fathers in the nicene council according to the scriptures 315. l. 3. 4. &c. is to mee sufficient , &c. whence your discourse makes his opinion to bee that scripture is the sufficient rule of faith. lord ? sir , where are your thoughts wandring ? or what 's the nominative case in that clause [ is to mee sufficient ] to the word is ? is it not that faith : to wit , the nicene , which you mistake for the rule of faith , and joyn the epithet , sufficient , to rule of faith , which in the testimony is joyned to faith ? your conceit that it seems hence the scripture was to him the rule to judge the creeds of generall councills is a very weak one : hee told you before his faith came to him by tradition of ancestours ; all that is here intimated is that hee judg'd the nicene creed to be according to the scriptures ; and what catholik judges not so of that and the council of trent too , and yet holds not scripture which is to bee interpreted by the church the rule and standard to judge the church by ? to use your own words p. 332. you use a wretched importunity to perswade testimonies to bee pertinent ; yet all will not do , and your too violent straining them makes them the more confess their naturall reluctancy . but now comes the testimony of clemens alexandrinus , charg'd to be taken ( not by mee , but by the authour i borrowed it of ) out of the middle of a long sentence , and both before it and after it scripture nam'd so as to make it quite opposit to our tenet . i have already given account of my action ; and my adversary , now become my judge , charges it not wholly upon mee . alas , i am not able to read the testimonies in the books and understand them there , 't is such a peece of mastery ; and therefore am fain to take them upon trust from others that can read them there . but my seducer , how hee will acquit himself of so foul an imputation is left to any ingenuous papist to judge &c , sir , let mee tell you , you should consider circumstances ere you come to lay on such heavy charges . i beseech you was the book in which this seducer ( forsooth ) us'd this testimony writ against protestants who hold scripture , the rule of faith , or against some catholik divines holding the opinion of personall infallibility ? clearly against the later . this being so what was hee concern'd to transcribe the whole large testimony , no wrong being done to them ? either position of ecclesiasticall tradition , which hee cites , or of scripture which hee cites not , equally making against that tenet ; or rather that passage of ecclesiasticall tradition , being far more efficacious upon them than that which concern'd scripture which they account not obligatory unless interpreted by the church . by this time the reader will discern there was a great deal of rashness in the accuser , but no insincerity at all in the alledger . nor is there the least danger of the testimonies following , upbraiding them who patch together abundance of false words and fictions that they may seem rationally not to admit the scriptures ; for what is this to us whose endeavours are to lay 〈◊〉 beginning from first principles why wee and every man may and ought rationally admit the scriptures ; and neither make our faith ridiculous by admitting into it what 's uncertain , nor leaving any excuse to atheisticall impiety in not admitting what 's certain ? this is the summe of my aim and endeavours , though nothing will content you , but that wee admit the letter to bee plain to all , and , by consequence , to you ; and then your fancy is to bee accepted for god's word , and your pride of understanding will bee well at ease . you pass over nine of my testimonies ; two from st. basil , and three from st. austin , alledg'd by mee sure-footing p. 135 , 136 , 137. one from ireneus , and two from tertullian , and another from st. peter chrysologus , sure-footing p. 138 , 139. sleighting them as but a few ; whereas , speaking of testimonies from the fathers , as you do here , you had answer'd but eight in all ; which you seem by your words to judge such a great multitude in comparison of 9 , and those 9 , or those few which remain ( as you call them ) so inconsiderable for their number in respect of the other numerous or innumera le 8 , that the paucity of their number made them less deserve speaking to . yet a careless generall kind of answer you give such as it is p. 318. telling the reader that there is nothing of argument in those few which remain , but from the ambiguity of this word tradition ; which wee will needs take for unwritten tradition . you add p. 318. that you need not show this of every one of them in particular ; for , whosoever shall read them with this key , will find that they are of no force to conclude what hee drives at . i was going , sir , to use your own words , and to ask with what face you could pretend this ? let 's bring the book ; i 'le undertake it shall not blush to tell you how careless you are of what you say . i omit that the word tradition doth by ecclesiasticall use signifie in the first place unwritten tradition . moreover , that wee may let mercy triumph over justice , wee will pardon the first testimony ; found p. 135. though st. basil by counterposing tradition of faith , to the conceits of the heretick eunomius seems to mean by tradition sense receiv'd from fathers attesting ; this being the most opposit to conceits or new-invented fancies that can bee ; for even an interpretation of scripture may bee a conceit or fancy newly invented , whereas what 's barely deliver'd cannot bee such . the 2d . is , the same st. basil's p. 136. let tradition bridle thee ; our lord taught thus , the apostles preach't it , the fathers conserv'd it , our ancestours confirm'd it , bee content to say as thou art taught . is not here enough to signifie unwritten tradition ? did christ teach it by reading it in a written book ? or the apostles preach it by book or is the perpetuating it by fathers and ancestours the keeping it by way of writing ▪ the third is st. austin's p. 136. i will rather beleeve those things which are celebrated now by the consent of learned and unlearned , and are confirm'd throughout all nations by most grave authority . is universall consent and most grave authority of all nations , the book of scripture or written tradition ? or rather is it not most evidently unwritten universall tradition or sense in the hearts of all beleevers learned and unlearned , or the church essentiall ? the 4th is from the same st. austin . 't is manifest that the authority of the catholik church is of force to cause faith and assurance . do these words [ authority of the catholick church ] mean the book of scriptures ? or can i desire more then this father offers mee in express terms ? or a greater testimony that you are to seek for an answer to it then the strange evasion you substitute instead of a reply ? especially if wee take the testimony immediatly following , which from the best establisht seats of the apostles even to this very day is strengthen'd by the series of bishops succeeding them ; and by the assertion of so many nations . is here the word tradition pretended indifferent and apt to bee taken ambiguously ? and not rather assertions of so many nations , or consent of nations , and authority of the catholik church , of force to cause faith and assu rance ? which to demonstrate is the whole endeavour of sure-fooring . the 5th is the same fathers cited p. 137. the faithfull do possess perseveringly a rule of faith common to little and great in the church . is the word church the same with the word tradition or in danger of being ambiguous , or ( as you say of the word tradition p. 318. ) commonly us'd by the fathers to signify to us the scriptures ? the 6th . is of st. irenaeus . all those who will hear truth may at present perfectly discern in the church the tradition of the apostles , manifest in the whole world . what means the world [ at present ] but that the tradition of the apostles is yet vigorous and fresh in the church ? which remark had very unfitly suted with scriptures . the 7th and 8th are tertullians . both say the same sence , that what is establisht as sacred or profest at this present day in the churches of the apostles is manifestly deliver'd by the apostles or a tradition of the apostles ; which is incompetent to scripture , it not being a tradition or point delivered , but the delivery . the last is of chrysologus , which has indeed the word tradition , but by the additionall words [ of the fathers ] not left ambiguous but determin'd to unwritten tradition : for the fathers according to you are not to give , or diliver down the sence of scriptures , it being plain of it self . this sir , is the upshot of your skill in notebook-learning ; the three first testimonies from scripture you answerd not , mistaking quite what they were brought for ; the 4th you omitted . you have given pittiful answers to eight from the fathers and shufled off nine more without answer , pleading you had given us a key to open them which was never made for those locks . by which i see you reserve your greatest kindnesses , like a right friendly man , till the last . you will not have the councill of trent make tradition the onely rule of faith ; you had oblig'd mee , had you answer'd my reason for it in my 4th note p. 145. 146. but this is not your way ; you still slip over my reasons all along as if none had been brought , and then say some sleight thing or other to the conclusion , as if it had never been inferrd by mee , but meerly gratis and rawly affirm'd . i have explicated our divines that seem to differ from mee herein , sure footing p. 187. 188. and the council it self takes my part in it , by defining and practising the taking the sence of scripture from that quod tenuit & tenet sanct a mater ecclesia , which , in this antecedency to scriptures sence , can no where bee had but from tradition . you cavill at mee for not putting down the words in which that councill declares it self to honour the holy scripture and tradition with equall pious affection and reverence . why should i ? you see i was very short in all my allegations thence and rather touch't at them for catholicks to read them more at large , than transcrib'd them fully . but how groundless your cavill is may bee understood hence that i took notice of a far more dangerous point to wit it's putting the holy scriptures constantly before tradition , and show'd good reason why ? but you approve not even of any honour done to the scriptures upon those terms ; and your interest makes you wish that rather it's letter and sence both should remain uncertain , than it should owe any thing to the catholick church . you ask how an apostle and evangelist should bee more present by the scripture ascertain'd as to words and sence then by or all tradition ? i answer , because that book is in that case evident to bee peculiarly and adequately his , whereas orall tradition was common to all ; and 't is doubtable what hand some of those apostles or evangelists might have had in the source of that which was lineally deriv'd to us . sir , i wonder how you hit so right once as not to answer likewise the testimony i brought p. 152. of the catholick clergy's adhering to tradition in the ●ick of the breach , you might as well have spoke to that as to the council of trent & divers others : but i perceive it had some peculiar difficulty , as had divers of the neglected nine , else your genius leads you naturally to flie at any thing that has but the semblance or even name of a testimony : whereas , unactive i stoop at no such game till i see certainly 't is worth my pains ; and i fear yours will scarce prove so they come in play p. 320. and because they are huddled together here something confusedly , it were not amiss to sort them under dr. pierce's heads found sure-footing , p. 170. to the first head , which comprises those which are onely brought to vapour with , belongs that of st. hierom. p. 323. to the second head , which consists of those which are raw , unapply'd , and onely say something in common which never comes home to the point , belong all those of eusebius . that of st. chrysostome and st. austin's p. 324. of iustin and theodoret p. 325. that of hilary p. 327. of st. basil. p. 328. of chrysostom . p. 328. and 329. and those of st. austin in the same place . of theoph. alexandr . p. 330. theodoret p. 330. 331. the 2d . and 3d. from gerson . p. 331. to the 4th . that of st. austin p. 325. to the 7th . head , which comprises those which are false , and signifie not the thing they are quoted for , appertain that of ireneus p. 326. of st. austin , st. hierome , and the 2d . of theoph. alexandrinus p. 330. to the 8th . consisting of those which labour of obscurity by an evidently ambiguous word , that of optatus p. 327. the first from gerson p. 331. and that from lyra p. 332. st. cyprian's testimony was writ by him to defend an errour , which both wee and the protestants hold for such , and therefore no wonder if ( as bellarmin sayes ) more errantium ratiocinaretur , hee discoursed after the rate of those that err ; that is , assumes false grounds to build his errour on . whence the inferring an acknowledg'd false conclusion from it , is an argument rather his principle was not sound . i know , sir , you will fume at this usage of your testimonies : but with what reason ? for first , you putting them down rawly , without particularizing their force or import , or driving them home to any point , my very sorting them under these heads , sounds a greater particularity in my exceptions and answer , than you show'd any in alledging them . next , you had refus'd to do mee the reason i begg'd in my letter to my answerer § . 8. in vouching you testimonies to bee conclusive or satisfactory ; which unless you did , i had already told you there it was my resolution to give them no other answer . and i shall candidly make known my intention why i do so , and shall ever do so , till you come to some good point in that particular . i had observ'd what multitudes of voluminous books had and might bee writ in the way of citation without any possibility of satisfying , that is , to the extream loss of time , and prejudice to rational souls , while any citation however qualify'd was admitted , and no principles laid to sort them , and show which were conclusive ; wherefore i judg'd it the best way to drive you from that insignificant , and endless way of writing , to tell in short my exceptions against each testimony , and to force you to vouch them conclusive . and i pray , why should i or any be put to show each of those citations , to our excessive pains , inefficacious , whereas your self , who is the alledger , will not take pains to show any one of them to bee efficacious ? but your way here is the weakest in that kind i ever read or heard of . you huddle together a clutter of citations , never apply them particularly as i constantly did mine : overleap all considerations of their qualifications , nakedly set them down , ( as you say p. 332 ) and then tell us they are enough to satisfie any unpassionate reader that dare trust himself with the use of his own eyes and reason . which is plausible indeed to flatter fools that are passionately self-conceited , otherwise i conceive an unpassionate reader will require much more , if he ever knew what controversy meant . hee would know the variety of circumstances , antecedents , consequents , &c. besides , speaking equivocally or rhetorically , not distinctly and literally , may alter every testimony there ; above all hee would consider whether they were expressive onely of some persons opinions , and not rather of the solid and constant sense of the faithful in that age ; vvithout which they want the nature of testimonies . is it clear to every man's eyes and reason , none of these or other faults render all yours inefficacious ? is it clear that when they say scripture is plain , they mean plain to all , even heathens that never heard of faith , ( such must bee the plainness of the rule of faith ) or onely to those who have learn't christian doctrin already by the church ; that is , who bring their rule with them . i am sure st. austin de doctrinâ christianâ , your best testimony , speaks of such readers as are timentes deum ac pietate mansueti , those which fear god , and are meek with piety ; that is those which are not onely faithful or christians already , but pious and good christians ; which makes it nothing to your purpose . again , some one passage may bee so plain as a learned man may in the opinion of learned men plainly confound an adversary ; but will it bee clear and plain in all necessary points to the vulgar , who hear a great many hard words brought on both sides , and have no skill to judge who has the better in such contests ? yet the rule of faith must bee plain even to the vulgar , and able to give them satisfaction . again , when the fathers provoke to the scripture , is it not against those who deny the church , but accept the scripture , and so the necessity of disputing out of some commonly-acknowledg'd principle , may bee the onely reason they take that method ? 't is evidently so , in that you quote from st. austin against maximinus p. 329. and against the donatists , who deny'd the judgment of the catholik church quae ubique terrarum diffunditur ; and so hee was to prove his point ubi sit ecclesia , out of scripture or no way . again , is it clear out of the citations nakedly set down , what went before and after ? is it clear for example that when they speak highly of scripture , they mean not scripture unsenc't , but onely taken as significative of god's sence , as it must , to bee the rule of faith ; or , if of scripture senc't , they mean not senc't by the church , but by the human skill of private persons , which is the true point between us ? st. austin without doubt makes the church the interpreter of scripture , as is clearly seen by his discourse at the end of his 17. chap. of the profit of beleeving , which spoils your pretence to his authority . nay , do not they often mean by scripture the very sence of it , that is christs doctrine or the gospel ? as oft as you hear them speak of the things that are written , or call them principles , or the rule of truth and opinions , or speak of conforming other doctrines to them , and such like , so oft they speak of the doctrin it self contain'd in scripture , or the truths found there . such is that of clemens cited by you p. 316. 317. which speaks meerly of the sence of it , or the truths in it , which hee makes deservedly the rule to other truths ; and hence , now hee names scripture , then , the tradition of the church , then scripture again , it being indifferent to his purpose , the same sense ( which hee onely intends ) being included in both . such is also evidently your best testimony , to wit , that of irenaeus , which speaks of the gospell it self , preach't and writ ; that is , clearly of the sence indifferent to either way of expression . but what is this or indeed all that is said there to the letter of scripture taken as significative of god's sense , that is , not for that sense , nor as including it , but as the means and way to it ( as it must bee taken when 't is meant for a rule of faith ) and the plainness and certainty of that way , to all that are yet to come to faith , taking that letter as interpretable by private skill and maxims of language-learning , which is the true point between you and us ? bring testimonies for this , and you will do wonders . to use your own words p. 318. i need not shew what i have discours't here of every of his testimonies in particular ; for , whosoever shall read them with this key will find they are of no force to conclude what hee drives ( or ought to drive ) at . i am loath to suggest any jealousie of your insincerity in all these citations , though you have seldome fail'd in that point . present my service to your friend mr. stillingfleet , and assure him hee shall not bee neglected , though there were no other reason but your high commendations of him . your humble servant j. s. a postscript to the reader , reader , though i write to mr. t. yet i publish to thee , and so have a title to salute thee with a line or two . tell mee then , dost not find thy expectation deluded , which , sure-footing had rais'd , and our controversie begin to slide back into petty squabbles ? consider , i beseech thee how little i contributed to it , nay what care i took to prevent it ; hazarding some ill opinion of singularity in putting forth antecedently a letter to my answerer , requesting wee might hold to a conclusive method , rather than ( which i foresaw ) permit the clearing that most concerning point in hand relapse into wordish talk. if thou readest that letter , i hope thou wilt acquit mee , and think it rationall ; nay more , thou wilt easily see that mr. t. not onely waves speaking to it , or giving reason why , but goes point-blank opposit to it , using frequent ironies , quibbles and little squibs of university-wit ; and neither laying principles , nor admitting , or denying my consequences ( except very seldom ) nor distinguishing testimonies , or vouching any thing or way hee builds on to bee conclusive ; but catching mistakingly at this little word , and the other , putting upon mee twenty false meanings , with all the crafty arts that may bee to make mee relinquish pursuing the method i had begun , so disadvantageous to him , and fall to clear my self and accuse him , which is little to our cause and unsavoury to our readers , and so , not worth heeding or reading ; whence hee and his friends might hope the discourse would die and come to nothing . and , indeed , who expects better from him , who characters controversie ( which is the science or knowledge of the grounds of faith ) to bee nothing but a blessed art of eternall wrangling ? by which means hee gains himself indeed much credit for a great controvertist , who avoids all methods of concluding any thing , that is , labours to keep on foot and promote all the ways of wrangling ; and makes his adversary none , who pursues conclusiveness and wayes to avoid wrangling . but the plot shall not take ; i shall still go on my way in my answer ; and to this end that i might there onely attend thy benefit , i have voided out of the way this riff-raff with which this great controvertist in his way had so learnedly assaulted mee . in a word , i declare my resolution ( god giving life and health ) to bee this . i will never leave following on my blow , till either i bring them to lay principles that will bear the test ; or , it come to bee made evident to all the world they have none . what i attempt is , to settle the absolute immoveableness of faith against my adversary , whose avow'd position 't is p. 118 , that 't is possible to bee false ; nay the certainty of scripture too , which hee puts in the same case as to it's firmness . pardon the sleightness in composing this , and perhaps some possible oversight , though my conscience knows of none . i am chid by my doctor for writing it while i was in a course of physick , my strength and health both much decay'd . which , if it pleases god of his goodness to restore , i promise thee amends . 〈◊〉 7. 66. thy soul 's hearty well-wisher j. s. finis . errata . page 7. line 16. description . p. 14. l. 10. sections . p. 17. l. 17. in his . 16. l. 30. you proceed . p. 30. l. 16. particular . p. 32. l. ult . about . p. 36. l. 22. beefool'd . l. 23. too ; whereas l. 24. a distinction . d. 39. l. 11. wee too . p. 40. l. 27. tertullian . p. 48. l. 21. determin . p. 49. l. 19. determinate . p. 56. l. 23. your confute . p. 63. l. 3. the cause . p. 66. l. to from any . p. 69 , l. 2 , 3. knowledges . p. 75. l. 16. despair . l. 27. demonstration . p. 77. l. ult . thus. p. 95. l. 15. tenth . p. 98. l. 2. more forcible . p. 105. l. 21. self . p. 106. l. 1. to some . p. 107. l. 16. philosopher's . p. 121. l. 23. tradition's . p. 112. l. 9. binius . p. 117. l. 1. falshoods . p. 120. l. 28. deliver . faith vindicated from possibility of falshood, or, the immovable firmness and certainty of the motives to christian faith asserted against that tenet, which, denying infallibility of authority, subverts its foundation, and renders it uncertain sergeant, john, 1622-1707. 1667 approx. 245 kb of xml-encoded text transcribed from 106 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a59221 wing s2566 estc r783 12305325 ocm 12305325 59230 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59221) transcribed from: (early english books online ; image set 59230) images scanned from microfilm: (early english books, 1641-1700 ; 926:3) faith vindicated from possibility of falshood, or, the immovable firmness and certainty of the motives to christian faith asserted against that tenet, which, denying infallibility of authority, subverts its foundation, and renders it uncertain sergeant, john, 1622-1707. [24], 176, [6] p. [s.n.], lovain : 1667. reproduction of original in union theological seminary library, new york. attributed to john sergeant. cf. nuc pre-1956. errata: p. [6] at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -apologetic works. catholic church -infallibility. faith. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-06 emma (leeson) huber sampled and proofread 2004-06 emma (leeson) huber text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion faith vindicated from possibility of falshood : or , the immovable firmness and certainty of the motives to christian faith , asserted , against that tenet , which , denying infallibility of authority , subverts its foundation , and renders it uncertain . desistes adversus alios dicere ; caeterùm ita pro veritate loquêris , ut ea quae dicuntur argui refellique non possint . dionys. areopag . epist. 6. lovain , a. d. mdclxvii . introduction . though nothing be more natural than that all , who deny the certainty of the rule of faith , should deny also the certainty of faith it self , since the certainty of this later depends on the certainty of the former ; and , it is impossible the conclusion should be held certain , unless the premisses be held so too , yet , the conceit which the generality of those who call themselv's faithful or christian , have of their faith , and , consequently , the nature of that kind of assent , is such , that nothing can sound more horridly and blasphemously to their ears , than bluntly and without disguise to say , that all their faith may possibly be a ly for any thing any man living absolutely knows . for , a certain goodness of rational nature , has fixt this apprehension in them , that , since the world is made for the salvation of mankind , it is unsuitable to the wisdom and goodness of providence , which has furnisht us with means of certainty for our inferiour concerns , that the principles on which eternity depends , should fall short of that certainty , and , consequently , of strength and efficacy to move & carry us on to a steady pursuit of that greatest , and , in comparison , onely interest . notwithstanding , so unresistible is the force of this evident truth , that , whoever has deserted the catholick church , and her rule of faith , tradition , can have no absolute certainty of faith ; that is , indeed no true faith ( for that truly is faith which the generality of those who use the word mean by it ) that the more intelligent amongst them , conscious of the manifest weakness of their grounds , are necessitated , in their controversies , when they should defend their faith , in plain terms to disgrace and betray it ; chusing rather candidly to confess it to be all a possible falshood , than to undertake that impossible performance to maintain that it is an absolute truth . i cannot resemble this natural conceit of the perfect certainty of faith , inbred as it were in the generality of those who have had even a glimmering of christianity , to any thing so well as to the apprehension , the former world had of a godhead . for , as natural instinct forc't those , who had not light to know the true god , to affix the notion of a deity to some false one , as some eminent heroe , the sun , thunder , fire ; nay , there was nothing so ridiculous but they would make a god of it , rather than forgoe the tenet of a soveraign power so deeply rooted in them by nature ; so , our modern misbelievers , rather than they will relinquish their opinion , that faith and the means to know the way to heaven is absolutely-certain , springing naturally from the conceit they have that god has a providence for the salvation of mankind , chuse to misplace the notion of the certain means to know god's will , or rule of faith , in the most unlikely things imaginable ; as , in a ridiculous whimsy of fancy little better than a dream , nay sometimes in a dream it self , or in the motion of some hypocondriacal vapour , as do the fanaticks ; others , in other things seemingly wiser ; as , in their opinions of some men they esteem good and learned ; in meerly their being educated thus by parents who confess they have relinquish'd what themselves had been educated to ; in interpretations of words by grammatical skill which were writ long ago , and in dogmatical points , where every word is capable of equivocalness ; nay ( which is indeed as mad as the most extatick of them all ) to affirm that such words are so plain to every reader that none can miss the right sense of them : all which , though plainly confuted by this principle which nature teaches the rudest , that , that can never be a way which many follow to their power and yet the greater part are misled , joyn'd to their plain experience that many followers of these wayes exceedingly differ ; yet , so prevalent is the force of the other truth , that they will wink at this later to embrace that ; insomuch that none of those ( i except seekers , by what name soever they are call'd , as not being pretenders to faith ) but , were they ask'd whether they be not as certain of their faith as that they live , would readily and heartily answer affirmatively ; i mean those of every sort who follow meerly the guidance of uncorrupted nature in this affair . notwithstanding , as in the pa gan world there were found many witty men , who , out of unacquaintance with the true godhead and the unworthyness of the false gods then in vogue , or out of a conceit of many misgovernments in the world , speculated themselves out of their natural notions and went about to deny absolutely there was any god at all ; so it happens that , amongst those who have deserted the catholick church , there are found diverse men of speculative and searching brains ; who , out of unacquaintance with , or at least their sleightly penetrating the nature of the catholick rule of faith , the living voice and practice of the church , or tradition , and , withal , seeing the vanity and manifest inability of their own pretended rules to ascertain them absolutely their faith is true , joyn'd with the experienc't disagreement in faith amongst diverse pretenders to it , would speculate themselves out of their natural christianity , and deny any absolute certainty at all of faith , or the way to salvation ; contenting themselves with a probability in the grounds 't is built on , miscall'd by them moral certainty ; confessedly consistent with a possibility of falshood . which kind of grounds permits ▪ that perhaps all may chance to be shown to morrow a meer illusion and a bold lye ; and all the christian world hitherto to have been possibly led by the nose by a false impostùre ; nay , to have held that imposture most sacred , and preferr'd the adhering to it before all the goods , life or nature could bestow . how near this wicked tenet approaches to atheism appears hence , that 't is next to the denial of a god-head , to deny that in proper speech we know him , or the way to him ; yet this is the very position of those who put a possibility of falshood in faith ; since none can truly be said to know that to be true ; which he sees and acknowledges may not be true at the same time . this seed of infidelity sown when the rule of faith was renounc'd , first dar'd to appear publickly above ground in the writings of mr. chillingworth and the l. falkland ; and , though , had it been propos'd barefac't , in another occasion , it could have hop'd for no welcome reception even amongst the generality of the protestants themselves , who were made believe ever since their breaking from the church , their faith had the word of god for its basis , which they honestly understood to have the same certainty as if god himself had spoke it ; yet , being drest up by their plausible rhetorick , and , advanc'd in a circumstance when they were confuting the papists , the middle sort of protestant readers at unawares let it pass as meritorious to their party ; and the wiser sort embrac'd it both as a real truth , and also as making best for the interest of their cause when they would oppugn us ; what disservice soever it did tot he common cause of religionor christianity . for , they were not at all sollicitous ( so strangely did faction transport them ) so they could in their conceit overthrow the infallibility of the catholick church , though they reduc'd all faith into incertainty , and all the grounds on which 't is built , into a tottering contingency . it seem'd to threaten a mischief considerable enough to christianity , that such a pernicious tenet should be publickly own'd in controversy , to taint the wiser sort of readers with atheism , in which it hath been too successful ; but , it grew intolerable when it durst take the boldness to appear in sermons pronounc'd in very honourable assemblies , and afterwards publish'd in print ; where , under the title of [ the wisdom of being religious ] and a great many seeming shows , and , i heartily think , very real intentions of impugning atheism , by an ill-principled , and ( in that circumstance ) imprudent and unnecessary confession in equivalent terms of the possible falshood of faith , nay even as to the chiefest and most fundamental point , the tenet of a deity . religion receives a deep wound , and atheism an especial advantage : as may perhaps more particularly be shown hereafter . i envy not that sermon , and some other productions of mr. tillotson their authour , their due commendations , though he be my adversary ; i acknowledge that in his clear method , or disposition of his matter , and the cleanness of his style , which fit him for an excellency in preaching , he hath few equals ; and that , had he good principles , he would deliver them as intelligibly as any man i know ; onely i could wish he had right principles to ground his discourse , without which he can never make a controvertist , but must needs undermine the solid foundation of christianity , if he undertake to meddle with the grounds of it , even while he goes about to defend it . what i am on this occasion chiefly to reflect on , is my own obligation ; which is , the boldness of owning and publishing the incertainty of christian faith , being come to the height , to assert it's absolute firmness and certainty in the best manner god shall enable me : and his providence seems to require it of me at present ; in regard 't is expected i should reply to mr. tillotson 's pretended answer to sure footing ; whose first principle in that reply seems to be this , that , what he deems the rule of christian faith , and , consequently , that faith it self is possible to be false ; for , by virtue of this position , which he defends p. 118 , and in diverse other places implies and builds on , he more oppugns my discourse than by any other thesis whatever . the contrary to which if i evince , then the protestants own confession , that they have no absolutely-certain ground or rule of faith , confutes them without more ado , and concludes them to have relinquish'd its onely right , because its onely truly certain rule , tradition . yet , were it not my chief design to establish the absolute truth of christian faith in it self , by all the arguments i can imagin , and not meerly to confute protestant controvertists , i needed not take the pains thus to multiply demonstrations , or even alledg so much as one . for , since , whatever they pretend seemingly to antiquity or authority of fathers by their voluminous quotations , yet they will finally and heartily stand to nothing in contests about faith , as conclusive , but their own interpretations of scripture ; which being so weak a ground that every dayes experience shows it's failings ; an ordinary probability is abundantly enough to overthrow their discourses , whose very principle is not onely improbable , but evidently a false one ; whence , the meanest catholick writer cannot fail to have the advantage over their best in a prudential man's esteem ; because he cannot possibly miss of a medium more probable than is their main ground . i declare then that my chief end in this treatise is to settle christian faith , or to demonstrate that it must be truly or absolutely certain ; and that my applying it now and then to my opposers , is onely a secundary intention , and meerly occasional . ere i fall close to my proofs , that faith cannot possibly be false , to avoid equivocation in the words , i declare that by the word [ faith ] i am not sollicitous whether be meant our act of faith or the points of faith , that is , the object of that act ; but judg that distinction wholly impertinent in this present discourse ; and , the reason is , because i cannot affirm a point true or false , but as it stands under motives able to make me judge , assent or beleeve 't is such or such ; which motives , if they be such as are able to convince that the point cannot but be so , then my iudgment or assent tothose points , thusconcluded , that is my act of faith cannot but be true ; because it depends intirely on grounds impossible to be false , viz. those motives ; but , if those motives are not of such a nature as is absolutely conclusive the thing is , then both the thing , object , point , or proposition of faith , as being onely knowable by virtue of them , may be otherwise , and also my act of faith or belief of those points may be a wrong or erroneous iudgment ; that is , both of them may be false . to ask then if faith can possibly be false , is to ask whether the motives laid by god's providence for mankind or his church to embrace christian faith , must be such as of their own nature cannot fail to conclude those points true ; and , to affirm that faith is not possible to be false , is equivalently to assert that those motives or the rule of faith , must be thus absolutely conclusive , firm , and immovable . hence is seen , that i concern not my self in this discourse with how perfectly or imperfectly diverse persons penetrate those motives ; or how they satisfy or dissatisfy some particular persons ; since , i onely speak of the nature of those motives in themselves , and as laid in second causes by gods providence to light mankind in their way to faith : to which the dimness of eye-sight , neglect to look at all , or looking the wrong way , even in many particular men , is extrinsecal and contingent . lastly , to avoid mistake and confusion , i declare , that there being two sorts of questions , one concerning the existence of a thing , call'd an est , viz. whether there be any certainly-conclusive rule of faith , or no ; and the other about what is the certain or truely-conclusive rule of faith , call'd quid est ; i am not now discoursing about the later ( that was the work of sure footing ) but the former onely . indeed , in my first discourse there i endeavour'd to evince this truth from par . 1. to par 17. by diverse arguments ; but , because mr. t. waves the speaking to those premises as they tend to infer my conclusion , and onely discourses a little ( mistakingly ) against the conclusions themselves , therefore , being resolv'd to write a treatise to establish christian faith , i thought fit to apply it to his proceedure there ; that so i may both more forcibly invite him to that necessary though neglected duty , and , withall that by settling the existence & nature of faith and it's rule first , i may clear the way methodically to discover what , and onely what , can be the right rule of faith. and , possibly in my next treatise if mr. t. and mr. st. think fit to continue on this discourse forwards by answering this , they may , by denying that in true speech the points of faith are truths , or faith is true , oblige me to begin yet higher , and make use of such mediums as are more direct and immediately fit to confute atheism . the understanding reader will easily pardon the speculativeness of this treatise in great part of it : if he reflects that discourses built on intrinsecal mediums and manag'd in the way of severe reason , do naturally , nay must necessarily , bear up to the first principles ; yet , by the harmony and connexion of truths with one another , there will be found also very many proofs fairly intelligible by the middle sort of prudential men ; especially in those arguments which are drawn from practice ; and , if i flatter not my self , some proofs , and those convincing ones too , suitable to every capacity . this comfort my readers may expect to reap by this procedure that it must forcibly shorten disputes , and bring controversies after a while to a period , unless our adversaries be still obstinately bent to play the drolls instead of soberly and pertinently disputing . for , hardly can errour hide her deformity , when she is exposed naked to the view of rational nature in the noon-day-light of first-principles . faith vindicated from possibility of falshood . first eviction . § 1. i lay for the basis of my present discourse these two propositions . 1. christians are oblig'd to hold firmly , profess , and stand to it , even with the loss of their lives , that points of faith are truths . 2. none can be thus oblig'd to hold , profess , and maintain that to be truth which they know not to be so . the later of these is as certain , as that god , the imposer of this obligation , is good : for how unworthy his infinit goodness were it , to will that rational nature or mankind should act irrationally by holding firmly what it has no firm grounds to hold ; that is , what it knows not to be so ? or to sacrifice its very being to testifie the truth of those points , concerning which , if it work according to right reason , the nature god has given it , and deviate not from that by a weak credulity , it can never be perfectly satisfy'd that they are indeed truths ; which it can never be , if , notwithstanding all it knows , they yet may possibly be falshoods . no man in true morality ought to say what he knows not , much less so asseverantly , as to seal it with his blood . as for the former proposition , which i account most fundamental to the ensuing discourse , i am to declare that by holding , &c. a thing to be a truth , i understand the holding that the thing absolutely , in reality , or indeed , is so as i judge . whence to this holding a thing to be truth , 't is not enough that a man hold it is so to the best of his judgment ; but 't is requir'd moreover , that he hold he is not deceiv'd in making such a judgment ; and this , because he holds his thought conformable to the thing . for , this settles verity or truth on its proper and firm foundation , the thing ; and not on the unstable motions of his judgment , as does the other . my first and chief postulatum thus understood , i esteem to be self-evident to all that converse with christianity taken in its largest sense , as i declar'd in my introduction ; setting aside that sort of speculaters ; i mean those of our modern adversaries , against whom i dispute at present ; and of whom the question is now agitated , whether they are indeed to be held right christians or no. and i conceive that he who should deny it , must be bound to put the contradictory position ; and to affirm , that christians are not bound firmly to hold , profess , and maintain with the loss of their lives the truth of their faith , but its likelihood onely . he that affirms this , if he would be held a christian , is to be confuted by the contrary sentiment of the generality of christians , from whom he dissents in so fundamental a point as is the rightly understanding the nature of faith , which they profess , and which it so highly imports them to know ; that is , indeed , in rightly understanding the meaning of the word faith. if he be no christian , yet hold the godhead , 't is to be demonstrated partly from the proper effects of faith , and the nature of the great difficulties , both intellectual and moral , which 't is ordain'd to master : partly out of the nature of god and his attributes , obliging him to lay means proportion'd to an intended end ; or to establish every thing according to the concern that depends on it , which concern in our case is the highest imaginable , to wit , the salvation of mankind , the end of creating those very entities on which the certitude of science is built . or , lastly , if he be an atheist , the deity and it's attributes are first to be demonstrated : as also what is man's summum bonum , and the immediate disposition to it ; and then the nature and certitude of faith , and consequently of it's rule are to be demonstrated . supposing then my later postulatum to be evident to all that know there is a wise and good governour of the world , and who understand the common principles of morality ; and my former postulatum to be clear and undeniable matter of fact to those who converse with christianity ; and therefore to have unavoidable force upon all that would be held professors thereof , i shall be bold to proceed upon them . and , first , logick , whose proper office 't is to look into the nature and actions of our soul as rational ; and as it were , to anatomize her thoughts , takes up the discourse , and proceeds thus . § 2. truths are found in propositions ; a proposition consists of two notions called subject , and predicate , and a third , whose office 't is to connect them ; whence to know a thing to be truth or true , is to see the conn●xion between the two notions spoken of , or to see that the third truly connects them . now there are but two wayes imaginable ( abstracting from experience ) how this may be seen : either by seeing immediately that those two notions are the same with one another out of the very notions themselves ; or else by seeing that they are each of them the same with a third ; whence follows , that , unless that third notion can fail to be the same with it self , those two notions which are the same with it , cannot possible fail to be the same with one another . the former is called self-evidence ; this later , evidence by deduction : both are built immediately upon this grand verity , that , the same is the same with it self ; wherefore , unless it be seen : that the truth of that most self-evident axiom is engag'd in their patronage , they cannot be even known to be true ; and , if it be seen that it is thus engag'd , they must needs be known impossible to be false ; since 't is most manifestly impossible , that first principles should be false , or that the same should not be the same with it self . wherefore , either points of faith need not be known to be truths , or else they must ( by reflecte●s at least ) be known impossible to he false . § 3. the same is evinc't from the nature of the subject in those propositions which affirm the truth of any point of faith : for , if we look narrowly , we shall find that the subject in those is , either formally , or in effect , a proposition it self ; as when we say , this proposition [ christ is really in the sacrament ] is true ; [ that god is one and three ] is true , &c. where the subjects are manifestly these ; christ is really in the sacrament ; god is one and three , or , a trinity is . a proposition then being a speech apt to express truth or falshood , nay necessarily determin'd to do the one , ( excepting those which speak of a future contingent ) it follows , that who ever is bound in reason to affirm that the proposition expressing the point of faith is true , is bound likewise to affirm 't is impossible to be false , if taken in the same sense he means it ; that is , indeed , if taken for the same proposition , since 't is impossible truth should be falshood . either then christ's followers are not oblig'd to affirm the points they profess are true , which thwarts the sentiments of the christian part of mankind ; or else , they must necessarily be oblig'd , withall , to affirm them impossible to be false . § 4. the same is concluded from the nature of the copula , [ is ] whose office being to connect or identifie the notions of the subject and predicate , that is , to express that what is meant by those two notions is to be found in the same thing , or that they have one common stock of being , its proper signification is being or existence ; not absolutely , as if it meant that either of the terms exists in things ; but comparatively or conditionally as it were , that that being which belongs to one of the terms , is the same being with that which belongs to the other ; or that by the same being whereby one of the terms is , the other is also . now then , this kind of expression or signification being such as has no latitude between it and its utmost opposit or contradictory , [ is not ] it being the most uncompounded notion that is , and not capable to be mingled with any alloy or participation of its opposit , as it happens in contraries : it follows that who holds the truth of the proposition , or , which is all one , the identification of the two terms exprest by the copula [ is ] must hold it absolutely , and the opposite to be impossible to be false ; nothing being more impossible than that is and is not should both be true at once ; or that the same thing should be the same and not the same in the same respect , that is , should be true , and not be true : and hence it is , that though distinctions use to fall upon the equivocalness of the two terms , yet no man that knows what logick meant , ever distinguisht the meer copula , its simplest notion not admitting any possible division . § 5. our argument from the copula is particularly strengthen'd from the nature of the predicate in the propositions we speak of ; i mean in such speeches as affirm such and such points of faith to be true. for true means existent , in propositions which express onely the an est of a thing , as most points of faith do ; which speak abstractedly , and tell notwherein the nature of the subject it speaks of consists , or the quid est . so that most of the propositions christians are bound to profess , are fully exprest thus ; a trinity is existent , a christ god-and-man is existent , &c. and the like may be said of those points which belong to a thing or action past ; as , creation was , christs crucifying was , &c. for , existent is the predicate in these too , onely affixt to another difference of time ; and 't is equally impossible such subjects should neither have been nor not have been , or have been and have not been at once , as it is that a thing should neither be nor not be at present , or both be and not be at present . regarding then stedfastly the nature of our predicate , [ existent ; ] we shall find that it expresses the utmost actuality of a thing ; and , as taken in the posture it bears in those propositions , that actuality exercis'd ; that is , the utmost actuality in its most actual state ; that is , as absolutely excluding all manner or least degree of potentiality , and confequently all possibility of being otherwise ; which is radically destroy'd when all potentiality is taken away . this discourse holding , which in right to truth i shall not fear to affirm ( unconcern'd in the drollery of any opposer ) to be more than mathematically demonstrative , ( as shall be shown more particularly hereafter ) it follows inevitably , that who so is bound to profess a trinity , incarnation , &c. is or was existent , is also bound to profess that 't is impossible they should be not-existent ; or which is all one , that 't is impossible these points of faith should be false . § 6. the same appears out of the nature of distinction or division apply'd to our predicate existent , as found in these propositions : for , could that predicate bear a pertinent distinction , expressing this and the other respect , or thus and thus , it might possibly be according to one of those respects , or thus consider'd , and not be according to another , that is , another way consider'd : but this evasion is here impossible ; for , either those distinguishing notions must be more potential or antecedent to the notion of existent , and then they neither reach existent , nor supervene to it as its determinations or actuations , which differences ought to do ; nor can any notion be more actual or determinative in the line of substance or being , than existent is ; and , so , fit to distinguish it in that line ; nor , lastly , can any determination in the line of accidents serve the turn ; for , these suppose existence already put , and so the whole truth of the proposition entire and compleat antecedently to them : 't is impossible therefore that what is thus affirm'd to be true , should in any regard be affirm'd possible to be false ; the impossibility of distinguishing the predicate pertinently , excluding here all possibility of divers respects . § 7. the same is demonstrated from the impossibility of distinguishing the subjects of those faith-propositions ; for those subjects being propositions themselves , ( as was shown § 3. ) and accepted for truths , as is suppos'd , they are incapable of distinction , as shall be particularly shown hereafter , ( evict . 3. § 5. ) besides those subjects being points of faith , and , so , standing in the abstract , that is , not descending to subsuming respects , even in that regard too they are freed from all pertinent distinguishableness . § 8. the same is demonstrated from the nature of truth , which consists in an indivisible : whence there is nothing of truth had , how great soever the conceived approaches towards it be , till all may-not-bees , or potentiality to be otherwise , be utterly excluded by the actuality of is or existence : which put or discover'd , the light of truth breaks forth , and the dim twilights of may-not-bees vanish and disappear . § 9. the same is demonstrated out of the nature of connexion found in the aforesaid propositions . for , 't is evident their truth consists in the connexion of those notions which make the subject and predicate . whoever therefore sees not the connexion between those notions in the principle of faith , sees not the truth of any of those propositions ; that is , those propositions are not to such a man true. wherefore , connexion excluding formally inconnexion , so that 't is clearly impossible they should be found together in the self-same subjects , and the falshood of such propositions consisting in the unconnectedness of their terms , it follows that he who is oblig'd to profess those faith-propositions true , must see the connexion between their terms , and consequently that they cannot possibly be inconnected or false . again , since all approaches or vicinity to connexion , by how near degrees soever they are made , are not connexion , it follows that all connexion consists in an indivisible , and can admit no latitude for a possibility to be otherwise , to be grounded on . lastly , all connexion being necessarily immediate , or seen by virtue of immediateness , and to see immediate connexion being the producer of certain knowledg , or of assurance the thing cannot but be so ; it follows , that to see the truth of such propositions , or , which is all one , the immediate connexion of their terms , is to see they cannot but be so , or that they are absolutely void of all possibility of falshood . § . 10. by this time we are brought orderly to look into the nature of opinion . which word i take not here in a large sense for any kind of assent , however produc 't ; but for an assent or adhesion to a tenet without sufficient grounds to evince the thing is so as the opiner judges ; as it is taken in that proverb , turpe est opinari . now , 't is most evident , that there would be sufficient grounds to convince , in case , the term or point were seen to be deduc't by immediate steps , or a train of immediate connexions to that very conclusion . 't is manifest then , that 't is therefore opinion , and blame-worthy , because its grounds , as they are laid in the understanding of the assenter , want or fall short of this immediate connexion ; so that opinion is a judgment upon remote or unimmediate considerations . by which means it comes to pass , that the most necessary verity of that grand principle , [ the same is the same with it self ] upon which all certainty both of first principles and of deduction is built , and whose perfect self-evidence and interessedness in whatever belongs to right discourse , seem to make the very light of reason consist originally in it , is not engag'd in the opiners discourse ; whence , wanting immediateness , it becomes unconnected , incoherent , weak , and slack , or rather indeed null . no wonder then if all opinion , how near soever it approaches seemingly to immediate connexion , and how strongly soever it be supported by an experienc'd seldomness of such effects , or the conceiv'd unaptness and fewness of causes fit to produce them , yet it admits possibility of being otherwise ; in regard it fails in its very root and basis , by not relying on the main principle and foundation of all steadiness in humane discourse , and which is of so necessary a truth , that 't is impossible to falter or give way , to uphold and exempt it from a liableness to disconnexion of those notions which it pretended , and ought to identify ; that is , from a liableness to errour . § 11. from this declaration of the nature of opinion , it is render'd manifest out of what fountain-head all rational assents flow ; namely , from seeing the immediate connexion of one term with another ; or , which is all one , that this principle [ the same is the same with it self ] stands engag'd for their verity : also , that the light of reason consists fundamentally in this ; and formally in deriving the perfect visibleness of this to make other propositions also visible to the eye of our understanding . likewise , that assents not springing from this light of reason , must be , as such , irrational ; and arise necessarily from the will , taken as not following the light of understanding , but as prompted and put forward by some passion , viz. some irrational desire or inclination the thing should be so , which prest and precipitated the understanding into assent before due motives forc't it . as likewise , that since none can be bound constantly to profess what he cannot steadily see to be true , a christian who is thus bound to profess his faith true , must see that the first principle now spoken of , which gives all steadiness to our intellectual sight , is interessed in the patronage of the proposition he assents to : whence , true faith , by reason of its immoveable grounds , can bear an asserting the absolute impossibility of its being false ; whereas , who ever affirms faith may possibly be false , makes it built upon remote mediums , that is , such as are either not immediate ; or ( which is all one ) not seen to be immediate to the two terms of the proposition assented to ; and so , they become destitute of the invincible strength of that first principle which establishes all deduc't truths , and legitimates all assents to them . whence follows inevitably , that he turns all faith into opinion ; makes faith absurd , preternatural and irrational ; importing that 't is a thing which men must assent to or say interiorly 't is so , and yet see no solid grounds why it must be so ; profess stoutly 't is true , and that they are sure of it ; and yet , if they will speak truly , profess with all , that it may be false , and that the whole world may be mistaken in it ; and lastly , he leaves all christs doctrine indefensible , and utterly unmaintainable to have , absolutely speaking , either any solidity or steadiness in its grounds , or one true word in it self . second eviction . § . 1. from this not-seeing the connexion of the two terms in the conclusion by a medium immediately connected to them both , but by distant glances onely , which have not the power to make one see intellectually the thing is , or assent ; joyn'd with this that , notwithstanding , 't is not seen those terms are opposit or inconnectible ; the soul becomes hereupon , as it were , invironed with a kind of intellectual darkness , and sees not which way to step forwards , without danger of harming hor cognoscitive or truth-affecting nature by errour . whence , she remains in a kind of neutral condition , which we call suspence . but , 't is to be well noted , that this suspensive condition of the soul , not being a state of actuality or determination , ( much less of utmost actuality , as is the seeing , by virtue of that main principle before-nam'd , that a thing is ) but of indetermination , potentiality , and confusedness ; its nature admits consequently infinite degrees , according as the appearances which incline her towards assent or dissent are greater or less . moreover , as in the passing from indetermination to determination ( for example ) in a motion to a terminus of rest , there are diverse approaches of that motions quantity so very near the terminus or end , that their distance is undiscernable to a vulgar eye , and needs exact skill to distinguish them : so it happens here , that there must necessarily be found divers inclinations or approaches towards assent , which have so small a degree of suspence in them , that they are hard to be distinguisht from absolute assents , but by a learned reflecter ; and the way he takes to distinguish them must be to observe whether the understanding , acting reflectingly , that is , looking into the nature of its own act , finds there that it absolutely yields it self over to judg the thing is existent or true , or whether it onely judges it very probable or truthlikely . for , any assent to the greatest likelihood of a thing is as far from being an assent to the things existence , as the notion of existent or true is from the notion of very likely to be true . and if the assent to the former be not actually an assent to the later , yet tend towards it , as it does ; then 't is potential in respect of it , and so includes some degree of suspence ; which defect only can in our present case , hinder the other from being actually it , according to our former discourse . assent , then , to the meer likelihood of a thing , is , or at least implies , suspence of its existence § 2. another thing which inclines men to confound the assent to the likelihood of a thing , with the assent to its existence or truth , is habituation or custom . for , men being us'd to proceed naturally to outward action upon a very high probability , without more adoe or examination , they are hence apt to apprehend that a conceit , which had so little and so undiscernable a proportion of suspence in it , was a perfect assent : and that , because the soul quite yielded to the motive as to exterior action , therefore it yielded likewise as to interior assent . whereas , by reflecting on the nature of this act in the soul , and by retriving its grounds , we come to discover that , however the soul runs promptly and rationally to outward action upon such a motive , when she is concern'd to act , even after deliberation ; yet , not so to interiour assent , if she acts rationally ; but , upon reflexion , finding in her self nothing to fix in her the existence of the thing , or elevate it beyond the possibility of not-being or being false , she hangs back from assenting the thing is , and is constrain'd to say interiorly , or acknowledg in her own breast , she may possibly be mistaken , and the thing possibly be not-existent , for ought she sees ; which restrains her from truly assenting that the thing is . § 3. an instance will render our discourse clearer . 't is propos'd then ( for example ) to our judging power , whether america be or no ? and we 'l suppose ( to avoid a disputed case ) the evidence of authority has convinc'd the understanding it once was , by the impossibility the several attesters should either be deceiv'd in a plain object of eye-sight , or have a common motive able to make them conspire to bely their eyes . but , the question is , whether it be now or no. and , the uncouthness and unlikelihood that so vaste a place should be destroy'd , joyn'd with the customariness of acting upon a very great probability , makes him who is to act in order to it , ( for example , send a ship thither ) proceed to his intended outward action fearlesly , and esteem him mad who desists upon a conceit of so unlikely a failure . for , since all action is in particulars , and particulars are the very sphear of contingency , it follows , that we must not act at all , if we expected demonstrations of the several objects and adjuncts of our outward action : whence he deserves justly to be accounted frantick who should desist from action where there is so high a probability ; for this extravagant cautiousness were in effect to take away the motives to any exteriour action in the world , and consequently all such action it self . but now , let two speculaters or scholars meet together , who consider not the practicableness , but meerly the truth of things ; and aim not to better their purse by merchandizing or outward endeavours , but their understandings by rightly-made judgments or assents , that is , by knowledges : and we shall see their working on the point turns upon other hinges . in the other , there was necessity of acting , without which the world could not subsist : but , here 's no necessity of assenting , which we suppose onely aim'd at , at present ; nor can there be any , unless that principle or cause of all assent [ the same is the same with it self ] comes to exercise its over-powering virtue upon the soul. there , it was enough that prudential considerations discover'd a betterness to act exteriourly , all things weigh'd ; to which needed not a severity of principles forcing the truth of the thing : but here , those principles , which are the maxims of metaphysicks or supreme wisdom , are the only things to be consulted ; and the prudential weighing of particulars avails little or nothing towards the secure establishment of the truth aim'd at . there , some harm was likely to ensue , if they acted not exteriourly , and went not about their work : but , here , no harm at all could come by not acting interiourly ; i mean , by not-assenting , but suspending till the beams of truth , by the fountain-light of that first principle , clear'd their understandings : rather on the contrary , a great harm was certain to ensue upon assenting in that case , that is , an injury to reason , their true nature ; by concluding , without seeing a middle term connecting the two extreams , on which every act of right reason is built . these scholars then , or pursuers of truth , consult with speculative , not practical principles , to guide their assents by . they are certain that such an effect ( as is the destruction of america ) cannot be without a cause ; and experience tells them such causes seldom or never happen : yet , knowing that all material things have contingency annext to their natures , and not discovering any evident principle in nature hindering the vast oceans on either side america to overswell the continent , and so destroy it ; they are forc'd to confess interiourly america may , for any thing they know , possibly not be ; whence they are forc'd to suspend , as to its existence , and only assent to it's extream likelihood of existing . § 4. the use i make of this discourse at present is this : that , though likelyhoods have a great latitude ; yet assent , ( being the terminus of those inclinations towards it , which gradually exceed one another ) consists in an indivisible , as does the notion of is , on which ( either seen , or deem'd to be seen ) 't is built , and to which it goes parallell . that , all acts falling short of assent to the existence of a thing advance no farther than great assents to it's likelihood , and fall under the head of suspensive acts ; as to that things existence , as the soul will discover upon reflexion : and that , when we mistake one for the other , 't is for not distinguishing well the great resemblance between assenting as to outward action , and as to the speculative truth ; as also between assenting to the extream likelihood of a thing , and assenting to its existence . that , whensoever we see the possibility of a things being false or not-existent ( which in our case is all one ) we cannot have an assent to it's existence , but to the likelihood of it only , and suspend as to its existence or actual being : and that , therefore , they who acknowledg that , notwithstanding all the means used and all the grounds it has , faith may possibly be false to us , cannot be held to assent to the existence or truth of those points ; but to suspend concerning their truth , and to assent only to their likelihood to be true , which , whether it be a sufficient disposition to denominate such persons christians , will easily and best be determin'd by the vulgar of christianity , who possess the genuin and natural meaning of the word faith , untainted with the frantick conceits sprung from such speculations as are taken out of fancy ; not , as they ought , from the nature of the thing . § 5. the same argument may be made from the nature of firmly holding , as was from assent ; and the self-same discourse , mutatis mutandis : since 't is most evident , none can firmly hold a thing to be true , which he sees and acknowledges , that is , holds may be false ; however he may hold it very likely to be true. § 6. the same is evinc'd from the notion of knowing : which word i take here abstractedly , unconcern'd what kind of knowledg it be ; provided it be true and proper knowledg , and not abusively so call'd . for , since nothing can be known to be but what is , nor known to be such but what is such : again since christians , if they have either honesty or wit in them , must , some way or other , know points of faith to be true , whose truth they esteem themselves bound to profess and stand to even with the loss of their lives ; it follows , those points must be what they are known to be , that is true ; and consequently ( unless knowledg can be ignorance ) impossible not to be or to be false . § 7. what hath been said of assent and holding and knowing may also be discours'd from the notion of certainty : for this has the same nature with the former , as it is a determination of the understanding ; i mean , intellectual determination is the common genus to them all : and they differ only in this , that knowledg and certainty are proper effects of evidence , whether sprung from the thing or from the attester , nor can they be where there is wanting the intellectual light issuing from that first principle of all evidence so oft spoken of ; whereas h●lding or assenting can proceed from the blindness of passion , or from ignorance , as well as from the clear sight of the understanding . now that the nature of certainty consists in an intellectual determination thus originiz'd , and consequently , when put , excludes all possibility of being otherwise ( which is the point i aym to evince ) appears , partly from the etymology , and most evidently from the use of the word . for , certus signifies determinate . as then , when the matter spoken of restrains that word to volition , it signifies an absolute determination of will or resolution ; as , certus ●undi : so , when we are speaking of the ground of intellectual certainty , and say the thing is certain , we intend to express full as much as when we say , the thing is ; which speaks ultimate determination and actuality in the object , consider'd in it self : and , in like manner , when the same word is intended to signifie formal certainty in us , or that disposition of the understanding whereby it is said to be certain , it must necessarily signifie ( unless , contrary to the nature of words it's most formal notion be less rigorous then those which are less formal ) a determinate state of the understanding , or an intellectual determination . whence , as a thing is then certain or determinate when it is ; so the understanding is then determin'd according to it's nature , or certain , when the thing is seen to be as it is , which immediate effect of the other is impossible , but by virtue of the first principle of evidence making that clear discovery ; and , this engaged , all intellectual potentiality , or possibility of not being seen to be , is totally and formally , that is , most absolutely excluded . the true and genuine notion , then , of certainty imports an absolute impossibility that that judgment which so fixes and determines the understanding should be an errour , or false : since nothing can be seen to be , but what really is . § 8. again , since determination in any kind , is the terminus of all indetermination in the same kind , and so , beyond it : it follows , that certainty or intellectual determination , is plac'd beyond all possible degrees of indetermination of the mind , or uncertainty . certainty , therefore , is not attain'd till all possible degrees of uncertainty , and , consequently , possibility of falshood to us , or errour , be transcended and overcome . faith , then , must be deny'd to be certain , if it be put possible to be false . §9 . and , as my former discourse has endeavour'd to display the nature of certainty from its genus and difference , which compound it's definition ; so the same will be still more satisfactorily evinc't from observing the language of mankind , when they use the word certain . for , that being most evidently the signification of a word which the intelligent users of that word intend to express by it : if by divers sayings of theirs we can manifest that they meant to signifie such a conception by that word , that will infallibly be the true meaning of it , and that conception will have in it the true nature of certainty . let us observe then attentively what is at the bottom of their hearts , when they use these and the like familiar discourses , which naturally break from them . how frequent is it , when any one asks another , is such a thing true ? and the other replies , i verily think it is ; he returns upon him with this pressing demand ; i , but are you certain of it ? may not you be mistaken ? which clearly intimates that that disposition call'd certainty , is beyond all inclinations , motions , or indeterminate tendencies of the understanding , making it verily think 't is true , which speaks the next remove , as it were , from a certain assent ; and , consequently , that 't is an absolute determination and fixure of the soul that 't is true : as also , that certainty elevates the soul beyond hazard of mistake . again , many times , when one is smartly questioned , if he be certain of a thing ? not daring , upon better reflexion , pretend to certainty , he replies warily ( in a moderate word which diminishes and falls short of the other ) that he is morally certain of it ; which evidences that the notion of certainty is in point of fixing or determining the understanding , beyond that counterfeit certainty , call'd moral certainty : wherefore , since all moral certainty ( as they call it ) how great soever , though it be penetrated perfectly according as 't is in its own nature , is seen to consist with a possibility to be otherwise ; true certainty , which exceeds it , must needs include an impossibility to be otherwise . faith , then , is not , in true speech , certain , unless it be impossible to be false . § 10. again , let an overweener , after his mistake becomes visible , be challeng'd with it ; we find that , in common speech , we use these or the like words , you said , or thought , you were certain of it , but you see you are mistaken , is it not evident that the word certain excludes a possibility of being otherwise ? since his being certain of it formerly is deny'd purely upon this score , because he was mistaken : which shews that the true notion of certain is inconsistent with mistake ; that is , that certainty implyes unmistakableness or , which is all one , inerrability hîc & nunc in the present affair . whereas , had the notion of certainty admitted a possibility not to be as he judg'd , he had not been so mistaken in judging that certain which by actually happening not to be was shewn afterwards possible not to be . to think to evade , by alledging that it was not meant his mistake consisted in judging that certain or impossible not to be , which was possible not to be , but in judging that would be , which afterwards hap'd not to be , is meerly childishness and folly amongst men , who hold that things are carry'd on by the course of cause and effect ; and that things therefore happen because a cause puts them , or not happen because no cause puts them . to judg , then , a thing would not be is the same , amongst intelligent men , as to judg there would be no cause to make it be ; and , if there would be none such , 't is most evident it could not be , or was impossible to be in this order of the world . such answers are fit for men who are led more by sounds than sense ; and who think a different word will gain them an escape , though that word signifies the same thing as the former . 11. the same will appear from the absurdity , which palpably discovers it self in any expression that modifies the true notion of certain with a contingency : as if one should say , 't is certain per adventure , or 't is fallibly certain : the nonsence of which shews that the true notion of certainty implies an oppositness to all contingency , or an impossibility to be otherwise . you 'l ask , what then must be said of the phrase , [ moral certainty ] where certainty seems to admit an allay of contingency ? i answer , 't is evident even hence and from all my former discourse , that the word certainty is there us'd catachrestically or abusively , for some great likelihood , and its epithet means such a degree of it as is found generally in humane exteriour actions which depend on free-will , and are contingent as being particulars ; and speaks not proper certainty , as 't is meant to signifie that perfect intellectual determination , whose principles and causes being high truths , are unalterable . whence , moral certainty , how high soever it be exalted and triumph in an empty name , is in reality uncertainty ; and the highest degree of moral certainty is the lowest degree of uncertainty , truly so call'd ; that is , of that which expresses an intellectual indetermination . § 12. thus much from the use of the word ; which , when it falls naturally and unaffectedly from the tongue of the speakers , is a proper effect of the notion or meaning in their souls , that is , of the signification of that word ; whence 't is an apt medium to demonstrate that notion , its proper cause , à posteriori . § 13. from this discourse follows , first , that , since , speaking of the present , ( and the same , in proportion , holds of other differences of time ) 't is the same to say , the thing is certain , as to say the thing is ; and to say the thing is speaks indivisibility ; the notion of certainty too consists in an indivisible . by which is not meant that one certainty may not be greater than another , both from a greater perfection in the subject , and a greater certifying power in the object : but , that certainty , in the way of being generated in the soul , is either there all at once or not at all ; in the same sort as there is no middle between is and is not , ( or half-beings of them ) which are the formal expressers of certainty . whence , again , appears that what we abusively call moral certainty , is indeed none at all ; because it reaches not that indivisible or determinative point in which true certainty consists . § 14. secondly , since true certainty is caus'd in us by seeing the thing is ; and this cannot be seen but by virtue of principles ; ( especially that chief one , a thing is the same with it self ) which principles being truths , cannot possibly be false : it follows both that what is certain cannot possibly be false , and that what can possibly be false subsists upon no principles . whence , all moral certainty , as they call it , as also all high probabilities , which confessedly may possibly be false , are convinc'd to subsist upon no principles : and they , who acknowledg they have but moral certainty and high probabilities for their faith or opinion , confess they have no principles , which in true language deserve that name , to ground them ; but , at best , certain likely topical mediums that oft prove true , or hold for the most part : which may serve for a talking kind of discourse , or exteriour action ; but are flat things and useless when truth is to be concluded . § 15. thirdly , it follows that true certainty of any thing is the self-same with infallibility or inerrability , as to the same thing . for , certainty is not had , till it be seen , that that first principle , [ a thing is the same with it self ] is engag'd for the identification of the two notions which make up the proposition we are certain of ; that is , for the truth of that proposition : wherefore , since we can have infallible assurance of the truth of that first principle ; as also of this , that nothing can be seen to be , unless it be ; we can frame an inerrable judgment that , when we see that first principle engag'd for the identity of those two notions , 't is engag'd for it , and so they identify'd ; that is , we must know infallibly that that proposition is true . this i say in case it be a true certainty , and not an only deem'd or mistaken one : yet even then there is a deem'd infallibility , and the person that mistakingly judges himself certain of a thing , judges withall that he cannot be mistaken , hic & nunc , in that particular , which manifests that the notion of certainty is the same with that of infallibility , however it may be misapply'd . again , since the natural use of words gives it not to be nonsence to say , [ i am infallibly certain of such a thing ] 't is plain that the notion of infallibly is not disparate from the notion of certain , or incompetent to it : it must then be either tautological , or else be a different yet appliable notion , and so apt to difference or distinguish it ; but it cannot be this later , for then the notion of certain ought in all reason and logick admit with equal sense the opposit difference [ fallibly ] which we experience it does not ; nothing being more absurd and foolish than to say , [ i am fallibly certain of a thing ] 't is clear then that infallibly is not fit to difference the notion of certain , or not a different notion from it ; but the same sense reiterated in another word for aggravations sake , as when we say , i saw it with mine own eyes ; or such like ; that is , if we consider it calmly , we shall find that that malignant word infallibility which so bewonders our opposers , amounts to no more but true certainty , and has the self-same notion with it . § 16. fourthly , it appears that , seeing what may be otherwise , how unlikely soever , needs but a lucky chance to be so ; they who say faith may possibly be false , instead of establishing it , subject it to chance and contingency ; and confess it has no grounds so to secure it but a greater wit than has been formerly , may possibly shew it to be false ; that is , may subvert all the grounds it now stands on . so that these men are convinc'd not to settle faith upon any firm grounds , or on the nature of the thing : but to hang it on humane wit , that is , on the wit of the present christians maintaining its plausibility ; and , possibly , on the fortunate want of an acuter wit than any now extant ; who , when he shall arise , may perhaps outwit them , and shew all their faith to be a ridiculous foolery . § 17. lastly , speaking of truths , 't is perfect nonsense to say they can possibly be false ; since 't is a direct contradiction truth should be falshood ; as is evident in predications of past or future things , viz. in these , christ has dy'd , the resurrection will be : the former of which , if once true , has been , and so cannot have not been , the circumstance of time being gone in which only it could not have been ; and the later , if once put to be true , that is , to stand under certain or unimpedible causes , is impossible to be false , or not to succeed . so that 't is the greatest madness and folly in the world to put either of these possible to be false . if they be once rightly judg'd truths : and indeed i fear rather that they who judg the later possible not to be , subject them to impedible causes ; and so make them , or at least their grounds as to our knowledg , future contingents , which have neither determinate truth nor falshood . speaking then of those propositions or points of faith which predicate de praesenti , it will be found by the considerer , that they are all in a matter which is unalterable , and above contingency ; and , in case this were not , their very determination to the present frees them from being other than they are for the present : every thing while it is being necessarily what it is . there is no shadow , therefore , of ground , for a man , who affirms points of faith to be truths , to affirm withall they may possibly be false . all i can imagine in their behalf , to excuse them from speaking palpable contradictions , is this ; that perhaps they may mean our discourse , while in viâ to find out these truths , was impedible , and so there was then a possibility they might not become seen to be true , that is , might be no truths to us . but , the question returns , whether , in the end of our weighing their motives , we discover them to be truths or no ? if not , why do we so asseverantly affirm they are ? and why are we bound by religion to profess them to be so ? or , if we come to discover they are truths , how are we so stupid as not to discover withall , that they cannot possibly be falshoods ? § 18. my last argument from logick shall be this , that there is no way left to prove faith , or perswade it to another that acts according to perfect reason , in case it , that is , its grounds as to our knowledg , can possibly be false . and , that this is so , is not so much evident from any particular consideration in logick , as from the whole nature of artificial discourse , or disputation . for , in case the premisses be but morally certain , ( as they call it ) or possible to be false , that is , if the two terms be not seen to be connected , these propositions may , nay ought to be deny'd by the respondent ; whose office and right it is to grant nothing but what is evident , lest he ensnare himself ; but to put the arguer to prove them . what then must the opponent or arguer do ? must he bring a syllogism consisting of premisses only morally certain or possible to be false , to make the other good ? what will it avail ? since these premisses are also deniable for the same reason , and so in infinitum ; that is , nothing at all can possibly be concluded finally , till grounds impossible to be false be produced ; which put , the conclusion may be such also . wherefore , unless faith have grounds impossible to be false , ( and , consequently , able to shew it such also ) none can rationem reddere fidei , give a true reason of their faith ; but such an one at best as , in due right of dispute , is ●●deniable at pleasure : whence faith is rendred both unmaintainable or indefensible in it self , and unperswadable to others that guide themselves by perfect reason . for , however all who discourse of religion , when they would convert any to faith , use not to pin their motives to syllogistical form : yet , since no reason in the case of convincing the understanding , is allowable , but what will bear the test of true logick ; and this assures us there 's no concluding any thing at all , without relying finally on premisses or grounds impossible to be false : it follows that , how finely and quaintly soever these men talk , unless they produce such grounds , they can conclude nothing at all ; and all their importunate perswasions , which are not reducible to these grounds , ( nay , are made use of by persons who declare against having any such grounds for faith ) signifie just as much as if they should say , i beseech you , sir , be so good natur'd as to believe me ; though to tell you true , i acknowledg sincerely neither can i bring , nor can there possibly be brought any ground able to make good what i say , or any undeniable premisses to force my conclusion . third eviction . § 1. thus far logick : let 's see next what nature and metaphysicks say to the point , in which quest yet we must not leave logick's assistance . and , first , these sciences assure us , that as all capacity of different beings springs from first matter , so all capacity of contrary determinations arises from what we call potentiality or indifferency in the subject . now the subject in our present case is not so much our meer faculty of understanding , as the points of faith it self in our soul , or the judging power of our soul consider'd precisely as affected with these points ; for , 't is these , or our judging power taken meerly as conversant about these , that is , our judgments , which our opponents must affirm true , yet possible to be false . since therefore both the points themselves and our judgments consist formally in affirmation and negation , that is , in is and is not , which are indivisible , and constituted such by a formality the most formal and actual that can be , ( as hath been shown ) they can have , as such , no indifferency or potentiality in them to the contrary , neither natural nor metaphysical ; nor , consequently , possibility of falshood . § 2. the position of our adversaries is still render'd more absurd by this consideration , that even in nature where there is the greatest potentiality that is , viz. first matter , the subject is not yet capable of opposit qualities at once , but successively ; at least in the same part : whereas , their position is not that faith which is now true is possible to be false afterwards upon the alteration of some contingent matter ; but , that 't is possible now to be false , or possible to be now false , for any thing any man knows ; that is , the understanding may have possibly truth and falshood in it at once , and as to the same part or point . § 3. but 't is still far more irrational , in regard these seeming contraries , ( true ) and ( false , ) apply'd to the propositions we speak of , have in them the perfect nature of contradictories ; it being necessary that in those which speak de praesenti , one should be exprest by [ is existent ] the other by [ is not existent ] as 't is in those which speak preteritly and futurely , that one should be exprest by ( hath been ) or ( shall be , ) the other by ( hath not been ) or ( shall not be : ) to think then they can at once be true and false , is to judg that contradictories may be verified of the same , or that both sides of the contradiction may be true . § 4. again , truth being a conformity of the mind to the thing , and falshood a disconformity ; to say , a proposition is true , and yet possible to be false , is to say , that the mind , consider'd as judgingly conversant about that proposition , may be at once conformable and disconformable to the same thing . too wild a position to be introduc'd into a rational nature , by any thing but such a wilful and blind passion , as must first actually corrupt , and , in fine , tend to destroy the very nature it self . § 5. and , to void this thesis from all possible evasion , here can be no different respects according to which these affirmations and negations may be made , so to avoid contradiction ; but all such respects are excluded , both out of the nature of the predicate in most of those propositions , as hath been shewn ( evict . 1. § 5. ) as also out of the nature of the points of faith ; which , standing in the abstract , descend nor to , nor meddle with subsuming respects , but have their notions compleated in the common words which express them . and , lastly , because truths and falshoods are not capable of distinctions and respects : for , however a proposition taken into consideration and scanning whether it be true or no , may admit respects and distinctions , and so be affirm'd to be in this regard true , in that false ; yet , what is once accepted to be true , cannot in any respect afterwards be affirm'd possible to be not true , or false . for example , this proposition [ an ethiopian is white ] is distinguish'd by respects to several parts , and in regard to his teeth 't is true ; to his skin , 't is false : but after those respects have distinguish'd the ambiguity of it , and so , by dividing it into two propositions , settled one to be true , the other to be false , there can be no further use of respects or distinctions , which are to antecede to truth and falshood by clearing the doubtfulness of propositions , and can have no place after the truth is once acknowledg'd , or supervene to it . he then that once acknowledges points of faith to be truths , can have no assistance from recourse to this and the other respect , to evade a contradiction when he affirms they may be false . § 6. again , 't is particularly opposite to the nature of a soul to have such an act in her as to judg a thing true yet possible to be false at the same time . for , our soul as to her judging power is essentially a capacity of truth ; whence the first principles which ground all truths are so connatural to her , that she cannot but embrace them and judg them true . nothing therefore being more opposit to truth than a contradiction , it follows that nothing is more impossible to be receiv'd or subjected in the soul according to her judging power than a contradiction ; that is , no implicatory or contradictory act can settle there . now , to judg a proposition or point to be true , is to judg the thing to exist just as it affirms ; and , to judg it possible to be false , is to judg it possible not to exist as it affirms ; and this , not in order to different times but the same ; that is , to judg a proposition or point true yet possible to be false , is the same , as to judg the thing actually is , and yet perhaps is not at the same time ; and this , as appears by our former discourse , not to be avoided in our case by difference or diversity of respects . wherefore , since such an act is not possible to be in the judging power of the soul , 't is most manifest , that he who holds one side of the contradiction , cannot possibly hold the other ; that is , he who holds faith may be false , cannot hold that 't is true ; and that , if it be held and profest to be true , it ought also to be held and profest impossible to be false . § 7. moreover , the soul , antecedently , to its being inform'd by the object , was indifferent and undetermin'd to judg it true or false , that is , to be or not to be ; but , when it came afterwards through consideration of the thing or object to judg it true , it became determin'd ; and how , but by a notion the most determinative of any other , viz. that of being or is : wherfore , since to put in her at the same time a judgment of its possibility to be false , puts her to be indetermin'd , and this in order to the same , this position puts the soul to be at once determinate and indeterminate as to the same ; which states are as vastly distant as actual being and not-actual being can remove them . nay , this monstrous thesis makes the soul indeterminate to either side , that is to truth as well as to falshood , even after it had suppos'd her determin'd to truth ; for , to judg a point possible to be false , puts the judgment potential or indetermin'd as to the falshood of it ; and false signifying not-true , possible to be false must signifie possible to be not true , and so include potentiality or indetermination to truth also : in regard , were it actually true , it could not be possible to be not true , or not it self . the soul must then be indeterminate to either , that is , neither judg it true nor false , even after she was supposed to judg it true , in case she can then judg it possible to be false : and , consequently , this position of faith's possibility to be false , cannot , without highest contrad●ction , stand with a hearty conceit that faith is true. to think to escape the force of this argument by alleadging the respect to different motives , or , that the understanding was not perfectly but partly determin'd , is in our case frivolous . for i ask , was it determin'd enough by any intellectual or rational motives to judg the thing is ? if not , what made it judg so when those motives could not ? is it not evident it must be some weakness or some blind motive in the will , not light of understanding ? but , if it were determin'd enough to judg the thing is or is true , 't is also enough for my argument and purpose . § 8. especially the force of this argument will be better penetrated when it shall be well consider'd in what truth and falshood formally consist ; and that , taken rightly , they are certain affections or dispositions of our understanding . for , that is not to be called true by me which is not true to me ; not is any thing true to me , but when 't is seen by me to be so in the object ; and to be thus seen by me , is the object to inform and actuate my understanding power as 't is judicative ; whence that power , as 't is thus actuated , gains a conformity to the thing it self , in which consists the precise nature of truth . however then truth come from the object which is the ground or cause of it , yet 't is formally no where but in the understanding or judgment ; as appears evidently from this , that truth is found in propositions : now propositions are not in the thing formally , ( though , when true , they are deriv'd hence ) but in the mind only , and significatively in words . truth then is that whereby i am true or veracious when i say interiourly , the thing is , or is thus and thus ; wherefore the truth of any point is not had till this actuation or determination of my power by the object , which as it's formal cause makes this conformity to it , be put : and , this put , to think that at the same time or at once the mind can be unactuated , undetermin'd , potential or disconformable to it , is too gross a conceit to enter into the head of any man endued with the common light of reason . whoever then affirm's faith or those propositions which express faith possible to be false , he is convinc't by the clearest light of reason ( in case the desperation of maintaining the truth of faith , for want of grounds , drives him not to say any thing , but that he speaks candidly what he thinks ) not to judg or say from his heart , his faith is indeed true , having never experienc't in his soul , for want of principles to put it there , that the object or ground of his faith hath wrought in it that conformity to the thing , in which truth consists ; and , consequently , that , when he professes points of faith to be truths , he either by a fortunate piece of folly understands not what he sayes , or collogues and dissembles with god and the world for honour or some other interest . § 9. 't is hence farther demonstrated that the position we impugn destroys the notion of metaphysical unity , consisting in an indivision or indistinction of any notion , nature or thing in it self , and a division or distinction of it from all other : for , according to this tenet , truth or the conformity of our understanding to the object , put by our joynt supposition that the proposition of faith is true , may possibly be disconformity or falshood , and this determinate state , indeterminate ; which makes the mind as having in it one notion , that is indeed that one notion , capable to admit into its bowels another , not only disparate , but opposit , that is , one possible to be not one , but another . § 10. the same is demonstrated concerning metaphysical verity . for this position makes the self-same mental proposition or disposition of the understanding we call truth , possible to be falshood ; that is , possible not to be the same with it self , which subverts all metaphysical verity ; that is , the foundation or ground of all formal verity or truth in the world. § 11. the same injury demonstratively accrues to metaphysical bonity or goodness . for , it makes that conformity of the mind to the thing which is truth , and so the good or perfection of the understanding , to be at once possible to be falshood , that is , possible to be not good but harmful and destructive to it . § 12. i make no question but my adversaries will think to elude the force of these three last demonstrations , and perhaps of some others by alleadging that they deny absolutely truth can possibly be falshood , and that they mean only that though the points of faith appear now upon considerable motives to be true , yet those motives secure it not from being absolutely false ; but not so that they can really be both . and i grant this would be a good answer , in case they did not affirm points of faith to be really true , ( upon which supposition taken from the common language and sentiments of all that profess christianity , even theirs too as christians i proceed ) but only profest they were likely to be true ; for then it would be so far from following that truth could be falshood , or that the same points could be both true and not true at once , that , in that case , it would follow they ought to affirm they were neither true nor false ; since likely to be true and true indeed are no more the same , than a statue which is like a man is the same with a man. but , if all christians be bound to profess , and themselves actually do so , that their faith is indeed true , then let us see how they will avoid the consequences of my former discourse , when they assert it withall possible to be false . for it is that very individual judgment they make concerning a point of faith , or an act of faith , which they must affirm to be true or a truth , that is conformable to the thing ; and 't is of the self-same judgment , though call'd by them a truth , of which they affirm that 't is possible to be false , or disconformable to the object : and , this is not so meant as if it should become so afterwards , either by some alteration of that judgment into another , or of the thing to which it is conformable ; but that even that very self-same judgment , while they speak and hold it after their fashion true , may even then possibly be false ; from which 't is evident , that for want of solid grounds to settle poin●s of faith in their soul as truths , they hold them indeed only likelihoods , whose nature 't is to be possible to be f●lse ; and yet , forc't by the natural sense and language of christianity , which 't is dishonourable to them too palpably to contradict , they become oblig'd to profess them truths , whose firm grounds make them impossible to be false ; though at the same time they affix to them the proper badg of likelihoods , possibility of falshood . whence by confounding the purest and solidest nature of truth 's gold , with other notions of so base an alloy that it cannot admit any mixture with them , all principles which are to support the true natures or beings of things , are by consequence attacqu't ; and , could their position stand , would quite be overthrown . fourth eviction . § 1. the very first principle of all truth cannot escape the pernicious attempts of this erroneous tenet . 't is this quicquid est , dum est , impossibile est non esse , or , the same thing cannot both be and not be at once . for in faith-propositions , especially those in which existent is the predicate , [ as the trinity is , &c. ] 't is the same to say the proposition is true , as to say the subject is existent ; and the same to say it may be false , as to say 't is possible to be not existent , or that it may not be ; and our adversaries relate not this to a several circumstance of time in which they may be conceiv'd to agree to the subject successively , for their sense is that this proposition [ a trinity is , &c. ] may ( for any thing they know ) even now possibly be false while they pronounce it true . since then to affirm a thing existent , and yet possible to be not existent at the same time , is to say directly , that it may be and may not be at once , 't is most manifest that either they must not say a trinity is existent , or else 't is not possible not to be existent at the same time ; that is , if indeed that point of faith be true , they must withall affirm it impossible to be false ; as also that they who affirm both , profess to hold direct contradictories . so that while these men go about to violate the sanctuary of faith , whose solid nature is so built that 't is intrinsecally repugnant to falsity , they by consequence subvert the ground-work and bottom-principles of all truth . so wisely did that best master of mankind settle his doctrin , that we cannot call into question that which makes us christians , without renouncing all that makes us men. § 2. i foresee my adversaries will still object that i mistake them and impose upon them to relate their discourse to the real being of the thing as it stands in the thing it self , whereas they intend it only to mean the thing as standing under notion , or consider'd according to divers motives they either have or may have to perswade or disswade them as to the verity of it ; and in plain terms that they mean only this ; that faith is not so conveniently proposed to them but that the grounds of it for any thing appears evidently are possible to be false . i answer , that i also speak of the thing as standing under notion , else how could i put it in propositions , and discourse from the nature and contradictoriness of those propositions as i do all along ? but yet , lest my notions should be aiery and empty , i am careful to take them from the nature of the thing , and to rate the truth of my propositions from the conformity they have to the object as in it self ; and the force of my motives from the relation they have to first principles ; and then i am sure to discourse and speak solidly . the same i expect from them : whence i ask them , whether they assent to this proposition , [ a trinity is existent ] that is , judg it really and indeed true , or not ? if not , i argue not against them at present , but leave them to be confuted by the natural sentiments , and punsh'd by the abhorrence of all that profess themselves christians , even their own party ; of whom i have so good an opinion that they will heartily abominate that man who shall make any difficulty to profess and maintain that there is indeed a trinity , or that his faith is true. but , in case they do assent indeed to this proposition , [ a trinity is ] or judg it true , then i contend farther that they must be forc't likewise to affirm it to be so in the thing in it self as they predicate ; that is , there is found in the same thing or being what corresponds to the notion of trinity and the notion of existent ; which put , and that they thus judg it to pass in the thing , i affirm that , out of the formal opposition between existent and not-existent , and their incompossibility in the same subject , which they cannot but know , it follows necessarily that they must judg it impossible it should be not-existent , or that that proposition should be false at the same time they judg it true and the thing existent ; nor ever afterwards , unless the thing whence it 's truth is taken be alterable . i will endeavour to explain my self a little clearer if i can . as real existence so ultimately determines and actuates the thing in which it is , that it excludes , while there , all possibility of real non-existence : so intellectual or iudg'd existence exprest by the word [ is ] so ultimately determines and actuates the soul as to its judging power , that it excludes , whiles there , all possibility of judg'd non-existence ; in such sort , that ( the soul being by nature fram'd a capacity of truth ) 't is no less impossible it can judg a thing may be and may not be at once , than 't is that a thing should at once be and not be in reality . again , i affirm that , 't is equally impossible the motive , which ( in case she acts rationally ) convinces the soul the thing is , should consist with a possibility of it 's not being , as 't is that the soul can at once judg it to be and not to be , or that the thing can both be and not be really ; since this motive was the cause of the other iudgment , and an effect of the thing 's being so in reality ; and depends on the same incompossibility of being and not-being , or on the simplicity of the notion is ; and , lastly , on a maxim as evident as what is most ; namely , that the same is the same with it self . whence i make account whoever has sufficient grounds to affirm a point of faith is , or is true , that is , is more than likely to be true , has withall true grounds to affirm it impossible to be false ; and that , who confesses it possible to be false , disclaims any true grounds of judging or professing it is , or is true ; and so judges it in his heart to be but a high probability or a good likelihood at most , which is enough for plausible talkers , but falls far short of making a man a true christian. § 3. and , hence , we may with horrour and pitty reflect upon the perniciousness of heresy , in corrupting the understanding , that eye whose defect fills ( as our saviour discourses it ) the whole body with darkness ; by subverting fundamentally all those principles in which the common light of all knowledg consists ; and perverting ( as much as the goodness of nature establish't by our creator will suffer it ) that very faculty which makes us men in what is most intrinsecal and essential to it , the knowledg of the first principles , that is , despoiling it quite of all intellectual perfection due to it's nature : but to return to our arguments . § 4. can any discourse be taken higher than from first principles ? yes , in some sort there can ; that is , from the first cause or being , or , à patre luminum , the father of lights , from whom all created natures , whence those principles are borrowed , and the very nature of our understanding it self , where they are found , derive their origin . this first being metaphysicks demonstrate to be self existent , that is , infinit and unlimited in existence , and consequently in all perfections ; amongst which , since to be a self-determination to act according to right reason is one , god has or rather is that too . it being then according to right reason to do what is seen clearly to be best , all things consider'd ; god , seeing what is absolutely best , must therefore be self-determin'd to do still what is best . this put , looking into the notions of good and best , we find them to be both relative , and that what is good to none is is not good at all : applying which to god's perfection every way infinit and no way farther perfectible , 't is seen manifestly that when he is said to operate exteriourly in this world what is best , it cannot mean what is good or best to himself , or any thing which is his own good , or perfection , but , what is good or best to his creatures . and hence we settle this most comfortable , most evident and most enlightning conclusion , that god does what 's best for his creatures . and , it being evidently best for them to be guided or govern'd according to the true natures which he has given them , it follows also that god governs his creatures connaturally , or sutably to their right natures . § 5 hence it follows that , if we can once demonstrate that to act thus or thus is most connatural to such a species or nature , we can demonstrate from the highest , first , best and most immutable cause , that , however contingency finds place in divers particulars , yet that kind , as 't is subjected to gods guidance , is govern'd most agreeably to its true and right nature , which his creative wisdom and goodness had at first given it . § 6 particularly , 't is consequent that it cannot be god should command or expect from his creatures what is opposit to the true nature he had given them . for , since their being what they are , or their metaphysical verity is fixt by the idea's in his own divine understanding , from which in their creation they unerringly flow'd , hence , as to put them at first was to act conformably to himself or his own wisdom , so , to violate them , is to work disconformably and unlike to himself ; which it cannot be thought god should do through inclination or choice , and as little be made to do it through force . § 7. again , since we can no otherwise discourse of god but by such notions as we gather here from creatures ; which , however improper , yet all grant to be truly pronounc't of him if they signify perfection ; hence , if we can demonstratively evince that such an action is truly agreeable to wisdom , goodness , mercy , &c. and such others disagreeable , we can know demonstratively that those are worthy to proceed from him , these impossible to have so infinitely perfect an author . § 8. what use may be made of this principle of supream wisdom [ god does what is best for his creatures ] will be seen hereafter . the use we make of it at present , is to adde a new degree of establishment to our former discourses by applying it to them . i argue then thus : since 't is agreeable to rational nature , or rather since 't is the very nature it self , not to hold any thing but upon the tenure of immediate connexion , or seeing that the first principle of all rational discourse , [ the same is the same with it self ] is engag'd for the truth both of the premisses and consequence ; since assents not thus abetted are but opinions , and , as such , deprave humane nature ; since nothing but true certainty can fix the understanding in a steadness of judgment ; since 't is connatural to rational nature to proceed upon principles , which is not to be had where there is possibility of falshood ; since this possibility renders faith unmaintainable ; and so , contrary to rational nature , makes christians hold and profess what they cannot make good ; since the putting points of faith to be truths , yet possible to be false , puts the soul in violent and incompossible states , as of indetermination and determination , conformity and disconformity to the object ; nay subjects her to the judging contradictions true , which is most repugnant to her nature ; since it subverts all the principles of our understanding , both logically and metaphysically consider'd , that is radically and fundamentally destroys all possible rationality ; since it destroys the nature of faith it self , and by consequence the stability of all the natures in the world ; since , i say , these things are so , as hath been particularly prov'd in my precedent discourses , it follows that 't is the greatest impossibility that god , who does the best for his creatures , can govern or manage his darling-creature , mankind , on this preternatural fashion : but , 't is certain that the way to arrive at faith is particularly laid by gods providence , and so is an especial part of his government of mankind ; 't is known also and acknowledg'd that he has commanded us to profess the truth of our faith in due occasions ; therefore , 't is impossible the means , grounds or rule of faith , and , consequently , faith it self , should be capable to be false ; seeing this last position , joyn'd to the other immediately foregoing , induces all the absurdities mentioned in my former discourse , and pins them upon the deity as on their first cause . so horrible and diabolical a tenet is this of the possible falshood of faith , that it calumniates heaven it self ; nor can any thing but an invincible ignorance in the maintainers of it , excuse them from highest blasphemy , & from making the unenvious fountain of all goodness like our own narrow and crooked selves . fifth eviction . § 1. let us hear next what the science of divinity both speculative and moral will award concerning the point in question . § 2. the wisdom of the eternal father having been pleas'd to take our nature upon him , and , amongst his other offices he perform'd towards mankind , that of a master being manifestly one ; we cannot doubt but that he both would and could , that is , did accomplish what belong'd to that office. again , true d●vinity assigning one main , if not the chiefest , reason why the second person was made man , to be this , that , it being requisite god should come and converse with us visibly , to cause in us knowledg of his heavenly doctrine , or be our master , and knowledg or wisdom being appropriated to the second person , it was therefore most fit that person should be incarnate ; it follows that the office of a master in our saviour christ springs peculiarly out of the nature of his divine personality , and not of his humanity precisely , as does his suffering and dying for us , &c. wherefore the proper agent of instructing and teaching mankind being , as such , infinitely perfect , 't is evidently consequent christ perform'd the office of a master , or wrought the effects proper to a teacher as such , with all imaginable perfection . § 3. it being then the proper office or effect of a master or teacher to make his schollers know his doctrin is true , we cannot think but that this divine or infinitely-perfect master made them absolutely or perfectly know the truth of his doctrine . § 4. and , because the end of this teaching was not terminated in those few himself convers'd with , nor in the christians of the first age , but was principally intended for the body of mankind , which was future in respect of them ; it follows that this enlightning and instructing now spoken of , was to be equally extended to the following world of christians : they being all sectators or followers of his doctrin ; that is , his scholars , and he their master . unless then he had taken order that succeeding ages also should have perfect assurance or know his doctrine was absolutely true , he would have set up a school and laid no means to preserve the far greater part , and in a manner the whole body of his scholars ( or christians ) from ignorance and errour . § 5. all christians then both the primitive and their successors had and will have means to know absolutely christian doctrine is true. this means we call the rule of faith : both the rule of faith then must be known to be veracious , and faith which is built on it to be absolutely t●ue , and by consequence to be absolutely impossible to be false . § 6. besides man being an intellectual creature , 't is evident the true perfection of his nature consists in knowing ; and this , whether we consider him as a speculater , or as an acter . for if the thing may possibly be false for any thing he knows , then he is most evidently ignorant whether it be false or no ; that is , whether it be true or no ; which speaks imperfection in his nature as 't is a capacity of knowledg ; and , if he be to act about it , 't is evidently a less perfection and worse for mankind to go to work unassuredly than assuredly ; faith then being gods ordinance , and god doing what is best for mankind , it follows faith is perfectly secure to him ; that is , he must know it to be such ; and , consequently , 't is not subject to the contingency of being false . § 7. but , leaving man , the subject of faith , and reflecting upon faith it self in us , the first thing that offers it self to our consideration is , that it's habit is a virtue , and consequently rational . also that it's act is an assent upon authority ; since then 't is demonstrated formerly that there can be in reason no assent without certain grounds , and that what is certain is impossible to be false , it follows that the grounds of faith , and , consequently faith it self is not possible to be false . § 8. next , faith is an intellectual virtue , that is , apt to perfect mans understanding as such ; that is , 't is to him a knowledg , and so informs his mind with truths . the nature of faith then forces that points of faith must be truths , and , so , as is manifoldly demonstrated , faith it self is not possible to be false . § 9. again , this intellectual virtue call'd faith is also a supernatural one ; and , therefore , as such , proceeds from an agent infinitely more perfect than any can be found in nature ; therefore the immediate effect aim'd at by faith , that is , the informing the understanding , would be perform'd with infinite advantage as far as concerns that supernatural agent 's or god's part ; and , if it be not so exquisitely perform'd , it must spring from some incapacity in the subject . there being then in this effect of informing the understanding two considerations , viz. evidence , which is had either by experience of our senses , ( of which spiritual natures , the chief objects of faith are incapable ) or by intrinsecal mediums , that is demonstration of those spiritual things ; of which , taking the generality of mankind , the subject of faith , very few are capable ; and that other of certainty , attainable both by those intrinsecal and also extrinsecal mediums , or authority ; which authority , by means of the practicableness of it's nature , all are to a great degree able to understand ; it follows that , here being no violence or unsuitableness to humane nature consider'd in it's generality , the ●upernatural agent or cause of faith will effect here a greater certainty than meer natural impressions could produce ; that is , ( all extrinsecal arguments being finally resolv'd into intrinsecal ones ) the best and chief nature in the world will be made use of , and most strongly supported to make up the greatest authority that is possible , and so to establish this certainty of faith and it's principles beyond that of any humane sciences . but divers pieces of humane science , nay the least particle of true science is acknowledg'd impossible to be false ; faith therefore à fortiori must be such also . § 10. this supernaturality of faith , ( by which word we mean divine faith ) convinces that it ought to exceed all other faith 's according to the notion of faith in common ; that is , it ought to partake whatever perfection truly belongs to faith or belief , as such , in an especial manner ; and far above what is found in humane faiths ; in a word , it ought to have as much in it as can elevate it under the notion of faith , without wronging that notion or nature : faith then in common , as distinguisht from science and opinion , being an assent upon authority , and firmness being evidently a perfection in an assent , divine faith ought to have a far greater degree of firmness in it than any humane faith whatsoever ; wherefore , since humane faith can rise to that degree of stability , that mankind would think him mad , that is , a renouncer of evident reason , who can think seriously it can be an errour or possible to be false , ( for example , the belief of this present age concerning the existence of france or k. iames ) divine faith being supernatural , ought to be more firmly grounded ; and consequently more highly impossible to be false . § 11. again , we find that the more we are ascertain ' that a convictive authority is engag'd for the truth of any thing , the more strongly that authority is apply'd to our understanding ; and consequently , more forcibly works its effects there , or subducs it to assent ; whence this certitude is so far from being against the nature of belief , that 't is most manifest it strengthens and perfects it under that notion . divine faith then being supernatural , has a peculiar right to have such an application of the divine authority to the understanding , as may be truly certain or impossible to be false ; since by such an application 't is most evident that not less but more belief is given to the said authority , and the understanding becomes more humbled and subjected to it ; that is , by such an application , how scientifically evident soever it be , the act of faith is never the nearer being an act of science , but is perfecter under the very notion of an act of faith ; being still a steadier , heartier , and firmer assent for the authority's sake , which is thus strongly and closely apply'd , and a greater reliance on it . § 12. moreover , faith being to work through charity , and to guide our actions as we are christians ; and rational actions being so much more perfect by how much more knowingly they proceed from the agent ; unless faith were truly certain , that is , impossible to be false , christian action would fall short of the perfection found in most ordinary humane actions of an inferiour and ( in comparison ) trifling concern ; and a christian would go to work with less assuredness and steadiness than a carpenter and cobler ; and this , not out of the impediments of original sin , ( which is contingent and extrinsecal to faith or religion ) but meerly out of a defect of certainty in the intrinsecals of faith it self and it's grounds ; which beyond all evasion , affixes the imperfection upon christianity it self . § 13. i may add , that arts and sciences , ev'n the most slight and inconsiderable ones , and which are most lyable to contingency in their effects or the actions springing from them , have yet all of them certainty in their principles . religion then being the art of carrying or guiding souls to bliss , and the points of faith its principles , in virtue of which 't is to perform this effect ; and the ground of faith the main and supream principle , whose firmness is to establish the rest , and , so , render them efficacious : unless faith it self and its grounds were truly certain , the principles of all religion would be exceedingly more defective and inefficacious than those of any petty mechanical trade , and indeed no principles . sixth eviction . § 1. the foregoing considerations are more enforc'd by this , that faith is the light which discovers to us our last end and the way to it ; that is , which is to guide us in that to which all our other concerns are subservient , and all our actions directed . unless therefore this knowledg or light of faith be steady and firm , all our whole life , as christians , would be feeble , tott'ring and uneven : as wanting certainty of the first practical principles which are to ground our christian behaviour ; nay , certainty of the end we should aim at , without which the whole course of our life must needs be staggering and inconstant , and it self but a blind groping in the dark . § 2. moreover , since all mankind , even the heathens themselves , had perfect evidence and certainty of the practical principles of natural morality , which grounded their moral ( seeming ) virtues , as is confest ; which virtues yet , for want of the light of faith teaching them to know their true last end , and so perform the acts of those virtues for it's sake , or order them to heaven , fell short of elevating them towards it and bringing them thither : it follows that , had there not been provision made that points of faith , the principles of christian morality , should be as certain as were the other , things would have been perversly order'd ; that is , greater care would have been taken to create those imperfect dispositions of the soul , which alone were not able to secure one man from the state of eternal misery , than for those sublime perfections , call'd christian virtues , which are the direct steps for man to arrive at eternal bliss , and the immediate means to attain the end he was created for , the sight of god. § 3. especially , since this last end and chief good of mankind is not attainable by external actions or local motions ; but intellectually , or by interiour acts of the soul ; by which he is promoted forwards even to the very assecution of it ; that is , by force of knowledg or truth exciting him to act , and guiding him in those actions : 't is manifest , the points of faith must be truths , and so , as has been manifoldly prov'd above , impissible to be false . § 4. again , virtues spring connaturally from truths , and vice from falsehoods : if faith then be possibly false , the practises springing thence are possibly no virtues but vices ; and , so , they , and consequently , faith , whence they proceed , possibly would not dispose , but indispose us towards our last end ; which destroyes perfectly the notion of faith and virtues too . faith , therefore , would be no faith , were it possible to be false . § 5. you 'l object , a reason merely probable or morally-certain is sufficient to make us act for a temporal good ; much more , then , for an eternal and infinite one ; since the greater goodness is in the object , the less is the hazard ; and consequently the more the reasonableness to act for it . i answer , though , if all other things corresponded , the objection would be valid , and the reason given for it , speaking abstractedly , be really conclusive : yet , in our present case , there are so many things which make it unparallel that no shadow of consequence can be made from the one to the other . first , for the reason lately given ; viz. because our last end being in it self spiritual and most perfect , is not attainable but by means of best spiritual perfections or virtues ; and the more knowingly these proceed from us the better they are ; according to that saying , none is cordially and solidly good , who knows not why he ought to be good : whence they cannot be best in their kinde , nor , consequently , means fit to attain that end , unless they proceed at least , from true knowledg ; which cannot be had by a mere probability , how high soever it be . whereas , material and temporary goods depend not on a constant course of causes or dispositions towards them knowable by us : but very frequently , if not equally on a chanceable or contingent cast of things ; whence we use to say , fools have the best fortune . hence , the intending and directing part in such actions depends on the knowledg of some particulars ; but the attainment is carry'd on by material means : nay , very frequently , there is no knowledg at all requisit in any respect . for example , he that , by the death of a hundred relations in a plague-time should alone survive and so inherit their estates , would be really rich , whither any interiour act of his minde in the least contributed to it or not ; that is , though he never desir'd , aim'd at , or even thought of it . but , if a man in time of persecution and martyrdom should say within himself , i cannot believe there is a god or a next world ; yet i le venture to dye rather then deny them ; in hopes that , if perhaps there be such a thing or state , he will give me a far greater reward : such a man i dare affirm to be no nearer gaining heaven by this act no better principled , than if he had never had any such act at all ; in regard he wanted that first necessary disposition which st. paul and connaturality require ; accedentem ad deum oportet credere quia deus est . heb. 11. v. 6. 6. again , faith is intended for a spiritual armour to rebeat all the assaults and temptations of our three ghostly enemies , original corruption in us , the vanity of the world about us , and the cruelty of the devil and wicked men over us . hence the advice of the apostle , cui resistite fortes in fide ; hence his recommending to us above all things to take scutum fidei ; hence the contempt of all worldly honours , pleasures , and riches in gods choice saints , and their suff'ring persecution gladly for conscience sake ; hence , lastly , their embracing and ev'n courting torments and death it self with such alacrity and constancy . but , alas , how unactive had their charity and zeal been : how dull their desire to forego all present goods , ev'n life too among the rest ; if this wicked doctrine had been in their hearts , that perhaps all was a lye , which they profest , suff'red , and dy'd for ! and , how coldly and timorously would they have look'd death in the face , having perfect certainty on one side that they were about to lose all the known goods they possest , for others unknown and uncertain ? well may a natural sincerity preserve diverse persons who are out of the church morally honest and innocent : but we must not hope for any eminent sanctity or heroick act of virtue from any professors of such a faith , if they follow their teachers , maintaining there are no stronger motives for the truth of christianity , to comfort and establish the souls of the faithful . and 't is to be feared that , though their highly-conceited probability or moral certainty ( as they call it ) be enough to exclude actual doubt , while men are in a state of security and all things go well with them ; yet it will scarce be able to preserve them from doubting actually , when they are upon the point of foregoing all the goods they at present enjoy , and are so highly concern'd to be certain of the existence of those future ones they hope for in lieu of them . § 7. moreover , we are perfectly certain by manifest experience , of the existence of temporal goods , viz. honours , pleasures , riches , &c. or , that such things are in the world ; whereas , unless faith be truly certain , that is , impossible to be false , the generality of mankind cannot be perfectly assur'd ev'n of the existence of heaven , or those future goods for which they are to relinquish all present ones . wherefore , the existence of the thing being the first and main basis of all humane action , and the ground of all the other motives : 't is clear there 's a manifest difference between acting for heaven and for temporal goods , ev'n in this respect , whatever parallel may be pretended in some other considerations . besides , all acting ev'n for temporal goods were unjustifyable , unless those goods be held attainable ; and de facto we are perfectly certain that honours , pleasures , riches , &c. not only exist , but are of such a nature also as they may be attained to , due means us'd ; since we experience multitudes of men have and do daily arrive at them . but , ev'n , though heav'n be held to be , yet it cannot be held to be attainable , unless the proposals of faith be certain ; since neither have those who are to come to faith seen nor experienc'd any man get heav'n , nor discours'd with any whom they know to have come thence and seen it . so that i fear , were the objection , concerning the sufficiency of probable motives to make us act for inferiour or humane goods , distinctly clear'd , it would be found not to mean that probability of those humane good 's existence or attainableness suffices ; for example , that there are riches in common , or that they may be gotten one way or other , both which are presupposed to the action as certainly known : but it seems to mean only this , that men ought to proceed to action though there be but moral certainty or great likelihood that those goods are actually to be attain'd in this or that circumstance of time or place , or by such or such means , as , by sending ships to the indies , inventing water-works , husbandry , souldiery , and the like : which assertion held within its bounds will break no squares ; seeing ev'n in the actual attainment of heav'n by me or by this particular way or means , when those means depend on material circumstances , there is found the same room for failure and contingency , notwithstanding the certainty of heav'ns existence and attainableness in common , secur'd to us perfectly by faith. for , though virtue practic'd is an infallible way to bring souls to bliss ; yet no man has certainty that any extrinsecal state he puts himself into , or material means he uses , will make him truly vertuous , or finally get him the end he aims at : but must content himself with likelihoods , or the seeming-betterness of his putting himself in that state or circumstance , or his using this or that means ; in the same manner as it happens when he acts for temporary goods ; and , for the success , leave it humbly in the hands of divine providence , or miserentis dei , acknowledging with david , that in manibus tuis domine sortes meae , and working out his salvation with fear and trembling . § 8. besides , to act externally is in the power of the will ; but , to act internally , at least as is requisite for each effect , is not so . for , however the will may set the understanding to consider the motive ; yet it must be the truth of the object 's goodness , or the clearness of the proposal of it , which only can oblige connaturally the understanding to conceit it as it ought , and consequently the will to love it accordingly : in which conceiting and heartily loving not onely the intending and commanding part of the action is plac'd in our case , as it happens in our acting for material goods ; but also the executive and assecutive parts of it . not the same sleightness of motive ; therefore , or moral certainty , will here serve the turn ; but true certainty or impossibility of falshood is requir'd : this being the best and properest to beget a hearty , lively , steady , and all-over-powering affection for heav'n ; and such as may ( as it ought ) make christians practically repute all other things as dung in comparison of that . § 9. but , the main consideration which forces the certainty of faith and the motives which are to beget it , ( that is , of the rule of faith ) above those which ground our action of pursuing temporary goods , is the unconceivable mysteriousness of the points of faith : truths exalted above the ordinary course of nature as far as heav'n is above the earth : many of them looking so odd and uncouth to our course humane reason unrefin'd by faith , that , as they seem'd of old to the greeks foolishness , so still they are acknowledgedly most unsuitable to the grossness of fancy , by which the generality of the world , especially those who are yet unelevated by christian principles , are led ; and confessedly above reason ; insomuch as it costs the best wits of christianity no small pains to maintain them not to be contradictory or impossible to be true. putting , then , the motives of faith , and consequently faith it self , possible to be false ; the only seeming certainty ( i might say , the confest want of certainty ) of the motives to believe would be so counterballanc'd by the incredibleness and seeming contradict●riness of the thing or object , or rather indeed overballanc'd in the conceit of all those who are yet to embrace faith ; that there would be no over-plus of weight left to incline them to hold those points true rather than false : much less to make them absolutely hold they are certain truths . and , he that sh●uld assert the contrary , i wonder how he would go about to prove it , or by what standard he would measure whether is the greater of the two counterpos'd unlikelihoods , viz. that the possibly false motive of faith should hap to be actually such , or that the seeming-impossibility in the objects should chance to be a real one . for , 't is not enough to say here that we are in reason to expect the divine nature should be exceedingly exalted above its creatures , and incomprehensible ; and therefore we are not to measure his perfections by the ordinary rules found in creatures , but think it reasonable he should infinitely exceed them : for , however this has weight in points of faith which concern the divine nature and its perfections as in it self , yet here it will not serve the turn , in regard faith teaches us many other points seemingly repugnant to the divine nature it self , and most strangely debasing and vilifying it ; as , that god , infinitely happy in himself , should be expos'd to injurious bufferings , scourgings , and an ignominious death , for a creatures sake that , in comparison of him , is a meer nothing ; and that omniscience and omnipotence could not invent and practice some easier and more honorable way to work the end they intended ; and , lastly , that it should beseem infinite goodness that a person superlatively innocent should be so severely punisht , to do an undue favour to those who were enormously wicked , this consideration , then , necessitates plainly the impossibility of faith's being false ; for else 't would be irrational to believe it . and lastly , it shews the case of christian interiour acts utterly unparallel to that of acting exteriourly for sensible and material goods ; which one may apprehend to be attainable ; and also comprehend the way to attain them , without puzz'ling his understanding with any unconceivable mysteriousness in the business to check his assent . e're i leave this point , i must desire the reader to reflect well on the condition those persons are in who are yet to embrace faith. they have no light but their pure natural reason , and to this are propos'd for objects to the one side the motives to faith , or the authority ( in our case ) that god has spoke it ; on the other the strangeness of the mysteries . let then those persons understandings no better elevated , go about to scan the profound mysteries of faith , 't is clear , and i think confest by all , they must needs seem to them impossible to be true ; which therefore nothing but a motive of its own nature seemingly impossible to be false , can conquer so as to make them conceit them really true. but this motive or this rule of faith is confest by our adversaries possible to be false ; nor ( it being a fit and proportion'd object for humane reason ) is there any thing to make it seem better than it is , or impossible to be false ; 't is then against all reason to believe , were faith and its grounds possible to be false ; the motives of dissent being in that case evidently greater than are the motives of assent . § 10. again , since 't is incomparably more easie to throw down than to build , or less difficult for the understanding to comprehend an objection , than 't is to lay orderly in the soul a severely-connected frame of discourse forcing the truth of a point ; particularly , when those points are utterly unsuitable to fancy , and even exalted above reason ; and so lie open to very plausible and easily penetrable objections , on which disadvantage or disproportion to weak judgments , ( that is , indeed , a high excellency on the object 's side ) atheists ground their drollery against the mysteries of our faith : it follows , that were not the chief motives to faith , or rule of faith practically self-evident , and , so , impossible to be false ; there would be , considering the rudeness and unelevatedness of the generality of those who are to come to christian faith , and the unsuitableness of the mysteries to their fancyled understandings , greater temptations and more plausible , ( that is , to them stronger ) motives laid to make them dissent to those mysteries , than to make them assent . the motives to faith , then , must be practically self-evident , and , so , faith it self must be impossible to be false . seventh eviction . § 1. perhaps the language and practise of christianity , expressing most manifestly their sentiments , may give to some a more natural and penetrable satisfaction , that 't is impossible faith should be false ; than all the speculative and scientifical proofs hitherto deduc'd . § 2. for their language , then , i onely hint to the memory of my prudential readers , ( for , to transcribe them were endless ) all those expressions so frequent in scriptures , fathers , councils , and the mouths of the faithful to these very days , viz. that faith is the knowledg of god , his will , and of revealed truths . nor will i streighten the signification of the word knowledg , to mean scientifical knowledg , ( 't is neither my tenet nor interest ; ) but will leave it at large for any that are concern'd , to explicate how this knowledg is bred : provided they leave the true nature of knowledg , and do not abusively call that knowledg , which in reality is ( when look'd into ) no knowledg . hence i argue ; since 't is impossible any one should know what is not to be known ; and what is not , is not to be known ; it follows , that the object of faith is , and so , ( here being no contingency in the matter ) impossible not to be ; and consequently faith , or the belief of it , impossible to be false . § 3. nor am i affraid of those canting distinctions without sense , that 't is morally a knowledg , or that they know it to be true , morally speaking . for , if it be expended what is meant by these words [ morally a knowledg ; ] it will quickly appear , that , as true knowledg can onely be an effect of the thing 's being : so this counterfeit knowledg , call'd moral , falling short of the other , can onely be the product of the thing 's likelihood to be , and so can onely have for its object the thing 's likelihood : which , whether it be enough to specifie and terminate an act of christian faith , i appeal to the constant expressions of all who are generally call'd and reputed christians ; and challenge my adversaries to produce one expression of theirs , which sounds thus dwindlingly and feebly , as if it meant onely some high likelihood , or their apprehension of it as no more but such . observe but the life and energie of their words in such occasions : as that of iob : scio quod redemptor meus vivit ; and that of s. paul : scio cui credidi , & certus sum &c. and we shall find their understandings so perfectly possest of the object 's existence , & not deeming onely its likelihood ; that they seem rather to want words to express their absolute certainty of it . oftentimes indeed they deny faith to be evidence or science , and affirm it to be obscure : but what 's this to the purpose ? while all relyance on authority is obscure ; and certain knowledg can be had by means of authority , as appears in diverse instances of humane faith. § 4. particularly , waving the former , we will reflect on some places more expresly assertive of our position ; as , that of the prince of the apostles , acts 2. 36. certissimè sciat ergo omnis domus israel , &c. where , about to bring them to faith , he exprest it to be a most certain knowledg , and this attainable by the whole house of israel , which must mean the generality at least . § 5. i add , ( omitting many others ) two of his fellow-apostle paul. the first , col. 1. 23. si tamen permanetis in fide fundati , & stabiles et immobiles à spe evangelii : now , how any one can be founded or grounded in faith , if faith be possible to be false , that is ( eviction . 2. § 14. ) have no foundation , principles or grounds it self ; how any one can be stable and immoveable in a persuasion , which very persuasion and its grounds may not only be moved but overthrown & subverted ( as must inevitably follow , if it be possible to be false . ) i expect to be inform'd by mr. tilletson and mr. stillingfleet . do these words sound onely an exclusion of actual doubt , or suspicion of it at present , which protestant writers make sufficient to an act of faith ? or rather does it not mean that which of its own nature is such as can admit no possible cause of doubt at any time for the future ? let them dispense a while with pursuing their affected gaynesses in the out-sides of words , and take the pains to look into their meanings ; and then , if they can make out that groundedness , stability and immobility can consist with possibility of falshood , i shall promise them my utmost endeavour to hold contradictions with them ; for , in that case , those would be the onely truths . § 6. the second shall be that most emphatical one of the same apostle . licèt nos aut angelus de coelo annuntiaverit vobis praeter id quod accepistis , anathema sit . though we or an angel from heaven should preach to you otherwise than you have receiv'd , let him be accursed . which were a very rude and unreasonable carriage ( especially for us christians now adays ) were faith possible to be false , and so , short of the credit due to so incomparable authorities : for since 't is known that many things which have seem'd , ( that i may use mr. t 's words ) morally impossible to be false , have prov'd to be actually and indeed false , and 't is granted that 't is always possible to be so : but it was never heard that an apostle of iesus christ , or an angel from heaven could , or at least did at any time preach false : 't is most manifest that nothing which was possible to be false , can with any reason sustain it self against the force of their authority ; and that faith , which ought to do so , must be impossible to be false . § 7. from the language and sense of the saints and christians of former times , let us come nearer home , and see how unsuitable 't is to the notions and expressions of present christianity , to say , faith is possible to be false . now , the possibility of faith's falshood , is built on the contingency of the motives which are to ground it : for , were there no contingency in them , but that their causes were so laid , that 't were impossible they should not be conclusive , they could not possibly fail of being able to conclude ; and so faith would of its own nature be impossible to be false . considering , then , the nature of contingency , whether speculatively in it self , or practically in instances wherein 't is found , we may observe that it implies a certain kind of proportion between the frequency of effects on the one side , and the seldomness on the other : which we usually express by ten to one , a thousand to one &c. if then faith be possible to be false , its nature will bear , nay oblige us to express the probable degree of its likelihood in such kind of language ; and that we assert it to be likely in such a proportion , but not-likely in a higher : for example , it would be perhaps wise and agreeable to the nature of the thing , as thus propos'd , to say , v. g. 't is a hundred to one there is a trinity , a heaven or a hell ; but 't is not a thousand to one that there are any such things . or , if any contend i have assign'd too-small an over-proportion to faiths likelihood ; yet at least he must grant that , in a greater , it would inevitably follow , that such language ought , in true speaking , be used , when we are to express the degree of faith's firmness . wherefore , it being experientially manifest , that nothing sounds more ugly to a christian ear , than to say , that 't is so many to one faith is true , but not so many more : 't is evident that the nature of faith is plac'd beyond all proportions of its failing to its standing , and all degrees of contingency ; that is , 't is impossible to be false . § 6. moreover , to say , 't is a thousand to one faith is true , or there is a trinity , is not to say , 't is true , or there is a trinity ; christians , therefore , ought in due candor , then when they are to profess their faith , express onely how much over-proportion , in a moral estimation , its likelihood bears to its unlikelihood ; and not to stand telling a lie , when they are to make profession of their faith ; saying , 't is true , when 't is onely to such a degree likely to be true ; that is , lying , when they should be doing a chief duty of religion . and , which is worst of all , as being not onely most unwise and imprudent , but most diabolically wicked and impudent , to stand stiff in the profession of that ly , though they hazard the loss of their estates , and even lives too , by the bargain . yet , this imputation of such a most foolish and most damnably-dishonest obstinacy is unavoidably to be affixt upon christians , if they thus profess their faith true , in case it be possible to be false ; that is , in case it be onely a thousand to one ( for example ) that 't is true. if it be said , they saw not perhaps this possibility of falshood , and so acted virtuously in that absolute profession of its truth , because of their good meaning ; the answer is ready : first , that mr. tillotson , mr. stillingfleet , and such who maintain , and , so , if they write what they think , see faith possible to be false , are bound not to profess faith to be true , and to forewarn others not to make such a lying profession : next , that if god have commanded us to make such a profession , as all christians grant he has ; then , not onely their meaning , but the act it self is good and laudable . which , joyn'd to these mens principles , and their natural consequences laid open in our former discourse , signifies that dishonesty is honesty , and a most foolish and wicked obstinacy a high virtue , as being commanded by god : nay , that god is the author of sin , commanding them to tell a ly in professing their faith true. positions most abominable , as well as contradictory ; but 't is most fit the nature of all goodness should go to wrack , when the nature of truth is once violated . § 7. again , if contingency have place in faiths basis , there must be some stint of this contingency , according to the moral estimation of things : be it then , for example , a thousand to one , or what other proportion you please , for it alters not the present case : if then it be but a thousand to one faith is true , then 't is one to a thousand 't is not-true , that is , it will bear a wager that faith is a ly ; and a christian , according to these principles may , without injury to his faith or its grounds , and with a great deal of honesty , lay a wager that his faith is actually false . nay , if he get any one to cope with him at excessive odds ; he is bound in reason and prudence to undertake him , and lay a wager all christian faith is a ly. which sounding highest impiety in the ears of all reputed christians , of what sect soever , that govern themselves by the natural conceit they have of faith ; 't is plain that the nature of faith is plac'd beyond all contingency of failing , that is , all possibility of falshood . if it be objected , such a wager could never be try'd , and so , it could never in prudence come to be layd : i reply , my discourse is unconcern'd how able or unable mans understanding is to decide it , and onely contends that the nature of the thing , that is , of faith no better settled , would bear or justify it ; which is unavoidably consequent . § 8. particularly , 't is strange that none of the christian martyrs , who from time to time have dy'd for their faith , should when their life lay at stake , endeavour to mitigate the fury of their persecutors with such like language . i beseech you , ( great nero ; or dioclesian ! ) understand us christians right : we deny not absolutely the possibility of your opposit tenets being true , nor assert our own faith so far as to say it may not possibly be false . what we profess is onely this , that it seems to us so highly probable , or morally-certain , that we have no actual doubt of it at present ; though we cannot absolut●ly say but we may come to discover it to be false hereafter , and your opposit tenets true , and so renounce christianity and joyn with you : indeed we dare venture a thousand to one ( or perhaps something more ) that our faith is true ; yet for all that we shall not stick to lay one to a thousand 't is false . these had been moderate and mollifying expressions , and questionless might have sav'd the lives of very many : which why they should not have used , they being ( according to our adversaries principles ) true , and honest to profess them , and highly prudent to do it , their lives being concern'd ; nay , consciencious too , ( for there is none but holds it highly sinful to conceal any truth which may save another mans life ) no other reason can be given but this , that the possibility of faiths falshood had never enter'd into their hearts ; but they held gods promises of a better life full as certain , as was their present possession of this , or present determination of losing it for christ's name . all their expressions sounded the certainty of the truth they profest , and their most comfortable hopes grounded upon that certainty . nor did any of the circumstant faithfull ever judg them too lavish of their bloud , for standing so stiff upon their avowing the rigorous truth of their faith , and the falshood of its contradictory ; but always esteem'd their action no less wise and honest , than it was undaunted . what kind of profession of his faith a protestant , thus principled , would make , in case of imminent martyrdom , i know not ; but i should esteem my self the foolishest knave living to tell aly to hang my self , by professing my faith true , which i could never heartily judg it to be , whilst i held it possible to be false ; and so , at best , onely likely to be true. § 9 note here , that i have conceded very much in yeilding a thousand to one of the likelyhood of christian faith in the protestant grounds without traditions certainty , which they deny : rather , taking in the incredibleness of the mysteries , it would be ( in that hypothesis ) above five to one , speaking modestly , that all faith is false . for , since 't is evident the certainty of books cannot be had at all without the certainty of tradition ; and protestants deny the certainty of tradition , and bring multitudes of exceptions against it ( as may be seen in mr. tillotson's answer , or rather abuse of sure footing ) there is some degree of incredibleness in the right conveyance of christ's doctrine hitherto : to which difficulty add the incredibleness of the mysteryes themselves , exceedingly enhauncing the other ; 't is manifest there would be a high disadvantage on faith's side . nay , granting a pretty high probability ( which is perhaps as much , as they care for ) yet , the not-onely improbability , but seeming-impossibility of the mysteries of faith , if taken , not as standing under authority , but as objects of our humane reason ( as in this counter-ballancing case they ought to be ) would quite overpoise the probable motive , and incline the soul strongly towards dissent , unless interest , custom , or some other affection come in to the assistance of the weaker motive , printing it in a bigger letter , and diminishing the difficulty in the object by not letting it be considered or penetrated , that is , by hindring the working of right reason . now , in this case , if this discourse holds , a protestant may with a safe conscience lay odds , and wager two to one at least , his faith is all a f●lshood : a strange impiety , but yet the natural consequence of that impious tenet [ faith is possible to be false ] as this is the genuine sequel of denying the right rule of faith. § 10. the same is deduc'd from the very notion of a martyr and the proper signification of that word , which is to be a witness ; and this , as appears by his circumstances , of all witnesses the most solemn and serious , and the perfectest under that notion that can be imagin'd ; as engaging not onely his word , but his life and dearest bloud for what he testifies . now all witnessing or attestation being most evidently of what the witnesser knows to be true , and nothing sounding more unnaturally , or being more disagreeable to the nature of that kinde of action than to have a likelyhood for its object , or to witness what he knows not , ( as will appear by the constant practice of it in all other occasions ) it follows that a martyr or witness of the truth of christs faith , must know it to be true , that is , he must know it to be more than likely to be true ; and , consequently , ( nothing being more impossible than that one can know what is not ) impossible not to be true , or to be false . § 11. no less unnaturally would it sound should we gather together , and make use of all the equivalent speeches to this proposition , [ faith is possible to be false ] such as are , there is no certain way to heaven . no man knows there is a heaven , a hell , a iesus christ , a trinity , &c. no man sees any reason securing faith from being a lye . the ground of all our hope is unstable and may be overthrown . absolutely speaking it may be there is no such thing as that which christians are to profess , and ought to dye for . it may be points of faith are so many lyes , and false as so many old-wives tales . the light of faith may be spiritual darkness and errour . what we hold to come from god , the author of all truth , may perhaps come from the devil , the author of all lyes . all our supernatural truths may be diabolical falshoods . faith has no principles . the points of faith are not truths , but likelihoods onely . these and innumerable such others , are all equivalent periphrases to this proposition [ faith is possible to be false ] as in this treatise has been manifested ; but , how horrid and blasphemous , needs no proof but thebare rehearsing of them . § . 12. from the language and practise of the generality of the faithful professing faith , we come next to the practise of the wits of christianity ; not proceeding as speculaters and scholars ( a most trifling impertinent topick when we are speaking of faith , yet most frequently us'd by our adversaries , especially mr. stillingfleet , and mr. pool , who are obstinately bent to practise that wilful mistake ) but as christians or faithful : and this , not only acting or speaking in abstraction from humane knowledg , but as in direct opposition to it , and ( as it were ) in defiance and despight of it . now , with these intelligent persons 't is very solemn , after , by penetrating the grounds of faith , they have come to embrace faith itself , immediately to discard & renounce all tenets opposit to the said faith , how certain soever they held them formerly : nay , to stand with a mind prepared to disassent to anypiece of humane learning , how scientifical soever it look't , which they saw evidently to thwart any of those believed truths . making account it was their duty captivare intellectum in obsequium fidei , to captivate their understandings to the obedience of faith , or , to yeild them totally up , by an absolute and perfect assent to the truth of those mysteries ; and not to heed or credit any objections or proposals of humane reason to the contrary , when once the stable and immovable grounds or motives of divine belief , that is , the rule of faith , had subdu'd their judgments to that invincible assent ; but to rest well assur'd that all reasons were fallacious , and all positions false which went against those sacred and establish't truths . this was ever their unanimous and constant profession ; particularly the fathers are full of expressions of that kind : an evident argument that , as christians , they ever held faith and it's grounds impossible to be false ; for , otherwise , they had bin oblig'd , by honesty and their love of truth , not to have so readily rejected their formerly-conceited truths , nor to have stop'd their ears so obstinately to new reasons against faith ; but , as long as faith was possible to be false , they ought in due candor to have still weigh'd the opposit thesis and the objections perpetually alledg'd , against the strength of faith and it's rule , and consider'd which was more likely to be true ; and not have still concluded so partially on faiths side , and obstinately resolv'd to hear nothing against it ; bearing themselves as if all must needs be true which faith's rule teacheth us , that is , indeed , as if faith could not possibly be false . § . 13. whence follows , that all who hold faith is possible to be false ought , in conscience and their natural duty or love to truth , remain seekers all their lives : for , however they may hope at present that what they adhere to is true , yet , since they hold 't is possible to be false for any thing they know , they ought , the affair and its concern being so weighty , to be still examining it's grounds , and casting about to see whether this possibility of falshood , which they already see , be not indeed actually such , though as yet they see it not ; or at least , whether some other profession may not , after long consideration , appear less possible to be false , and another still less than that ; that so they may go as near truth as they can : weighing discreetly and impartially what deism , paganism , turcism , and such others , wisely represented without their poetical fancyes , and fooleries , can say for themselves . or , lastly , if they come to such a scepticism in religion ( which i doubt is the true case ) as to judg such a quest lost labour ; because , when all 's done , the sullen dame [ truth ] will never the sooner discover her face , nothing being to be found but what will still appear possible to be false : the practical conclusion naturally following hence will be this , to fix there where it lights most advantageous to their temporal interest ; in the same manner as men addict themselves to this or that trade ; cry it up and maintain it stoutly to be truth , because 't is creditable to the profession , though they judg all the while it may be a falshood ; and , because they see their faith can have no certain or firm grounds , undertake to make it good that faith it self needs have none , by the best assistances plausible rhetorick , seemingly-probable reasons , weak or mis-us'd testimonies and voluntary cavils and mistakes can lend them . and , in a word , since they are not in circumstances to settle any thing , to laugh heartily at those who go about it , and to endeavour very politickly to pull down every thing ; which any intelligent reader will manifestly see by this establishing treatise , compar'd to their performances , to have been the effects of my adversaries labours . § 14. the unnaturalness of this tenet will perhaps be brought nearer home , and so be better penetrated even by our opposers themselves , if we reflect how wickedly it would sound from the mouth of preachers ; if , after a sermon , exhorting and pressing the faithful to the love of heaven , or particularly , to stand stedfast in their faith , they should in the close , to prevent in their auditors the misunderstanding some overstraining expressions , add an ingenuous caution , that they should not , for all that , adhere to faith as if it could not be false , nor work for heaven as if there were any absolute certainty of the being of any such a thing . is it not manifest , this ( in our case ) honest-dealing profession would enervate the force of all the motives they had proposed and prest ? and , if so , is it not as evident , that all the efficacy of christian preaching springs naturally from the impossibility that faith should be false ? for , 't is not only the unseasonableness of this profession , but the impiousness of it , which would so scandalize the hearers ; and either avert them from the preacher , or make them cold in virtue . 't is clear , then , that all the forceable application of christian motives to the hearts of the generality of the faithful , is grounded on the impossibility of faith's falshood : and that , therefore , he who holds the opposite tenet , and would be honest , should either leave off preaching , for which this tenet makes him unfit ; or else use much caution while he preaches , least , by implying the perfect certainty of faith , while he practises assentation to that , he becomes injurious to truth , and consequently to it too , if it be true. § . 15. but , to conclude ; it has bin no less the practice of the governours of the church , or ecclesia docens , to oblige the faithfull to beleeve what they recommended to them as the doctrine of christ and his apostles , ( nay mr. whitby , in his late treatise [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] page 53 , 54. asserts the same of the church of england , as to their creed or fundamentals ) which , had faith been held by the governors and the governed possible to be false , had signify'd just thus much , as if the governours should say , you shall believe it , though we know it may be false ; or , you shall believe us telling you the apostles taught it , though both we and the authority we trusted for it may be deceiv'd , for any thing we know : and as if the persons governed should answer , we will believe you , though we know you may be in the wrong , and the point it self false ; which is in effect the same as if they should profess they are resolv'd to believe them , let it prove what it will , right or wrong , true or false . so strange a tyranny in the imposers or commanders , and slavery in the believers or obeyers , as is impossible in either to consist with humane nature , had not both of them ( the obeyers at least ) been verily perswaded those commanders had such motives to propose as should have been able to oblige assent ; without which all command of an interiour act of the soul is nonsence and folly. oh , but ( will a witty atheist say ) humane policy might have made the governours conceal the cheat , by which means the ignorant govern'd were frighted into a belief of any thing ! very likely , indeed , that amongst so many millions , and of those , many saints by our adversaries own confession , all should persist and be true conspirators in so unnatural a confederacy : or that , in so free an admission of all sorts of prudent people to any kind of knowledg , as is practic'd in christendom , insomuch that there are found many thousands of the governed equal in parts and learning to divers of the chief governours , and superiour to very many of them , all should so camely permit themselves and the world to be abus'd in a point no less important than their very manhood . 't is then above policy and force , and only atchievable by the natural strength of the motives , to oblige such multitudes , and so qualify'd , to christian faith : and these motives must have been impossible to be false ; none else being able to subdue the understandings of such a great portion of mankind to hold their proposals true , or justifie all the church-governours in all ages from a most unjust and most unnatural tyranny . divers principal objections answer'd . to mistake every passage voluntarily is so in fashion , and so continually pursu'd , as the best method to answer discourses which proceed by the way of principles , that , perhaps , it were not imprudent to forestall such blinds , and prevent such mis-representers from raising their light and aiery dust , by acting our selves , if we can , the part of an opponent after a solider manner than we are to expect from those prevaricating discoursers : besides , nothing more clears a point than to manifest that such objections which aim at the root of it , quite lose their force while levell'd against it . i recommended this foregoing discourse , when i had finisht it , to the perusal of divers of the most judicious and impartial friends i could pick out ; courting their severest candour to acquaint me with its defects . their most pertinent and most fundamental exceptions , i present the reader with ; which i have strengthen'd as well as i could , and added divers of mine own ; protesting , that , did i know my self , or knew where to learn of others , more forcible and efficacious ones , i should not have declin'd the proposing them ; nor have fear'd to oppose the invincibleness of the truth i here defend against the strongest assaults of the most ingenious , most rational , and most acute discoursers . objection i. the word truth is both in the postulata , and all over this treatise taken in too metaphysical a rigour : in which sense it may , perhaps , be deny'd that faith is true , or that the generality of christians do so esteem it . answer . i take that word in the plain natural , and proper sense , in which all mankind takes it , for what in reality and indeed is so ; which i affirm to be sufficient for my purpose , or to ground all those arguments which i bring thence to evince the impossibility of faith's falshood . but , i fear the objecter confounds the first operation of our understanding with the second , that is , our simple apprehension or meaning of the word truth or true with the propositions or judgments made concerning it . for , not only weak people judg many things true which stand under no certain grounds ; but even solid men , when the concern of the point is sleight , and no circumstance awakes them into a heedfulness , and , as it were , engages their honesty to speak rigorous truth ; oftentimes carelesly and unconcernedly admit things for truths which are far short of having grounds elevating them to an impossibility of falshood ; and , indeed , are far from being judg'd truths even by themselves while they seem to admit them for such ; nay more , though they sometimes use them as truths , when the weight is not much whether they be so or no ; as when in a rhetorical discourse , ( or even in a solid one for illustration sake ) we make use of the story of the phoenix , or such like ; or when in ordinary conversation we relate many passages abetted by no certain authority , but taken upon the account of rumour , perhaps invented by witty humour ; the truth of which it were in those circumstances imprudent and impertinent to discountenance , but to let them go with a kind of transeat , or a valeant quantum valere possunt ; yet , in both cases , what the solid man out of unconcernedness passes , and what the vulgar man out of weakness judges as a truth , both the one passes the other judges to be in reality and indeed so : whence both of them have the genuine simple apprehension or meaning of the word [ truth ] and the same all other men have , however the one misapplies it , the other permits it to be misapply'd in propositions . nor will any distinction of truths morally speaking , probably truths , &c. serve the turn ; for truth ( as was said ) speaks the conformity of the judging power to the thing ; that is , a real disposition of the mind : which therefore either is or is not , in the same manner as the wall is either white or not white ; not admitting for it's difference probably or not-probably , any more than being does : but , as it is impossible but the wall if it be not white , must necessarily be not-white , or have some other disposition in it which is not-whiteness ; so 't is impossible but the minde , if not conformable to the thing or true , must be un-conformable or not-true ; ( meaning not-true negatively , not privatively so as to signify false ) and , consequently in stead of that conformity , it must have some other disposition in it ; whatever that disposition be . objection ii. in some places of this foregoing treatise objective truth is confounded with that disposition of the understanding or conformity of it to the thing call'd formal truth or , truth in us . answer . the clearing this requires the making an exacter discovery into the nature of truth . to do which we will begin our explication with noting that our understanding hath two operations ( omitting the third , discourse as not pertinent to our present purpose ) viz. simple apprehension and iudgment . the result or effect of the first is call'd a notion ; concerning which philosophers discourse thus : that , when i apprehend what is meant by the word man , or have that notion in me , mans nature is both in the thing , and in my conception ; for 't is impossiole ( my conception being an imminent act ) i should conceive what is not in my conception , or that my act of conceiving should be intrinsecally determin'd to be this , but by what is intrinsecal or in it . what is meant then by the word [ man ] has two states : one in the thing as existent out of me ; the other in the thing as existent in me : as the self-same figure is in the seal and the wax . yet , neither of these different states enters into the notion i have of man , but meerly what is common to the thing , under either state , which is what answers to the definition ; for , both man , taken as in himself , is a rational creature ; and also what i conceive , or mean by the word [ man ] is rational creature ; though the words [ rational creature ] express neither the being in my minde nor out of it , but abstract from either . by this means my mind concieving man gains an unity of form with the thing out of it , or a conformity to it : which disposition wants nothing to be call'd truth , but that 't is incapable of grounding affirmation or negation ; the bare meaning of the word [ man ] neither implying [ is ] nor [ is not ] whence truth and falshood are usuall said to be incompetent to the first operation of our understanding , we will make way to the second operation of our understanding by another instance of the first . imagin then there is propos'd to my eye a round pillar ; which it affects , and by it my brain , and , so , my understanding ; it cannot fail to beget there a simple apprehension , and consequently a notion of what is directly imprinted ; which is , that thing with as many of its qualifications as were apt to be convey'd in by means of that sense , confusedly blended together ; as also ( by my experience that it affects or is affecting me ) of it's existence . moreover , as occasion , or indeed nature guides me , i may have distinct or abstracted notions of pillar , roundness and existence , nay more of pillar and roundness as exercising or actually having the same existence ; or , which is all one , of what is meant by this proposition , [ the pillar is round ] that is , of what corresponds to those three distinct notions , put now in a frame of a proposition , and , so immediately apt to express truth or falshood ; and yet not proceed to behave my self affirmingly or denyingly , or judg any thing concerning them , but meerly to conceive what is meant by those words . way being thus orderly made towards the second operation of the understanding by disposing the separate notions in a fitting posture by the first ; nature seems to require it should supervene ; and , so , the understanding sets it self to judg whether those extream or distant notions , exhibited by the first in the posture of connexion , be indeed connected or no ; the standard or measure of which is to be taken from the thing . now in self-evident propositions and first principles the understanding guides it self by that imbred or nature-taught principium intellectûs ; [ the same is the same with it's self ] in deduc't propositions ; by the same principle fundamentally , or originally , and immediately by this , [ those notions which are the same with a third , are the same with one another , ] but , in our present instance , experience alone suffices to inform the understanding , supposing the obvious knowledg of what pillar and roundness are , and that a pillar is a thing , whereas roundness without pillar is none , but onely an affection or determination of a thing ; both known by plain nature , whatever som schoolmen speculate . for , these put , meer experience teaches us that that thing which is call'd pillar , is the same thing which is call'd round , or , which is all one , that in this proposition , [ the pillar is round ] the two extream notions are indeed , ( that is , with a conformity to the thing ) identifi'd , or that that proposition is true. but to return home to our purpose : 't is clear that pillar and roundness existing by the same existence or in the same thing , are found in the thing after it's manner , and in my judgment ( or soul as apt to judg ) after it 's , that is judgingly : but truth hath nothing to do with either of these manners of being ( as was discourst formerly in the parallel case of notions ) but purely and adequately consists in the unity or community of form which my judgment has with the thing ; by having which in her , the soul gains a conformity to it . in this common form consider'd as in the thing , consists it's metaphysical verity , or it 's being what it is ; and this verity , consider'd as apt to stamp or imprint it self on my iudging power , is call'd objective truth ; as receiv'd in me , and fashioning or conforming my said power to the thing as in it self , and so making my judgment true ; 't is call'd formal truth . this declar'd , i deny that i any where confound objective truth with formal , or what 's in the thing , with what 's in me as in me ; for , that were to identifie those two most vastly and most evidently different states : a supineness too gross for any attentive discourser to fall into i conceive then what the objecter would alledge is , that i confound those truths spoken of with truth to us , or quoad nos , as the schools speak . for , though what 's truth to us must needs be truth in it self , and in us , in regard we cannot know that to be which is not ; yet what 's truth in it self , or truth in us , is not therefore truth to us , in regard one may upon probable , nay improbable , or even false grounds , light upon a right judgment ; in which case his mind as judging , is conformable to the thing or true : yet , still , that thing is not true to him , in regard he hath no reason able to conclude it such , or to make him see it to be true . truth then to us , is the same with our sight of it ; that is , with certainty or determination of our understanding by force of intellectual motives ; and , this indeed i often seem to confound with truth in the two former acceptions ; but i therefore seem to do it because i am loath to transcribe and apply so often my postulata , and suppose my judicious reader bears them in mind . which if he pleases to understand as subjoyn'd to those discourses , it will follow that what is so in the thing it self , or perhaps in us , if it be so severely obligatory to be thus constantly profest and held so , and consequently ( by my later postulatum ) necessary to be known to be so , all my mistaken proofs will be brought to conclude it true to us , that is , certain . you will say , why is it not enough for god to provide that our acts of faith be indeed true in us , since , so , they would perfect our understandings by conforming them to the thing ; and guide us right ; but they must also be true to us , or be known to be true. i answer , for two reasons . one , because god's government of mankind would by this means be preternatural , obliging him to hold , profess , and dye for professing the truth of those points which he knows not to be such . the other reason is , because every act of faith as exercis'd would perpetually involve an errour , in case the motives to those assents were not conclusive of the truth of those points : for , however one may light by hap-hazard , or through weakness on a truth from an inclusive motive , yet , since 't is impossible a rational creature should assent but upon some motive , good or bad ; hence , every assent practically implies [ 't is true for this reason ] wherefore , if the reason grounding such assents be unapt to conclude the truth of the thing , that judgment necessarily involves a falshood or errour ; however it be , otherwise , conformable to the thing abstractedly consider'd . truths then being bastard , illegitimate and monstrous , both the intellectualness and supernaturalness of that virtue call'd faith , make it scorn to own such defective pr●ductions . objection iii. the meanings of words are indeed to be taken from the vulgar , but the truth of propositions is to be taken onely from the judgments of learned men : though then that be indeed the meaning of the word [ faith ] which the generality of christians mean by it , yet the truth of this proposition [ faith is possible to be false ] must be judg'd of by the sentiments of the most learned divines ; the generality ( at least the best ) of which , and catholicks amongst the rest , grant the grounds of faith as to our knowledg , and consequently faith it self , to be possible to be false . answer . that maxim is to be understood of those propositions which require some speculation to infer them ; in which case also even the unlearned are not bound to assent upon the authority of learned men , taken precisely as men of skill , because generally 't is practically-self-evident to them , that such speculative men differ oft times in their sentiments , and they are unfurnisht of due means to discern which is in the right : yet , if they are to act in such affairs , they are bound in prudence to proceed upon the judgments of that part which is generally reputed most and ablest ; and then their proceedure is laudable , because they do the best secundum ultimum potentiae , or that lies in the power . whence learned men who have ability to judg of the reasons those speculaters give , behave themselves imprudently and blameably if they even proceed to outward action , meerly upon their judgments without examining the reasons they alleadge , in case they have leasure and opportunity to do so . but now the maxim holds not all for those propositions in which 't is either self-evident , or evident to common and uncultivated reason that the predicate is to be connected with the subject : as 't is , for example , in this , [ man is a rational creature ] or this , which is palpably consequent from the former , [ man is capable of gaining knowledg ] for in such as these the natural sentiments of the vulgar are full as certain as those of speculaters ; perhaps certainer . and with the same evidence the predicate [ possible to be false ] must necessarily be seen to be connected with [ faith ] by all those who esteem themselves oblig'd by gods command to profess and dye for the truth of those points they believe . besides , they hold that faith makes them know god and his will , that their assent of faith is to be immoveable , or adher'd to all their lives ; that is , such as cannot be overthrown or shown false by any reasons brought against it ; both which equivalently imply impossibility of falshood . again , 't is deny'd that catholick divines , even as speculaters , hold faith possible to be false ; since they all , to a man , ( whatever they hold besides ) hold the catholick church infallible ; and that we ought to receive our faith from her living voice and practice : now the tenet of infallibility in the proposer necessarily draws after it the tenet of impossibility of falshood in what is propos'd , that is , in faith , but , because it may be said this is their sentiment as catholicks , not as schoolmen , let the angel of the schools speak for the schools themselves ; his expressions are common , and so reach all . scientia ( saith he , sum. theol. 2â 2e q. 1â a. 50 ad 4m . ) cum opinione simul esse non potest simpliciter de eodem ; quia de ratione scientiae est , quòd id quod scitur ex ●stimetur impossibile esse aliter se habere ; de ratione autem opinionis est quod id quod est opinatum existimetur possibile aliter se habere : sed id quod fide ten●tur , propter fidei certitudinem , existimatur etiam impossibile aliter se habere . and again in the same question , ao . 4o. ad 2o. ea quae subsunt fidei dupliciter considerari possunt : uno modo in speciali , & sic non possunt esse simul visa & credita ; alio modo in generali , scilicet sub communi ratione credibilis ; et sic sunt visa ab eo qui credit ; non enim crederet nisi videret ea esse credenda , vel propter evidentiam ▪ signorum , vel propter aliquid hujusmodi . it were easie for me to avail my self by these testimonies to confirm the main of my doctrine ; but , what method will permit me , and leads me to at present , is only this , to show that this great father of the church , and doctour of all schools , declares the common sentiment , drawn out of the conceit of faith's certainty , to be this , that 't is impossible that points of faith should be otherwise , or false ; and that we must , e're we believe , have evidence of the grounds of our belief , which amounts to the same . all then that can be objected from some of our divines is this , that they explicate their tenet so , as by consequence faith is left possible to be false ; but , what is this to the purpose ; since 't is one thing to hold a tenet , and another thing to make it out . in the former they all agree , in the later ( as is the genius of humane understandings where our heavenly teacher has not settled them ) they disagree with one another , sometimes with themselves . nor , can it bear any objection , nor breed scandal , that the ground of faith should be more particularly and distinctly explicated now than formerly ; for , since controversie is a skill , why should it be admir'd , nay , why should it not be expected that it should receive improvement , that is , better explain its proper object the rule of faith , than formerly ▪ since we experience a progress in all other arts and sciences which are frequent in use , as this has been of late dayes : objection iv. a great part of the first eviction , in case it proceed concerning truth in us , as it ought , supposes the vulgar skilful in logick , and to frame their thoughts and assents in the same manner as artificial discoursers do . answer . it supposes no skill or art in the vulgar or generality of christians , but onely declares artificially what naturally passes in rational souls when they assent upon evidence . and this it ought to do ; for the art of logick frames not it's rules or observations at randome , but takes them from the thing or it's object ( as all other skills do ) that is , from what is found in rational souls as rational , or apt to discourse : by observing the motions of which when it behaves it self rationally , the logicians set down rules how to demean our thoughts steadily and constantly according to right reason : so that the manner of working in artificial discoursers in this onely differs from that of natural ones , that the one acts directly the other reflectingly . for example , a vulgar soul when it assents interiourly a thing is , or affirms , has truly in it what a logician call's a proposition ; and that proposition has truly in it what corresponds to the notions of subject , copula , and predicate ; though he reflects not on it , as does a logician . in the same manner when he gathers the knowledg of some new thing , he has truly in that discourse of his what corresponds to major , minor and conclusion , nay he has practically in him what necessitates the consequence or that maxim [ the same is the same with it self ] of whose truth , it being a principle of our understanding , he cannot possibly be ignorant . though all this while he reflects not how or by virtue of what he acquires this knowledg . and hence light is afforded us to understand in common how the vulgar come to have practical self-evidence of divers truths : for , the maxims which even scientifical men have of the objects of several sciences , being taken from the things or the objects of those sciences ; and ( those maxims being common or general ones ) from the obvious or common knowledg of those things , which the vulgar who convers with them cannot chuse but have ; again , nature imbuing them with the knowledg of that principle on which the force of all consequences is grounded , as also with the knowledg of all those we call principia intellectûs , or principles of our understanding , hence their rational nature is led directly by a natural course to see evidently and assent to divers conclusions , without any reflexion or speculation ; which rude but unerring draught of knowledg is call'd by me in sure footing and elswhere practical self-evidence , because 't is a natural result of practice or ordinary converse with those things ; an instance would at once clear this , and , if rightly chosen , be serviceable to the readers of sure footing . an unlearned person that cannot read a word believes fully there was such a man as k. iames ; and that we may not mistake the question , we will put him to be one that has a handsom degree of conversation in the world . we finde him assent to the affirmative heartily ; but the point is how he is led into that assent , and whether rationally ? to ask him a reason why , is bootless ; for this puts him to behave himself like a reflecter on his own thoughts , which he is not : whence we shall find him , upon such a question , at a puzzle to give the particular reason ; though , as taught by experience , he will stand stiffly to it in common that he has a reason for it , and a good one too . to help him out then , the way is to suggest the true reason to him , for then he will easily acknowledg it , finding it experimentally in himself ; which done , deny the goodness of it , and you shall find , he will , as taught by nature stand to it , and deliver himself in some rude saying or other in behalf of it . for example , tell him he believes there was a k. iames because those who pretended to live then have told us so ; but what if they were mistaken ? his answer would in likelihood be to this purpose ; what a god's name were they blind in those dayes , that they could not see who was king then ? which expresses naturally his conceit of their inerrableness in such a point , in case they had eyes , which nature taught him men generally have . insist farther ; perhaps they were not mistaken , but had a mind to cozen all england that came after them . nature will lead him to this or some such kind of reply ; to what purpose should they all make fools of every body ? which words , though rudely exprest , yet couch in themselves the full reason given in sure footing , as far as 't is built on nature . for , first , it implies that man's nature with which he hath a fair acquaintance in common is to do a thing for a purpose , end or reason . next , his interrogatory way is in his rude style , equivalent to a negative , and so it signifies there could be no reason for it ; and , lastly , his standing to his former tenet implies virtually a conclusion from the reason given , that the thing could not be done ; which involves necessarily a knowledg of that first principle on which all force of consequence is grounded ; and also of that principle , no effect can be without a due cause ; both perfectly suppos'd and held by him , though not exprest in his rude enthymeme . from this discourse is collected what this practical self-evidence is ; and , that 't is distinguish'd from experience in this , that experience is onely found of what uses to make the minor in this virtual discourse , but practical self-evidence is of conclusions deduc't ( as it were ) from a common maxim naturally known , as the major ; and a minor ( for the most part ) experientially , or else practically known ; which , joyn'd with the self-evident principle in which the force of consequence consists , make up that virtual discourse . again , it differs from science , in that a man of science reflectingly sees a medium identifying the two extreames , and is aware of the virtue of those causes which beget evidence ; whereas the other is rather passive from natural impressions than active by any self-industry in these knowledges , and rather feels the force of those causes in his own adhesion , than sees it . secondly , 't is collected that this practical self-evidence is notwithstanding , true knowledge ; though , perhaps , it be the sleightest kind of it ; in which 't is differenc't from opinion built on probabilities . for , seeing such assenters have both by experience or by common conversation true knowledg of the natures of diverse things in common , which make the minor , as also by nature of all the principles of our understanding , which countervail the major , and force the consequence ; it comes to pass that this practical self-evidence is intirely and adequately grounded on true knowledges both as to premises and consequence ; and cossequently 't is it self a true knowledg likewise . which consideration will help to explain my later postulatum , and shew by what means 't is possible all christians may know their faith to be true , or the same the apostles taught , by the churches testimonie , because they know the inerrableness and veracity of vast and grave multitudes in open matters of fact which are practiceable daily . and lastly , 't is collected that what is practically self-evident to the unlearned , is demonstrable to the learned : in regard these are capable of seeing by what virtue the causes of this self-evidence bred that knowledg , which the other 's incultivated reason would give no account of . objection v. that first principle [ every thing while it is , is necessarily what it is ] seems to be often times misapply'd , particularly evict . 2. § 11. & 13. to truth at present ; whence the arguer would conclude that 't is impossible that a thing should be also at present false . which is true , if it be meant of objective truth ; but then it seems to miss the question . but , the consequence holds not , in case the discourse be of formal truth ; that is , of truth in us , or of truth to us , that is , of certainty ; for none pretends that his judgment can at the same time be conformable and disconformable to the thing , which speaks those inrintsecall dispositions , call'd truth and falshood in us ; or that himself can be cetrain or uncertain of it at once , which expresses truth and falshood to us ; this being put those motives which only he had at present in his understanding , able to prove the point true and false both or at once : whereas , what is pretended by the objecter is only this , that , though upon present motives he now judges it true and certain , yet , afterwards , upon other motives he may come to see it false . answer . i mean in those places truth to us , or certainty : but , the objection proceeds as if there were but one man in the world , or as if true , false , certain and uncertain could be relative to one person only . first , then , my position is that , whoever puts a thing true to himself , yet possible to be false to another , puts no less a capacity of the thing 's being at once thus true and false though in several subjects , than as if it were in one subject onely . next , he supposes each of those different judgers to have possibly just grounds for so judging , since he puts in one motives sufficient to evince the truth of the thing , in the other , possible ones to conclude it's falsehood . for our question is not , to what degree weak souls can miscarry in assenting , but what degree of strength is found in the motives to faith ; which , the objecter , as a christian , that is , as a holder that points of faith are truths , must affirm to be sufficient to conclude it true ; and yet , as himself contends , leaves it still possible to be false ; that is , proveable by other grounds to be so ; for , else , the word false , cannot mean false to us , or in the subject , as is pretended ; that is , he must make it possible to be justly or in right reason , held by one true , by the other false . now 't is the impossibility of such opposite grounds i constantly maintain ; or that the grounds of faith are impossible to be false . thirdly , hence i go farther and urge , that , if those different motives can oblige justly one man to hold faith true , the other to hold it false , then , putting them in the same man , it ought to oblige him to hold both sides of the contradiction : and this enforces my proofs of this nature in my third eviction . i know it will be readily answe'rd , that this will not follow ; because , the motives being disparate , the more probable one would , when in the same subject , over-power the other , and so hinder the opposite assent . but i desire it may be consider'd that intellectual motives or reasons have their power to bind the understanding to assent , not from their relation to other extrinsecall proofs corresponding or discorresponding with them , but from the truth of the premisses on which they intrinsecally depend , and the goodness of the consequence ; and , finally , by virtue of their being built on first or self-evident principles . if then the motives one man has at present be sufficient of their own nature to oblige him , acting according to right reason , to judg faith true ; who ever has humane reason ought to assent upon them : and , if faith be still possible to be false , that is , false to us ; that is , be possible to be shown false , or possible that others may have just ground to hold it so , put those grounds also in the same man , and , since they must be convictive of humane understanding , they ought to have their formal effect where they are ; that is , convince it of faith's falshood too ; which however absurd , yet 't is the genuine and necessary sequel of this source of absurdities , viz. that faith and its rule may possibly be false . how the force of this discourse is avoidable but by alledging that no man acting according to right reason has just grounds to hold his faith true to us , or can ever have just grounds to hold it false to us , ( which is to deny the possibility of faith's falshood to us , the opposers own position ) i profess my self utterly unable to discern . now , he that holds these positions is a perfect sceptick or a pyrrhonian as to matters of religion ; since he puts an absolute desperateness of knowing the truth on either side , in that matter or subject . objection vi. when 't is said that faith and its rule may be false , the arguer misunderstands it to mean that we assert it may actually and indeed be shown so , whereas 't is only meant by those words , that 't is possible to be false for any thing we know ; or , for any thing the grounds of faith as to our knowledg , evince or force to the contrary . answer . i know not what possibility to any thing means , if it be not a relation to its being actually and indeed : nor a possibility of being false to us , but a possibility of being actually and indeed such ; that is , of being actually shown so to us . and all this must be forcibly admitted by him who puts no proper or necessary causes in the thing , nor consequently conclusive motives in mens understandings why this faith now profest should necessarily be the same christ and his apostles taught . 't is indeed a different thing to say , it may be so , and to say , i do not know but it may be so . but , he who maintains that faith may possibly be false , if he be honest , knows what he maintains to be true ; otherwise , certainly he were very wicked who would thus disgrace or diminish faith , if he did not know his position to be a truth ; whence follows that such a man must not onely say , i know not but it may be false ; but he must , if he will speak out what he thinks , be oblig'd to say , i know it may be false ; however he be loath to declare categorically and sincerely his tenet in so odious a point , or hazard his credit with the generality of christians , whose sentiment he contradicts so expresly . objection vii . 't is enough that faith be as certain as that the sun will rise to morrow , that america will not be drown'd , as that there was a henry the eighth , &c. which are onely morally certain , and enough for humane action , since they exclude actual doubt , or leave no suspicion of doubt behind them ; which as mr. stilling fleet tells us , app. p. 76. is the highest actual certainty which the mind of any reasonable man can desire . in the same manner as it is certainty enough for me to use my house that i am morally certain it will not fall on my head , though i have no absolute security but it may . and this kind of certainty seems more suitable to mankind , being more easily penetrable by the generality than the other rigorous and over-straining certainty ; which seems more fit and proper for the higher sort of speculaters , than for a world of men , which comprehends capacities of all degrees and sorts , and the greatest part of them , perhaps , of little learning . answer . the objecter must prove that all those instances are only-morally-certain or possible to be false , e're he alleadge them for such : that of henry the eighth , which does indeed oblige the understanding to belief , i affirm to be practically self evident and demonstrable , and so impossible to be false . as for the rest , they are utterly unfit to parallel faith's certitude , being all of material things , whose very essence is to be mutable ; whereas points of faith , being truths , and in matters not subject to contingency , are essentially incapable of being otherwise than they are , that is , still truths : so that far easier is it that all material nature should undergo all the changes imaginable , than that any such truth can not be it self , or the principles on which 'c is built in us desist to be true or conclusive . in particular , i would ask● whether it be enough for faith to be as certain to us christians , as it was to those immediately before the flood , that the whole world should not be drown'd , which exceeds the case of america's possible destruction ; or , as it was to those after the flood , that the sun should never stand still or go back ; or , lastly , as it is that a house , of whose firmness none had actual doubt , should fall ? if so , then the standing of the sun in ioshuah's time , and it's retrogradation in ezekiah's , show the unparallelness of these instances . you 'l say these were both miraculous . but , this alters not the case ; first , because it was never heard , nor can it be held by any sober man , that even miracle can make such truths , falshoods ; or those motives , which are of their own nature able to conclude the truth of any such points , inconclusive or invalid . next , because , if the motives to faith , and so faith it self are possible to be false for any thing we know , 't is impossible to give a satisfactory answer to a deist , demanding how , in case they should prove indeed false , we can be assur'd gods goodness to mankind will not step in even miraculously to discover the vanity of so universal an illusion , and the abuse of falshoods so absurdly imposing upon the world , as to obtain the highest repute of sacred and divine truths . concerning the last instance of the moral certainty of a houses standing , which hath been objected to me by learned protestants , as sufficient to make me act as steadily and heartily as if i had a demonstration that it would not possibly fall , besides the general answer that points of faith are truths , which renders the case unparallel ; i reply , that the two houses , the one in holborn , the other in kings street , which of late years , & a third in cock lane , which of late days fell , when none had the least actual doubt or suspicion of doubt of it , else surely they would never have staid in them , inform us sufficiently to what a changeable , tottering and ruinous condition christian faith would be reduc'd by these principles and parallels : no fewer than three houses fell in the compass of a short time , and none had the least suspicion of doubt beforehand of such an event ; therefore , may an atheist say , down falls christian faith too , whose foundation was ( by this doctrin ) but parallel for strength to the other ; or , if it fall not in so long time , it has only something better luck , not better grounds than had the three houses . as for the objected unsuitableness of such a certainty as i require , 't is reply'd , that nothing is more natural for the generality of mankind , than to be led by authority ; nothing more penetrable by those of all sorts than the infallibleness and veracity of exceedingly vast and grave authorities relating matter of fact , as we experience in their beleef that there was a q. elizabeth and such like ; to comprehend and assent immovably to which costs them not the least over straining , as the obiecter imagins . which being so , i make account that god both in his power and wisdom could , & in his goodness would render the authority of his church , the ground and pillar of truth , as evident to all her children , both as to its inerrableness and veracity as the other ; nay incomparably more , it being in every regard so requisit . objection vi. if the motives to faith must be impossible to be false to us , they would necessarily conclude the truth of faith ; wherefore they would , of themselves , oblige the understanding to assent , and so there would need no precedent pious affection of the will ; which yet both councils , fathers , and catholick divines with one consent require . nay , more , were not such a pious affection put , acts of faith would not be free. answer . if experience teaches us that even assent to humane sciences , though evident from intrinsecal reasons , comprehensible by our understanding , and purely speculative , is not to be acquir'd without an affection to see truth ; as is evident from the carriage of meer scepticks , who having entertain'd a conceit of it's hopelesness , come thence to want love or affection for it , and so never come to see it , how conclusive soever the reasons be . much more by far must some good affection be pre-requisit to assent to divine and supernatural truths , which are obscure in themselves , as depending upon authority ; incomprehensible to our natural reason ; and practical , that is obligingly-efficacious to break out into christian action or love of heaven above all sublunary things , as true faith must be . the first obstacle of the three mention'd has this difficulty , that the beams of truth , which come directly from the things themselves are generally apt to strike our understanding more naturally , penetrate it more deeply , and to stick in it more immovably , than those which are reflected to us from the knowledg of another , such as are points of faith ; besides the new difficulty of seeing the veracity of the attester , which , how evident soever it be , yet it puts the understanding to double pains ; whereas , evidence had from the thing is but a single labour , and so less confounding and distracting the thought . the second obstacle , incomprehensibleness is apt to stupify the understanding and retard assent ; nay even to deter it from considering them as truths ; the atheistical temper of the world ( which could not subsist were metaphysicks duly advanc'd ) sufficiently informs us how difficult it is for men to apply and fix their thoughts upon those considerabilities in things and those natures which are abstracted from matter ; the reason whereof is , because it being natural that our fancy be in act while our understanding is so , and there being not proper phantasms , ( the onely agreeable ones to material men , who are not strong enough to guide their judgments purely by principles and connexions of terms ) which sute to such abstracted conceptions , but metaphorical ones onely , which the understanding must in rigour deny to be right ones , even while by necessity 't is forc't to make use of them ; hence the life of a christian , as such , being to serve god in spirit and truth , and , so , the objects and principles of his new life for the most part and principally spiritual ones , it comes to pass that for this very regard alone , there will need a great love of truth and spiritual goods to make the understanding appliable to them , or even admit a consideration of them . i was told by a worthy friend of mine that discoursing with an acute man , but a great hater of metaphysicks , and mentioning a spirit , he in a disgust broke out into these words [ let us talk of what we know . ] by which expression 't is manifest that he mistook the question an est , for quid est ; but what makes for my purpose is , that the unknowableness of the essence or nature of a spirit to us in this state , obstructed even his desire to consider whether there were any such thing or no ; & consequently that there needs a contrary desire or affection to know spiritual things , to make us willing even to entertain a thought of their being , much more to conceit it . but incomparably more needful is such an affection , when to the spirituality of those points there shall be added an incomprehensibleness , nay , if onely those points be consider'd , an incredibleness ; when no parallel can be found in nature , nor scarce any similitude weakly to shadow out the thing and it's possibility ; nay , when some of those points directly thwart the course of natural causes , whence all our other knowledges have their stability . then , i say , if ever there is requisit an affection for the nobleness and excellency of those high spiritual objects , to make us willing to hearken to any authority proposing them , how evident soever the motives be for the credibleness of that authority . the third obstacle follows , taken from the end for which faith is essentially ordain'd , that is , from what it essentially is , viz. a mover of the will to virtue and goodness , or a practical principle . now , nothing is more evident than this truth , that by-affections and contrary inclinations are apt to hinder the understanding from assenting , or even attending candidly and calmly to these reasons , ( how clear soever they be ) which make against any beloved interest ; whence , there needs a contrary affection to these other , to remove the mists those passions had rais'd , and purge the eye of the mind , that so it may become capable of discerning what it could not before , though in it self most visible . how much more , ( not only requisite but even ) necessary must some pious affection be to permit the mind freely to embrace the doctrin of christian faith , containing principles which enjoyn a disregard and posthabition of all that is sweet to flesh and blood , nay even of livelihood and life it self . 't is most manifest then that a plous affection pre-requisit to faith , derogates nothing from it's certainty , but is perfectly consistent with the evidence of those motives which are to generate it ; and that the governours and officers of the church , though proposing the most convincing reasons in the world for the authority conveying down faith to us , can prevail nothing , unless the great governour of the world and giver of every good gift , by his peculiar power , plant antecedently in their hearts this good disposition , and prepare terram bonam , that their endeavours may take effect , and the sowers seed take root ; no more than paul , though miraculous , could convert all that saw his miracles or heard his preaching , but only such whose hearts god open'd as he did lydia's . it appears also by the same discourse how the acts of faith are free , that is , as depending on this pious disposition of the will , which sets the understanding on work to consider the motives , and so produce them . the whole humane action is free , because the will orders it ; though she do not produce it all , or though freedom be not formally in the body : so the act of faith is free , because it is order'd by the will which is free ; though no freedom be found in the understanding , which is incapable of such a qualification , but pure necessity of assenting when the motives are seen to be conclusive . no need then is there upon any account of a pious disposition of the will to peece out the defect of the reasons why we believe , and to oblige the understanding to assent beyond the motive ; that is , assent , to a degree , beyond what it had reason to do . an impossibility in humane nature rightly and connaturally govern'd , and ( i much fear ) no small disgrace to christian faith ; considering the obstinate bent of the church's adversaries to confound the speculative thoughts of divines , explaining faith and its grounds less carefully , with their sentiments issuing naturally from them as christians , nay with the doctrin of the catholick church it self . what can revincingly be reply'd to an atheist , objecting on this occasion that christians make the evidence of faith's grounds stand need to be pecc'd out by obscurity ; our knowledg of them by ignorance , and the rationality of them by will without reason , that is , willfulness . wherefore i carnestly obtest and beseech , even per viscera christi , all who shall read this treatise , and yet have speculatively held and maintain'd this opinion i here impugn , ( for practically , and as christians , they hold the contrary conclusion ) seriously to weigh the point once more , and not to obstruct the resolving christian faith into immoveable principles , or absolutely certain grounds , by an opinion onely sprung from the conceited difficulty in making out those grounds to be impossible to be false ; which yet themselves to a man profess and hold , as they are christians . i humbly beg leave to propose to them these few considerations : first , 't is certain faith is no less faith , or an assent upon authority , though that authority be demonstrated to be infallible : but on the contrary , that 't is both firmer and more rational even for that very regard . secondly , 't is certain that the generality of christians hold their faith to be true , or impossible to be false , ( that is , 't is true to us ) and withall perfectly rational , and consequently that its grounds or principles are so able to ascertain it that they place it beyond possibility of falshood . thirdly , 't is no less evident that , an inclination or motion of the will , being of such a nature that it can have neither truth nor falshood in it , can be no rational principle or ground of our assents or acts of faith ; that is , apt to ascertain them , or indeed apt to establish the truth of any tenet . fourthly , that 't is most evident from my foregoing discourse , that an antecedent pious disposition of the will is still requisite to faith , notwithstanding the perfect conclusiveness of the grounds on which 't is built ; and , that all acts of faith depend on this quoad exercitium at least , ( as the schools speak ) which in the judgment of many divines is sufficient . fifthly , that 't is the common opinion of the solidest divines , that faith consists with evidence in the attester . sixthly , that faith or a firm and immoveable assent upon authority , is not thoroughly rational , and by consequence partly faulty , if the motives be not alone able to convince an understanding rightly dispos'd , without the will 's assistance ; for , what can be said for that degree of assent which is beyond the motive or reason ? is it not evident from the very terms that 't is irrational or without any reason ? but , the worst is , that , whereas all good christians hold their faith impossible to be false , or judge their acts of faith immoveable assents , these authors as speculaters put all the reasons for faith to leave it still possible to be false , and make this pious affection the onely thing which elevates it to impossibility of falshood , which is vastly higher in point of certainty ; as if a rational creature , not deviating totally from its nature , but acting according to right reason , ought therefore to hold a point impossible to be false , because it self has an affection , or ( as we say ) a great mind it should be so . seventhly , this assertion renders the impossibility of faith's falshood , not only unmaintainable , ( as hath been now shown ) but also unperswadable to others ; for , how shall i be able to give account to others that my affection which works this perswasion in me is rational , and not apt to mislead me , when as the very position obliges me to profess the contrary , and to grant that this affection pushes forward my understanding to assent beyond the reason it has , that is , as to this degree in my assent , ( which is no small one since it raises it from judging faith possible to be false , to judge it impossible to be such ) without reason ? or , will not this speculative tenet seem to force this inference , that the grounds of faith , as to its most intrinsecal consideration , viz. the impossibility of its falshood , is made by this doctrin full as dark a hole as 't is to alledge the private spirit ? nor can the reverence due to the divine authority suffice for such an effect ; both , because 't is impossible god should will that mankind for his sake should act irrationally ; as also , because there is no poison in the world so pestilent as an errour abetted by the most sacred patronage of god's authority , as the histories of the fanaticks in all ages , and our home-bred experience testifies . whence , that very reverence to the divine authority obliges us to be so sure 't is engag'd for a truth e're we admit it for such , that we may securely though with an humble truth say with richardus de sancto victore , domine , si error est quod credimus , à te decepti sumus ; so that there is indeed no greater injury and abuse to the divine name imaginable , than to hazard the making it patronize falshoods : against this deceit our saviour hath fore-arm'd us , by his fore-warning us with a nolite credere , when any one pretends , loe here is christ , or there is christ. lastly , 't is visible to any indifferent understanding , that those divines who defend this influence of the pious affection upon the settling of faith's certainty , though in other points very rational and acute , yet when they come to this , they are at an utter loss , and can make nothing cohere . philippus de sancta trinitate contradicts himself twice or thrice in one leaf while he attempts to defend it . but , i instance in one for all , that is , father vincentius baronius , a doctour of tholouse , and of the holy order of s. dominick ; a person of as much eminency , gravity and learning as any of late dayes . this great writer in his manuductio ad moralem theologiam , p. 130 , 131. falls upon caramuel in these words , distinguit caramuel duplicem honestatis certitudinem seu veritatem ; formalem unam vocat , alteram objectivam ; istam negat cuilibet opinioni probabili , ill am concedit , &c. — sed hoc nobis ignorantiae prodiglum est aut temeritatis , dari veritatem aut falsitatem , certitudinemque cui nulla objectiva correspondeat ; hoc ne deo quidem concessum est , ut scientiam habeat rei non scibilis , i. e. veritatem formalem rei quae objectivâ careat . yet the same authour , p. 271 is forc't , by the defence of this ill grounded tenet which he had espous'd , into the same paralogysm which he had so gravely , severely and learnedly reprehended in another . where putting the objection very home , he asks , si praevium illud ad fidem iudicium sit intra probabilitatis fines , quâ ratione poterit mens assurgere in assensum illo seu opinione firmiorem ? ergo fidei certitudo nutlat si ab illo iudicio , quod prudenter probabile dixi , pendeat , nec aliunde repetatur : this done acknowledging that tota controversia & fidei summa is contain'd ( as indeed it is ) in this argument , he addresses himself to answer it . first sleightly by an example , that this precedent judgment is to faith as accidental alteration to the substantial form , and so being onely a disposition to it may be less noble or certain than faith is it self ; whereas , if our assent of faith ought to be thoroughly rational , this previous judgment being that on which this assent is built , as to us or as to our knowledg , must at least be firm and immovable it self , since the assent of faith built on it ought to be such , and consequently beyond probability ; whence the example is most unsuitable ; signifying that as nature disposes matter by imperfect degrees towards a perfect and ultimate effect , so infirm principles may rationally beget a firm assent . after this , he alledges that the certainty of faith is to be fetch 't from god the authour of it , who infuses light and gives most efficacious strength to beleeve . but the question is whether god ordinarily and abstracting from miracle infuses light into rational creatures , but by means of motives or reasons ; and whether it requires such strength , or rather be not an unwise credulousness , that is a great weakness , to beleeve beyond what we have reason to do , and so unworthy god the giver of every good and perfect gift . lastly , he affirms that the certainty of faith is to be fetch 't from the pious affection of the will , qui mentem rebus credendis indubitato & immoto assensu alligat quasi nodo indissolubili ; which , as it were by an indissoluble knot , ties the mind to the things to be believ'd with an undoubted and unmov'd assent . but , the question is how this knot is indissoluble , in case the probable reason prove false , unless the soul be wilfully blind ; or why a resolvedness in the will can rationally establish a true intellectual certainty . what i chiefly conclude from these answers of his is , that he perpetually waves certainty had from the object , and so unavoidably is forc't to put a formal certainty in as , to which no objective certainty corresponds ; which his excellent wit in another circumstance saw to be prodigiously faulty , and a certainty ( that is a perfection ) not competent even to god himself . so impossible 't is that errours prejudicing the rule of faith should not either by opposition to first principles be discover'd to be falshoods , or , by self-contradictions in their maintainers , confess it themselves . objection vii . 't is manifest that diverse weak people assent upon very inconclusive , nay silly , or less than probable motives ; whom yet no sober man will deny have saving faith ; the true nature of faith then requires not necessarily motives impossible to be false , or that faith be true to us , but may be without any such qualification . answer . when we say faith is impossible to be false , we take the word [ faith ] in its proper and primary signification ; now , that being the proper signification of a word that is most usual , and that most usual which is found in the generality of the users of it , the proper signification ( that is the true nature ) of faith is that which is found in the generality of christians ; which being evidently an assent to be adher'd to all one's life , to be dy'd in , and dy'd for , and the object , or form of that assent being truths ; and , so , it self true ; 't is most manifestly , in each of those regards , imply'd that it must be impossible to be false to us , or to the generality of christians ; that is , it must have grounds able to show it , nay actually showing it so to them , whatever contingency may happen in a few particulars for want of applying to them the right rule of faith. besides , faith must be a knowledg of divine things , a virtuous act , and , so , rat●onal ; and a most efficacious cause of working for heaven : also , its grounds must be apt to establish the most speculative faithful , to convert or confound the most acute witts denying or opposing it , &c. all which and much more is prov'd in the first discourse of sure footing by arguments as yet not attempted to be invalidated by any ; however something hath been offer'd against those conclusions : which attributes it cannot possibly justify , nor yet perform those offices , without being true to us , or having grounds impossible to be false . the word [ faith ] then , apply'd to those weak persons now spoken of , signifies not the same as when 't is found in the generality of assenters ; but , meerly , a simple credulity of any thing told them by a person that looks seriously when he speaks it , and is conceited by the beleever to be wiser , or to have heard more than himself . which kind of assent , if it be seconded by favourable circumstances laid by god's providence , especially by such means as are found in the discipline of the church , so as it begets a love of heaven above all things , may suffice to save those weak and well meaning catholicks . but , how incompetent an assent no better grounded were for the establishment or propagation of christianity ; that is , how insufficient for the body of the faithful or the church ; how unfit for the ends , and unable to produce the effects true faith ( or the faith found in the generality of the faithful ) ought to do , needs no declaration to manifest it ; since no person of ordinary capacity can without difficulty refrain from smiling at the ridiculous levity of such kind of assenters . inferences from the foregoing discourses concluding all controversy . 1. it rests , then , evinc'd and demonstratively concluded , with as great firmness , as first principles made use of for premisses , and immediate consequences from those principles can establish it , that , that most firm or unchangeable assent call'd christian faith , laying an obligation on its prof●ssors to assert it with the greatest seriousness , constancy and pledges imaginable , to be true , and its object , points of faith , to be truths , is not ▪ possible to be false to us , that is , to be an erroneous iudgment , or a mistake of our understanding , 2. 't is with the same certainty concluded , that the ground of faith as to our knowledge , and , so , the rule of faith , must be likewise impossible to be false . for , since nothing can or ought in true reason be stronger than the ground it stands on , if this be not impossible to be false , it can be no rule of faith ; because it would weaken faith it self , which is built on it , into a possibility of falshood , inconsistent with its nature . 3. it follows with the same clearness , that , if the rule of faith , or the immediate means to convey the knowledg of christ's doctrin to us , be any living authority , that authority must be infallible , as to that effect . for , if fallible , faith which is built on it would still be possible to be false . as , likewise , that , if it be any book , both the letter of that book must be known to be imposs●ble to have been corrupted , as to what concerns faith built on it ; and withall , the sense known to be impossible to be ●istaken . for , in case either of these ( all the causes being put to preserve them such as we have said ) be truly judg'd or found to be possible , faith , which is to depend on them , will still be left possible to be false . 4. it follows immediately , that those pretended faithfull , who have not grounds of faith thus qualify'd , have no true faith ; that is , no act of belief , but what , notwithstanding all that they know , or can know of it , may possibly be false : nor , consequently , are they to be accounted truly faithfull , as not having true faith ( that is , in our case , an assent built either on infallible living authority , or on unmistakeable letter and sense of a book , § 3. ) but opinion onely . 5. it follows with like evidence , that , a controvertist being one who is to assert faith , not by looking into the mysteries of faith and explaining them , ( this being the office of a school-divine ) but into the motives to it or rule of faith , if he goes not about to bring proofs which he judges and is ready to maintain , nay , which are of their own nature apt to shew faith and its rule impossible to be false , he does not the duty he ows to faith , nor behaves himself like a controvertist ; but he betrays faith by his ineffectual and probable managery of it , making it seem a sleight opinion or lightly grounded credulity . especially , if he professes that all proofs which can be produc'd in this matter , are possible to be false : for , then , 't is a plain and open confession all his endeavours are to no purpose ; because he is to shew faith , the subject of his discourse , to be what in reality it is ; that is , impossible to be false . nay , since faith must be thus certain , he manifestly destroys faith , when he should defend and establish it , by professing all its proofs or grounds possible to be false . 6. it follows immediately , that unless some other medium can be found , or way taken , in that skill or science call'd controversie , which is able to show faith impossible to be false , than what is laid down in sure-footing , which partly by our adversaries confession of the inability of theirs to reach infallible certainty , partly out of the nature of the thing ( as is seen sure-footing , corol. 16 and 40. ) is evidently impossible ; nor was it ever yet attempted by any other means , except by looking into the nature of tradition : it follows , i say , that as it is certain that faith and its grounds are impossible to be false , that is , false to us , or may be shown thus impossible to be false : so 't is by consequence certain , likewise , that the main doctrin there deliver'd will stand , whatever particular miscarriages may have happen'd in the managing it ; which are to be judg'd of by the strength of my reasons there given , and the force of my adversaries objections . 7. 't is necessarily consequent from the foregoing paragraphs , that , if i have discours'd right in this small treatise of mine , and have prov'd that faith , and , consequently its grounds , must be impossible to be false ; then mr. tillotson's confession p. 118. ( to which m. stillingfleet's doctrin is consonant ) that [ it is possible to be otherwise ( that is , to be false ) that any book is so antient as it pretends to be , or that it was written by him whose name it bears , or that this is the sense of such and such passages in it ] is a clear conviction that neither is the book-rule he maintains the true rule of faith , ( § 3. ) nor have he and his friends true faith , ( § 4. ) and , consequently , there being no other rule owned ( taking away private spirit ) but tradition , that tradition is the onely-true-rule of faith , ( § 6. ) and , so , the main of sure-footing stands yet firm ; and , lastly , 't is evinc'd , that his own book which opposes it , opposes the onety-true , ( because the onely-impossible-to-be-false ) ground of faith : that is , he is convinc't in that supposition , to go about to undermine all christian faith : whence the title of his probable-natur'd book is manifested to be an improper * nick-name , and the book it self to merit no reply . 8. this last point is hence farther confirm'd because mr t. ( and mr. st. ) can claim no admittance into a dispute whether this or the other be the true rule of faith , till they approve themselves to be christians and show they hold there is such a thing as faith , or that it can bear the having any rule at all ; since an assent to a point seen and acknowledg'd possible to to be false , can never rise to be more than an opinion ; nor can the motive of assenting to what may possibly be false , in true speech be call'd the rule of faith ; both , because there is in that case no faith , ( infer . 1. ) and , so , it cannot be a rule to what is not ; as also , because what we see possible to be false , cannot with any propriety be cal'd a rule to the understanding directing it to truth , in regard , for any thing it sees , 't is a crooked path and a false light leading it into errour . what therefore they are to do , in the circumstances they have brought themselves into , is , to show that they destroy not the truth of faith , that is , the nature of faith it self , and the nature of the way to that truth or the rule of faith , by putting them both possible to be false . i saw they did ; and therefore was oblig'd to begin my discourse higher , and to settle the existence of faith by removing the possib●l●ty of it's falshood ; that , so , it might be shown able to bear the having a rule ; which , while it was in the tottering and uncertain condition to which mr. t. and mr. st. had reduc't it , that is , in a possibility of being all a ly , and indeed is an actuality of being as to us not-truth , but at most a great likelihood , it was utterly incapable of . since therefore in the right method of discoursing an est ought to antecede quid ests they have lost their right to be discours't with about the quid est of the rule of faith , or what is that rule , till they can justify themselves not to have destroy'd the very an est or existence of rule and faith both , with which mr. t. is now challeng'd from his own words , and mr. st. from his abetting him and espousing his patronage . both nature , therefore , and art excuse me from replying to mr t. and mr. st. where the just laws of severe and rigorous reason exactly obseru'd ; and , so , 't is onely a voluntary courtesy not an obligatory duty to afford them or any other writers thus principled any answer at all , or to admit them to a dispute about this point , what is the rule of faith. lastly , hence is inferr'd that a conclusive method or short way of ending all controversies between the catho lik church and all her relinquishers , is settled by this doctrin . for , if right faith must be impossible to be false to us , or to the generality of christians , that is , if the motives to embrace christianity , must be thus firm ; then 't is evident that that party whose writers renounce the having any such motives , in case those writers speak the sense of that party , is not rightly christian or truly faithfull , * but a distinct sect from the body of right christians : or , it being most unjust that the discourses of private speculaters should be pinn'd upon the whole party , if they write things deniable by that party ; in case any such party should think fit to disclaim such writers as private discoursers and their tenet of christian faith's not being absolutely certain , which they are at liberty to do , and set some other writers to maintain the opposit thesis , it will quickly be seen whether they are able to bring infallible grounds of faith , i mean any authority conveying christ's faith down to us infallibly ( which they must bring * if they will prove faith impossible to be false ) distinct from what the catholik church holds to , and which themselves renounc't when they forsook her communion . but that there are , any such grounds as these , that is grounds inerrably bringing down the knowledg of christs faith to us , that is a , rule of faith impossible to be false to us , i could never yet discern by the carriage , writings or discourse of any party that dissented from the catholick church , to be their tenet : if , then , it be a most certain truth , that faith must be impossible to be false , as , i hope , i have abundantly concluded ; 't is , also , most certain , that those who deny they have such a faith , do , by that very denyal , confess they have no true faith , nor are truly faithfull , nor of the true catholick church . postscript . thus , reader , thou seest i still endeavour candidly to put controversy home as far as my discourse can carry it ; and that i have resum'd here all the scatter'd ends of voluminous disputes into one point . by which means the sincere protestant , and all others out of the church , may see at a short view what they are to do . if they look into their own breasts , as they are professors of christianity , they will find it writ there in capitals , that christian faith cannot be an illusion ' or falshood ; also , that faith is to be held by them true , and that they ought to suffer all persecutions and death it self for the professing it to be such : this found , and duly reflected on , the next thing to be done is , that they press their learned men , by whom they are led , to shew them by such grounds as their separation from the catholick church permits them to hold , that is , by their grounds , that christian faith is impossible to be false ; if they can ; ( as hitherto they have told us they cannot ) then their adherents may in reason hope well of their own condition till they see those attempts evidently shown invalid . but , if they profess still they cannot ; and that faith needs no such certainty ; then , not onely the natural dictamen of christianity in their own breasts ought to make them distrust the principles of their party , found to be so destructive to christian faith , but also i shall hope there are some proofs in this foregoing treatise which they will judg require an answer . i expect my answerer will sow together many thin rhetorical fig-leaves to cover the deformity of that abominable thesis , that faith may be false ; which to propose undisguiz'd were too openly shameful : but , i hope thou wilt be able to discern their sense through their rhetorick , and heedfully to mark with a stedfast eye , that , in how quaint and elegant phrases soever they cloak their tenet , yet the genuin , downright and natural sense of the position they go about to defend , will still be this , [ the mysteries of christian faith may all be so many lies , for any thing any man living absolutely knows , and the whole body of christian doctrine a bundle of falshoods . i expect also many plausible instances and pretended parallels of the sufficiencie of inferiour degrees of certitude for such and such particular ends . but , what thou art to consider , is , whether those ends be parallel or equal to that highest end and concern of christian faith. these things i expect ; but i expect not that so much as one principle , that will be found to deserve that name , will ever be thought prudent to be produc't to justify a tenet every way so irrational , and unprincipled ; or rather destroying the certainty , and consequently the essence and nature , of the best body of principles that either nature , or the author of nature and grace himself ever instill'd into mankind . lastly , i beseech thee to obtain for me if thou canst , that , if any think fit to reply to this treatise , they would be perswaded to set aside all witty prevarication and elegant drollery , ( the two chief , and in a manner onely , sticklers in the pretended answer to sure-footing ) and , beginning with first principles , to draw thence immediate consequences , as i have constantly endeavour'd in this discourse . by their attempting or neglecting to do this , and onely by that test , it will be seen whether my evictions stand or fall ; whereas from flashy wit so little is gain'd , that even what 's solid suffers disgrace by such a managery . and , i here very penitently beg pardon of my readers that i have sometimes heretofore spent my precious time and less-fruitful labour which might have been better employd , in pursuing that way of folly. for such my more deliberate thoughts now discover it , however the reputed profoundness , but , indeed , real shallowness of my adversaries , made it at that season seem most convenient . finis . corrections of the press . page 6. line 5. built upon . p. 14. l. 13. the ten et . p. 25. l. 10. acts. as p. 33. l 5. not be , is . p. 43. l. 9 is deniable p. 89. l 25. objects on : p. 112. l. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 121. l. 2. 't is neither affirmation nor . l. 9 usually . p. 126. l. 26. such truths . p. 128. l. 9. their power . l. 18. at all . p. 130. l. 25. of the schools . p. 134. l. 26. find . p. 139. l. 18. being to . l. 21. both at . p. 149. objection viii . p. 161. l. 13. parologysm . l : 21 : nut at . p. 164 l. 1. objection ix . l. 5. to have . p. 171. l. 22. onely-true . notes, typically marginal, from the original text notes for div a59221-e3650 postulata . the thesis demonstrated from the nature of evidence . from the nature of the subject in faith-propositions . from the nature of the copula from the nature of the predicat● in most of those propositions , from the nature of distinction , as apply'd to the predicate . from the impossibility of distinguishing the subjects of faith-propositions . from the nature of truth , consisting in an indivisible . from the nature of connexion from the nature of opinion . notes for div a59221-e5900 the origin and natures of suspence and assent . the point evinc't from the natures of suspence and assent from the nature of holding . from the nature of knowing . from the nature of certainty , in many regards . from the impossibility that what may be false can have any principles . from the identity of certainty with infallibility . from the contrary opinion's unavoidably subjecting faith to chance and contingency . from the incompossibility of truth with falsehood . from the nature of disputation , and the impossibility otherwise to evince the truth of faith . notes for div a59221-e9540 the main thesis demonstrated from the want of potentiality in the subject . from the , otherwise , necessity of putting a consistency of truth with falshood . from the , otherwise , necessity of putting contradictories to be true . from the , otherwise , necessity of putting it possible the minde should be at once conformable and disconformable to the thing . from the impossibility of different respects here so to avoid a contradiction . from the nature of the soul. from the necessity of putting the soul at once determin'd and indetermin'd in order to the same point . from the formal natures of t●uth and falshood . from the notion of metaphysical unity from the notion of metaphysical verity . from the notion of metaphysical bonity or goodness . notes for div a59221-e11270 from the contrary thesis being destructive to the fi●st principle in all metaphysicks . from the impossibility of a sufficient motive to judg a thing true , with a motive to judg it possible to be false . from the nature of the first cause , or the deity . notes for div a59221-e12530 from the nature of the proper agent in instructing mankind . from the nature of the persons instructed . from faith's being a virtue . from faith's being an intellectu . al virtue . from faith's being a supernatural virtue . from the firmness supernatural faith ought to h●v●●bove natural . another proof from the same head . from the requisiteness ▪ that christian action should proceed from the acters in the perfectest manner . that otherwise christian religion would be more defective in point of principles than any other art or science . notes for div a59221-e13940 from faith's being the knowledg of our last end , and of the way to it . from the certainty the heathens had of the principles of their imperfect morality . from mans last end being only attainable by intellectual means . from virtue 's being the connatural effect of truth , and vice of falsehood . from the otherwise inability of fai●h , to resist & overcome temptations . from the , otherwise , uncertainty of the existence of spiritual goods , or the attainableness of them in the next life . from the , otherwise , preternaturali●y in producing a due love of heaven from the incredibleness of the mysteries nor superable by any motive possible to be false . from the otherwise greater plausibility of objections against faith. notes for div a59221-e15330 from faith's being a knowledg of god , & of his will from faith's being plac'd beyond contingencie . from the manner in which christians express themselves when they profess their faith from this , that otherwise it were lawful to lay a wager christian faith is a ly. from the carriage of the martyrs , if suppos'd honest & prudent . from the blasphemousnes of the equivalencies to this proposition faith is possible to be false . from the practice of learnedst christians in captivating their understandings to faith. from the duty incumbent on the maintainers of the impugn'd tenet to remain seekers all their lives . from the inefficaciousness it brings to christian preaching and exhortation . from the churches constant practice of obliging to belief . notes for div a59221-e18110 * rule of faith. * infer . 4 * infer . 2. an historical romance of the wars between the mighty giant gallieno, and the great knight nasonius, and his associates sergeant, john, 1622-1707. 1694 approx. 241 kb of xml-encoded text transcribed from 45 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a59224 wing s2570 estc r19614 12172457 ocm 12172457 55462 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59224) transcribed from: (early english books online ; image set 55462) images scanned from microfilm: (early english books, 1641-1700 ; 876:10) an historical romance of the wars between the mighty giant gallieno, and the great knight nasonius, and his associates sergeant, john, 1622-1707. [2], 88 p. [s.n.], dublin : 1694. reproduction of original in huntington library. attributed to john sergeant. cf. nuc pre-1956. a satire on the wars between louis xiv, king of france, and william iii, king of great britain. errata: p. 88. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng great britain -history -william and mary, 1689-1702 -anecdotes france -history -louis xiv, 1643-1715 -anecdotes 2004-04 tcp assigned for keying and markup 2004-06 spi global keyed and coded from proquest page images 2004-07 emma (leeson) huber sampled and proofread 2004-07 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion an historical romance of the wars , between the mighty giant gallieno , and the great knight nasonius , and his associates . — ridentem dicere verum quis vetat ? — doublin : printed in the year 1694. an historical romance of the wars , &c. chap. i. how the mighty giant gallieno dealt with other princes , and how they joined in a confederacy against him . sometimes in the famous and rich country of luyslandia reigned a mighty giant , by name gallieno , by some called also grandissimo , who for his great prowess and war-like exploits became terrible to all his neighbours : in so much , that no man , tho' never so hardy , was able to compare with him in feats of arms , or by plain force or policy to encounter him. he had already subdued the fair countries of lothoringia , alsatia , millesia , with part of trapezond , calatonia and inferiana ; and made inroads into other places ; and was now grown so formidable as all men stood in great dread of him . this gallieno was moreover a great necromancer , for he had at his devotion many familiar spirits , who gave him notice of the strength , and all the secret designs of other princes ; so that nothing could be hid from him that he desired to know . he had also by the same wonderful art got all his cities and castles inchanted , so that no mortal power was able to take them , and a damnable spell set round about his dominions , in so much , that scarce any enemy could enter them ; or , if he did , he could not stay there long , and wish'd afterwards he had never come there at all . after which , having , as he thought , made all things safe and sure , he surceased from war , and led his life in quiet and pleasure ; right-glad of the many conquests he had made : but it fortuned , that as he slept one night in his bed , he saw in his dream many armed men of several nations come against him on all sides , threatning him with their swords , pikes and guns , as if they meant to kill him : whereupon awaking , and calling up mephostophilo , one of his familiar spirits , and asking him what it meant , he answered and said unto him , my dread lord , this is no dream , but the very truth , which i have revealed unto you in your sleep : there are many nations who , envying your greatness , are now bandying against you in council , to bereave you of what you have got by force of your arms , and of your own inheritance to boot . which as soon as gallieno heard , he sent for all his under-giants , and great officers , to surprize their towns before they could be in a readiness to oppose him , which they did accordingly , especially in trapezond , otherwise called regomania . now the chief princes and potentates , who had joined into an association against gallieno , were these , austriaco the great emperour of trapezond , don ibero formalitoso the proud , the duke of bawwaw , tricongio ; with many other potentates of regomania ; and lastly , the dreadful many headed monster , called hydra , whose property it was to spit out flames of fire in the midst of the water ; i do not mean that hydra , which in times of yore ( as historical romances do inform us ) was quell'd by the famous champion sir hercules ; for this was a water . hydra of another kind , and living under the sea , was for that reason of great repute in the court of the sea-god neptune , who was a great friend to it on all occasions , except when it's demerits , or the blustering affronts of god eolus do put him into an ill humour . now this monster hydra was mightily afraid of the great giant gallieno , having heard by tradition , that he was descended of the race of the most valiant knight sir hercules ; but especially since he had by his necromancy got the trick of spitting fire on the water , as well or better than it self ; wherefore , tho' this hydra was half panim , yet those christian princes were glad of its assistance against the giant gallieno , as dreading his great prowess , and standing in great fear of his necromantick policy : besides the monster hydra was powerfully abetted by one of the idol-goddesses they chiefly worshipped , called mammoneta , to which they were particularly devoted , and often sacrificed to her some of their children and relations , by exposing them to the throw in storms ( as their heathenish custom was ) to the bottom of the sea for her sake . and yet this many-headed monster hydra was all this while ( as being born and bred in the sea ) more fish than flesh : it had the head and face of a man , the beard of a goat , the neck of a bull , and the belly of a hog , but was of the nature of a herring , of which , for the most part it fed ; it had also a slight cross on the forehead ( tho' the mark of it was for the most part half worn out ) but no sign at all of christianity any where else . yet for neptune's sake . and the assistance they hop'd from mammoneta , even those christian princes were right-glad to have the monster hydra on their side ; and indeed it was no shallow monster , but as crafty and politick as any of them all , and knew how to watch for its advantage very sedulously , especially when there was any mony to be got or kept . chap. ii. how nasonius , the famous knight of the hydropick land got into high esteem there ; and how he disgusted fortuna in attempting to ravish the amazonian lady victoria . now so it fortuned that in times of yore , the hydra commonwealth had great wars against their own king don ibero , against whom they had rebelled ; and tho' they had very many heads , yet , being more fishermen than souldiers , they had never a good one fit to lead an army , or at least none so good as the noble kt. nasonius , who in all justs and tournaments had behaved himself right-valiantly , and won much renown : for which reason those of his family and their descendents were , out of meer necessity , by the hydropick commonwealth chosen to be their generals in war , which they call the hydra-holder : by which means they came to that power , that one of them attempted to sear one of the heads of the hydra , and that was the greatest of them , call'd emporiana , but living under water , it gush'd forth such floods upon his approach , that it quench'd all his irons . now in the time of the war with the giant gallieno , it happened that hydra had for its general a hardy knight of the nasonian family , who was for a particular reason very visible to be seen , height nasonious ; who had behaved himself so craftily , that tho many of the heads hated him for his high and proud humour , yet there was some others that loved , and more that feared him , the which bred much difference between the heads ; yet all of them having but one body , they never fell to open vvars with one another . this famous knt. nasonius , being , as great vvarriors used to be , exceeding amorous , and much given to court fair ladies , had a long time made suit to dame fortuna , not regarding her want of sight , ( a great blemish in a mistress ) but hoping by her means to get great vvealth , dignity , and high preferment , after which he gap'd exceedingly ; which gave some shrewd lavish tongues occasion to talk at random , seeing him ( like the noble knight sir hudibras ) more to value the advantages than the woman . his suit had this effect , that she requited his good vvill with divers favours , and promised to do him some friendly o●fices ; but being of a nature very fickle and unconstant , she would not consent to marry any man , or to hold to him very long ; but carelesly scattered her kindnesses here and there , as if she regarded not much to whom she gave them ; nay , it was very hard for any but a very wise man to enjoy her friendship any long time , and for that reason it was suspected , that she did secretly affect , if any , the politick giant , k. gallieno . now it happen'd that dame fortuna had a relation of hers , call'd the lady victoria , a stately and majestick dame , of the noble race of the amazons : her fortuna ( being blind her self ) thought might be a fit match for the kt. nasonius , and that by this means she might requite his love to her self ; and therefore she broke her mind to him on this manner : noble knight , tho' i find in my self no inclination to marry any man living , and experience my humour to be such , that i shall never be constant to my husband , and therefore desire you to court me no more upon that score ; yet to make you some amends for your kindness , i let you know that i have a beautiful and stately kinswoman of mine , hight victoria , descended from the warlike-race of the amazons , and sought to by a great many great kings and princes , whom , if you can by gentle and wise courtship , and fair , and valiant carriage win to affect you ; i , for your love to me , give my consent ; and when you have her , you may be sure to have me for your friend . to whom the noble kt. nasonius being indeed the very pink of courtesie , tho' his nature and education did not enable him to express it but with a very ill grace ) with an obeisance so low , that his nose almost toucht the ground , did with much courtesie answer . excellent lady , or rather goddess ! i esteem my self much bound to you for this your grace and favour ; i have heard much of the incomparable perfections of the most accomplish'd lady victoria : indeed i have never had the luck to see her , though i sought after her much ; which i impute to the necromancy of the wicked giant gallieno : for when i attempted to wait upon her , and let her know how passionately i doated on her rare perfections , as soon as i came near the place where she used to be , he did by his enchantments raise from hell such a smoak and fire , that i could not come at her sight , and sent down such showers of hailstones , as big as bullets , as no mortal man might abide them ; so that i was still forced to retire , and was divers times in danger of my life , had i not ran away : to avoid which , if you please to bring her near my tent in this time of truce and peace with him , i will be ready to receive her ; for you know it is the fashion of knights never to court any amazonian lady but in their tents . dame fortuna lik'd well of what he said , and persuaded the fair lady victoria to come with her into the field , not far from his tents , and seeing him come to meet her , civilly withdrew her self . but nasonius no sooner cast his eye upon victoria , and saw he had her now at an advantage , and in his power ; but he was so enamour'd of her , that , neglecting all courtship , and decent treaty , contrary to the laws of chivalry , and fair carriage becoming a knight , he most dishonourably set upon her by surprize , and attempted to ravish her even in the open field : who , tho' being an amazonian lady , she stoutly resisted him , and had she but foreseen such a rudeness , and had been arm'd ready for him , she could easily have beaten him ( for unfair fighters are generally cowards ) yet having laid unworthy violent hands upon her , he kept her as his prisoner , falsely pretending she was won by the law of arms , and could his disobliging persuasions have prevailed , he would have kept her still as his concubine . but she in great disdain refused it , and writ to her aunt dame fortuna on this wise . dear aunt , i am most shamefully and dishonourably abused by the recreant knight nasonius ; for he no sooner had me in his power , but , forgeting all knightly honour , he set upon me to ravish me . you know i never lik'd the man , because he was rash , foolish and inconsiderate , wanting both conduct and wisdom , and i was absolutely resolved never to marry a mock souldier : as also , to tell you true , because my fancy had a strange aversion against his ill-look'd phisnomy , his slavering mouth , lean-chaps , spindle-shanks , and paramont nose ; which , to tell you my very thoughts , i never saw , but it caused in me an horrible loathng . besides , i like his rustick churlish humour far worse than all the rest : nor can that man have the le●st regard for honour , or be master of true valour , who thus proudly tramples underfoot all considerations of vertue and worthiness by which base and ignominious actions . and though it was your will i should go along with you to visit him , yet i assure you i went with an intention to let him know how much i scorned him , and how unworthy he was of my affection . i request you therefore to join with me in revenging such an impardonable affront , without which , i can receive no comfort . your sorrowful niece , victoria . when dame fortuna had perused this lamentable letter of her beloved niece victoria , she was so inrag'd that none came in her way but had some mischief or other happen'd to them : some had their necks broken , some were burned or drowned , some were hang'd , some died of sudden diseases , others lost their wits , and others their estates by casualties , &c. at length rushing into nasonius's tent , who was imperiously proud , and puffed up with the imprisonment of victoria , she thus accosted him . base varlet , and no knight ! how hast thou abused my kindness , in using victoria so dishonourably , and now triumphest that thy wickedness took effect ! hear then what i say unto thee , and what my sisters the fates have decreed concerning thee . though i cannot altogether recall my words by which i promised thee good luck in divers things ; yet this curse shall go along with it , that thou shalt never have success but in ill things , and by means of ill men , which shall at last turn to thy greater infamy with all truly noble and disinterested persons , and bring thee in the end to the greatest shame and utter destruction . as for the renowned giant gallieno , to overcome whom thou bendest all thy small and borrowed power , he shall perpetually prevail against thee , and thy dishonourable associates : and either force you to truckle to his great might , managed by the wisest policy , and sue for peace , or else utterly subdue you . and so fare thee ill . with that she flung away out of his tents , and left him in melancholly damps , and an unspeakable disturbance of mind , which ( as some authors write ) made him , as his custom was , groan backwards , which left an ill savoured scent behind it . chap. iii. how the invincible giant , king gallieno , sent the valiant grandorsio to deliver the fair lady victoria from her unjust captivity . as soon as dame fortuna's passion was over , and that having vented her angry freaks , and recover'd her wits again , the want of which had caused many disasters to sundry persons ; she set her self to consider by what means she might be revenged on the recreant kt. nasonius , and set her niece at liberty ; and nothing seem'd to her more proper and effectual than to stir up the mighty giant gallieno to undertake the lady victoria's quarrel , and to redeem her from her thraldom ; and therfore she caused a letter to be writ to him after this manner . to the invincible giant gallieno . right puissant prince : it is not unknown to your mightiness how base and unknightly the recreant kt. nasonius has dealt with the lady victoria , when pretending all peace and love , he set upon her , and most fouly intended to ravish her , and how he still keeps her as his prisoner . wherefore , my humble request is , for the love you bear to honour , and the compassion your generous soul has for distressed and abused ladies , you would employ your irresistible strength and power both to take satisfaction for the affront done to all our sex in general , and to my self and her particularly , by revenging it upon that dishonourable kt. ; and withal to rescue victoria from her unlawful and undeserved captivity . by doing which , she will owe you her self , and you shall also have , as far as her changeable nature permits , for your constant friend fortuna . which letter , when the noble giant had read , he answered it on this wise . to the great lady fortuna . madam , this is not the first time the ignoble wretch nasonius has stain'd his knightly honour by foul actions , tho' this is the foulest he ever did . there needs no other motive but the indignity of the thing , and the dear respects i bear the noble lady victoria to stir me up to revenge it upon him , and also to rescue her . besides that , by a just title that lady should once have been spouse to my self . doubt not then of my performing your request both for her sake and my own ; only because you know how nasonius is supported by the ignoble hydra , and other powerful associates ; therefore , after i have deliver'd her , you must give me time to take my full revenge of the hydra and him ; for i must not wrong the regular methods of my conduct which i have very severely observed , by entring on any rash action : as for your assistance , i do not desire you to strain your nature for my sake , but as far as in you lies to stand by an indifferent spectator . i know the fates , to whose decrees you are subject , may sometimes make you look askew upon me , to teach me to acknowledge , and to submit to their sovereignty . however , i shall hope for this favour from them and you too , that i be never crost in my well laid designs , but in such circumstances that all the world may see , that 't is not through want of wisdom or conduct , but by an over-ruling providence , to which all human power and prudence is subject ; that highest point of honour , i must confess , i do value my self upon , and would not willingly forfeit it , and while i preserve that temper , i fear not any great opposition from your self or the fates either , who are still wont to be favourable to those who are wary and prudent . your servant , gallieno . after king gallieno had dispatch'd away this letter to dame fortuna by his trusty servant mephostophilo , he call'd unto him one of his greatest and most valiant under-giants hight grandorsio , and thus said unto him ; go grandorsio , and according to the orders i shall give thee , take revenge of the recreant knight nasonius , who , ( as thou remembrest well ) attempted to ravish the excellent lady victoria ; beat him wherever thou dost find him . but , above all , be sure that thou dost rescue that lady , and bring her hither to my court , for which i do give thee my full power and commission ; i shall send my other commanders against the rest of the associates , but i make schoice of thee for this exploit , knowing right-well how much both the hydra , don ibero , and nasonius himself do stand in dread of thy prowess . right-glad was the valiant knt. grandorsio of this commission , and therefore returning his most humble thanks to k. gallieno for honouring him with such a wish'd command , and assuring him of his utmost devoir , he addressed himself to this noble expedition ; and finding out nasonius in the head of the hydropick army , he set upon him with such courage and conduct , that he put him to the rout , took his tents , and by that means , got the lady victoria into his power , and set her free ; who in recompence of that favour took a stately belt , which according to the fashion of the amazonian ladies she daily wore , and girt it about him , saying thus unto him ; wear this , renowned grandorsio , for my sake , and be thou ever victorious against this monster of men nasonius , for know that there is that hidden charm in this belt , that whoever has freed a distressed lady , and shall wear it , shall be sure to prevail still against his enemies in the field . great was the joy of the noble grandorsio to receive such an honourable reward from so gallant a lady : but much more to havé performed king gallieno's command . so putting the lady victoria into a coach , lin'd with crimson velvet , inlay'd with oriental pearls , and most costly precious stones , and hung round with ensigns taken from the enemy ; he accompanied her to tutelia , where the mighty giant gallieno kept his royal court ; whither she was very desirous to , both to render her thanks to her great deliverer , as also to have the sight of the most magnanimous , and most magnificent king living . chap. iv. how this amazonian lady victoria arrived at king gallieno's court , and after what a noble manner she was courted by him . as soon as the heroick king gallieno heard of the delivery of the fair lady victoria , and that she was coming to his court , he was right-glad thereof , and went in great pomp himself to meet her , and conduct her to his stately palace : at their first encounter , he alighted out of his coach of ebony , and taking her by the hand , led her into it : twenty thousands of his royal guard gallantly attir'd , and arm'd at all points , were rank'd on both sides the coach , and accompanied her to the royal city tutelia ; into which , when he was about to enter , command was given , that all the bells should ring : the streets were cover'd with rich tapestry , bestrow'd with the most choice flowers , the beauteous daughters of the spring , no less delightful to the eye , than odoriferous to the smell : the guns were discharged ten several times ; the conduits ran with wine : the altars sent up the sweet perfumes of incense to heaven ; and in a word , all the solemnities were used , that might express a most affectionate welcome . the lady victoria was entertained in a majestick palace , curiously adorn'd with the most costly furniture in all luyslandia , and accompanied by all the princesses of the blood , and ladies of the court : whose attire was so quaint and admirable , and their demeanour so charmingly civil , that the noble amazon , surprized with wonder , thought her self happily translated from a kind of hell of misery , to the joys of heaven : where k. gallieno coming to visit her , would have seated her in a chair of state next himself ; but she modestly refused , and humbly requested she might first perform the duty to which she was oblig'd both by gratitude and honour ; and so falling on her knees , she began this oration . invincible monarch ! how much is your servant victoria oblig'd to you for your goodness and valour in freeing her from the slavish thraldom in which she was detain'd by the unworthy knight nasonius ! for not to speak of his former rude behaviour ( which is shameful to remember ) a dungeon had been as welcome to any noble personage , as were their following civilities to make amends for that basest of injuries . i had no company but that of ill-bred boars , and which was worse of all , that of nasonius himself , whose ill-humour'd conversation , even , when he was in highest mood , bred in me an unspeakable abhorrence . not one action did i see ; not one discourse did i hear amongst them to divert my grief , that had the least resemblance of a gentlewoman : their mirth was unsavoury taunt , their wit dulness it self , their complements rustick , their language harsh , and grating to a ladies ear ; their carriage brutish , and their very eloquence hoggish : besides the hourly expectation of further rudeness from their bear-like natures . but oh ! how quite contrary do i find every thing here ! wisdom polisht and mixt with sweetness , civility , decency , grateful conversation , noble receiption , and highest magnificence : accept then , glorious monarch , the humblest thanks of your ever indebted servant victoria , with her firm vows never to forget such invaluable obligations . having thus said , the noble gallieno rising up , took her kindly by the hand , and told her , that such actions were their own reward , and that whilst she staid there , she might command all , and use the same freedom in every thing , as if she had received no benefit from him at all : for that he sought not interest but glory , and plac'd his greatest glory in performing honourable and valiant actions , especially to those noble personages who were injured by unworthy men , and sought to him for redress . the next day king gallieno gave order for knightly exercises of justs and tournaments in which the war-like lady took especial content . at night opera's were shewn , sung with most ravishing musick , the subject of which were the lawless imprisonment , and the coarse entertainment of the lady victoria in her unjust confinement in the hydropick camp , representing the rustickness of her jaylours , and her noble sufference : and lastly , her deliverance by the valiant giant grandorsio . to close all the solemnity , balls too were prepared : but the heroick lady , not much delighting therein , excused her self with much civility , as not being the custom of her country , or suitable to her genius or education . some days after king gallieno call'd together an assembly of all the princes , princesses , and nobility of his court , and invited thither also the fair amazonian lady victoria ; every one wondring what this august meeting of so many great personages should mean ; when the king taking the lady victoria by the right hand did in the hearing of them all deliver his mind on this manner . incomparable lady , i understand that your self , for your excellent beauty , and heroick endowments , have been sought to by all the greatest princes and potentates in the world for their spouse : wherefore my request is , that you would please , in the presence of this great , and honourable assembly , to declare your mind freely , which of them you think most worthy to be your husband : in doing which , i desire you to set aside entirely that small title , that some may judge i have to your affection , since i wholly quit all the obligations it may be conceived you owe me , leaving you fully to your own choice , nor would i yet have your self , or any others , deem that this frank proposal of mine springs from any indifferency towards your person , or signifies any sleightness of affection to so excellent a lady , fit to be a vvife to the greatest monarch in the vvorld ; but because i esteem it honourable not to restrain you in the least while you are in my hands , much less to force you unlawfully as did the recreant knight nasonius : for i should have courted you for my self , but that i fear'd my applications might have been lookt upon by you , or interpreted by others as a kind of over-awing you from following your own inclinations : in which point of honour i am so tenderly sensible , that it would damp all my felicity in enjoying you , should i apprehend , that my procuring that deliverance , or any involuntary tye upon you , had the least share in a determination , which ought to be the most free and unforc'd of any action in the vvorld . please then to speak your mind freely , as if you had the sole command over me and all my actions and dominions : assuring you of my faithful promise , that ( how highly soever i wish it may be my lot to be your choice ) whoever renders himself worthy of you , i will with all disinterested freedom render you back to be his spouse . to which the lady victoria , after some short pause , with a lowly bow , full of respect and gracious demeanour , replied in this wise . invincible monarch ! this modesty of yours where you may command is the highest complement , and most eloquent courtship , that is possible to be imagin'd . vvhom can i better chuse than my noble deliverer , to whom i owe my safety , my liberty , and my self ; i resign my self therefore wholly into your hands , and submit my self intirely to your disposal , as your constant and loyal spouse . hoping that your unparalell'd vvorth , most civil courtship , and highest merit , will screen the blushes of my modesty , and keep the world from censuring me as too easily won : nay further , i must confess i had been yours long since , had i not been surpriz'd by the treacherous incivilities of the unmanly knight nasonius , you having just title to me by your high wisdom and conduct , with which you manage your affairs both at home and in the field : only i beg this boon of you , that when ever you go to the campaign , i may still be with you , and wait upon you : for i know that my presence join'd with his unworthy guilt , will so terrify nason . that he will not dare to approach where i am ; but he shall saunter up and down year after year , with an army at his heels without doing any thing worthy a captain , which will expose him to ridicule , and lose him that little credit he has got among the boorish , heads of the hydra . indeed , i should have ask'd the leave of fortuna , upon whom i have some kind of dependance , before i had made this final determination : but i have partly her good-will already ; and shou'd she be something out of humour ( to which she is now and then obnoxious ) and a little frown upon us for a while , i know your wisdom is such as can reclaim her , and recover her friendship . which said , she immediately gave him her fair hand , in token of her faithful heart , which he graciously took , and seal'd the contract with a kind salute , which done , k. gallieno added these words . excellent lady ! tho' i am surpriz'd at your goodness in bestowing upon me so frankly the rich gift of your self ; yet i desire , if you please , as a thing most becoming your honour , and mine , that our nuptials be defer'd till i shall have challeng'd all my rivals the associates to come themselves with their armies to tutelia ( as they have often bragg'd they would ) and fetch you out of my hands , as i , by grandorsio forced you out of the hands of nasonius ; and i engage my royal word , that i will yet part with my title to you , if they can accomplish it . your worth is so great , that the winning you is too easy a conquest , unless it costs me more trouble than a few complements , and an ordinary entertainment . nor do i speak this as if i were indifferent to part with a jewel ( which i esteem too valuable for the mortgage of the whole world to purchase ) but because i am assur'd they neither dare attempt it , nor can compass it ; and should they indeed , they would in that case very well deserve you ; and so in honour and reason , ought to have you . all the assembly stood amaz'd at such a transcendent strain of nobleness , which amidst the affectionate respects and courtship of a lover , still kept up to the height , the grandeur of a heroe . as for the lady victoria , she , being all honour and courage , most highly applauded this gallant motion , and declared , that k. gallieno cou'd not possibly have better pleas'd her humour , than in so doing . whereupon an herald was dispatch'd to the several associates , to the purpose aforesaid ; who carried also , with k. gallieno's consent . letters from the lady victoria , inciting them by the most powerful perswasions she could use , to force her out of king gallieno's hands , and promising that whoever did so , she wou'd therefore be his . what became of the embassy shall be declared in the following chapter . chap. v. how the luyslandian herald went to all the associates challenging them to fetch the lady victoria out of king gallieno's hands . and what answer he brought back : as also of the solemn marriage of that lady with king gallieno at tutelia . the herald having receiv'd his commission sets forward on his journey : and first he went to the court of the great austriaco , emperor of regomania ; and when he came to deliver his message , he found him playing a lesson upon the lute ; and he was so attentive to his musick , that tho' the herald repeated his embassy twice or thrice over , he hardly heard him ; and when with much ado he rightly understood him , he told him he was a troublesome fellow to disturb his recreation , and , that as for the lady victoria she was such a ticklish mistress , and had so often deceiv'd his expectation and scorn'd his courtship when he fought against the half-moon of the great emperor magog ; and on divers other occasions had so taken his master's part , that he did not think it worth his intermitting his musical recreation , nor his wearying himself with so long a journey , much less to meddle with fighting for her ; in which kind of harsh and untuneable musick he had no skill . and so without any kind of respect due to such publick messages he bid him be gone , and that neither his master nor he shou'd trouble him any more with such impertinencies . next he went to the great king , don ibero formalitoso , and requested one of his court-officers to acquaint his majesty , that there was an herald come from the mighty giant king gallieno , who demanded audience , but the strutting courtier drawling out every syllable with a most formal gravity , answer'd him , that his illustrious majesty was playing at shuttle-cock , with some court ladies , and was yet in querpo , and that it was against the highest punctilio's of honour to disturb so great a king in his pastimes , especially being de scompuesto . after many tedious delays , he obtain'd audience , but not till don formalitoso was accoutred in his royal habiliments , and seated with great solemnity in his chair of state with all the lords of his court attending him . to whom when the herald had declared his message , and deliver'd his letters ; don ibero formalitoso with his hands on his sides , and a mien overlooking all the company , proudly answered , that it was very easie for him with a puff of his breath to blow king gallieno out of tutelia ; but that it did not become the high majesty of the great king of iberia to gad out of his country upon any account whatever . and as for the lady victoria , she had played him so many slippery trickss in calatonia , that he wondred how she durst write to the greatest king in the world , having so often , and so shamefully disoblig'd him , and so with the waving of his hand he signified his pleasure that he should be gone . from thence he went to the noble duke of bawwawia , whom he found in company of the rest of the associates , as tricongio , &c. who were all assembled together to consult how they might quell the mighty giant gallieno . but they were so high in their cups , and so distemper'd with drinking , that he did not think it seasonable to deliver such an honourable embassy to men whose reason was totally drown'd in wine . wherefore he staid two or three days longer , hoping by that time he might take them in some lucid interval , but he still found them in the same pickle : so that a friend of his advis'd him , that if he would needs stay till they are all perfectly sober , it was his best course to hire a house , to save the charges in an inn. yet he obtain'd of his friend to acquaint them in the case they were in , on what message he came . when one of them , who scarce half understood it , taking it to be some high compliment sent them by the persons mention'd ; to shew he was a generous foe , and a man of honour ; after two or three yawns , having a well-fill'd glass in his hand , began a health to king gallieno , , and his fair lady ; which they all took down very glibly : but not a man of them remembred what they had done or said , the next morning . at last he heard that they were all to assemble again the morrow after at nine ; at which time he hop'd it would be a proper season to deliver his embassy . but they no sooner me● , but they leapt on their horses ( with great troops hallooing and hooting after them ) to hunt the wild boar for nine or ten days . so that the herald , fearing that the time allow'd him for his return would be elaps'd ; and knowing , that to lovers , delays are tedious , would not stay to wait their coming back , but thought sit to haste homewards , taking the hydra in his way . where , when he arriv'd , he found some of the heads counting their money ; others adjusting their book-reckonings ; some chaffering for merchandize ; others ba●ie about repairing old rotten shi●s , and building new ones , and some of them too , pickling herrings . as for their answer , as the hydra has many heads , so they were of divers sentiments . many cry'd out , let king gallieno keep victoria , if he will , what is that to us ? this fighting does but spoil our trade , and our markets . but the generality of the greatest heads said , they were busie , and his errand foolish ; for he mistook them , they were not land-rats but water-rats : but if king gallieno , who has such a rare talent at cutting rivers through the dry-land , wou'd but be at the charge and pains , to make the sea navigable as far as tutelia , he shou'd then see what they would do ; but , that sure , he could not think them such fools as to run knight-erranting to free fair ladies : not they : let such light ware sink or swim , or hang , it is all one to them : profit and money is all they care for ; and that if they could be sure to lose nothing by king gallieno , or to gain any thing by him , they were his humble servants . he had also a particular audience of nasonius ; who , when he had heard the message , and read the letters , answered surlily , that victoria might have kept her self well with him whilst she was well , and not to have run to the luyslandian court to learn to cut capers : and for his part , he was not in an humour to run as far as tutelia to fetch back such a baggage . and lastly , that since he could not keep her while he had her , he had set up his resolution , never hereafter to venture himself in any battle to catch her again ; but would continue his ambition to stand still , and look on , and let them fight who were so fool-hardy . the well bred herald wondred at his incivility , and much more at this strange resolution of a knight who profest himself a warriour , and a general . so parting thence , he posted to the court of tutelia ; and gave an account very particularly of his sleeveless embassy , and the respective answers , or no answers of the several associates : which made the two royal lovers smile , and gave the whole court plentiful occasion of divertisement , to see what valiant , gentile , pretty-humour'd enemies he had to deal with . and now all rubs being smooth'd , preparation was made for solemnizing the marriage the week after ; which was celebrated with all the gallantry imaginable . the particulars of which were so extraordinary , that it would over-task the best wit in the world to express them to the life , in their due order as they were perform'd . only i cannot omit the epithalamium made by philopompus , and sung by a consort of most harmonious voices , which was this , i. caelestial spirits that tune th' harmonious spheres , with charming musick strike the ears , of this great croud that celebrate the marriage of the happy pair : gallieno the great , victoria the fair : rulers both of war and state. may ill chance never their vnion sever ; nor sneaking treachery their loves undermine : but firm accord , in deed and word , in honour and truth , their noble hearts combine . ii. mars and bellona joyn'd and link'd in one can ne'r by force be overthrown : wise conduct guiding their designs , no multitude of distructed foes envying their greatness , spreads , and grows , can work them any countermine . the associates , weak kings , base states , whose scatter'd , ill-knit raggs of unjust war , to the worlds wonder , torn asunder , shall turn their braggs , and folly to despair . iii. may golden glories circle their bright throne ; and joyn their foes crowns to their own ; fair-ey'd peace on their victory wait ; peace ! of all just vvar the sole end , tho' war alone to peace can the obstinate bend . kindness they abuse , who peace refuse , so nobly offer'd when he cou'd by force subdue . and may they live crowns to regive to injur'd princes , who for their protection sue . chap. vi. how nasonius treated with the great lucifero about driving his father eugenius out of his three kingdoms and get them to himself . and how all the furies of hell , were let loose , and sent into utopia , to stir up the subjects to rebellion . many days together lasted these nuptial solemnities , and never was there seen such universal rejoicing and feasting throughout luyslandia , as was at that season . but it pass'd far otherwise in the hydropick country , and least of all with the discomfited knight nasonius . he had suffered the lady victoria to be taken from him by plain force : he had utterly lost his honour as well by getting her unlawfully , as by not being able to keep her . he saw that king gallieno was like to encroach daily upon the hydropick territories , and that little help was to be expected from don ibero , whose best politicks were meer folly , his souldiers half starv'd for want of meat and cloaths , a●d their consultations nothing but empty braggs , and haughty bluster . he knew well much assistance might come to him from the war like dukes , bawwaw , tricongio , and other potentates of regomania , had he but money to hire and pay their souldiers . but where was that to be had ? himself had lost his own patrimony in luyslandia ; and was but a pitiful poor knight himself , or , as some authors write , but a kind of better sort of burgher , living mostly upon his pay as a souldier , allow'd him by the hydra ; and so could spare nothing out of his own purse . he had an uncle and father-in-law , whose daughter he had married hight eugenius king of vtopia , carduana , and lyramia ; a pious and mild prince , after whose kingdoms he had a long time gap'd , and had by the assistance of the idol mammoneta , by his private emissaries sown much discontent , and ●issatisfaction towards him amongst his subjects , and dispos'd many of them to rebellion : to which many of them , especially those of the panym party were prone enough of themselves , seeing how much their immedi●te predecessors had thriven by driving that devillish trade . the only difficulty that stuck with him was how he might go about it with security that he should not miscarry in the attempt , in regard that king eugenius was of his own nature mild and merciful , and never burden'd his subjects with taxes , for which reason he had a very great party faithful and loyal to him . wherefore nasonius , to get rid of this perplexity , call'd his best friend , sodomicus to him ; and asked hm by what means , ( good or bad ) he might be certified aforehand , of the success of his undertaking ; not doubting but that if it took effect he could do well enough ; for then he could either by dissimulation gull the credulous people of vtopia , who were of such an unwary and silly humour , that they would easily believe all that was told them that sounded maliciously , and even lov'd to be deluded : or else he could by authority crush , or put to death all that durst oppose , or approach to him . he told him too , that he had already consulted the star-wizard sydrophell , but that he answer'd , he could see no phaenomena , or indications of astrology that cou'd give him any certainty of it ; and to tell you true , added nasonius , i had as live hear him tell me of pigs , and sows , and their sties , as talk to me of bulls , and bears , and lyons , and their caelestial houses . now to acquaint you , whom i dare trust with my true thoughts , i had rather apply my self to the black art , as the surer way , but that i fear it may be against the rules of piety . at this sodomicus cou'd hold no longer . piety ! said he , are you yet such a puny , such a novice in politicks , as to stand upon the weak supports of that sneaking vertue , piety ? cou'd the hydropick commo●-wealth ever have been raised , upheld , or grown to this pitch , but by renouncing utterly that puleing consideration ? did we mind piety when we rebell'd against our lawful king don ibero formalitoso ? or when we robb'd foolish vtopia of so many plantations , massacr'd her merchants in ambyona , plunder'd their ware-houses , &c. or are we ever the worse esteem'd for it now ? do we not see how the good-natur'd puppies the vtopians do whine after us , and court our friendship . or does any monarch in the world for that reason refuse to treat with our ambassadors ? i tell you , power is all in all : get but power , and let the demure gentlewoman piety go hang her self . in a word , get b●t powe● , and what by interested men , di●ines , or others , what by the authority of great men who partake of power , and influence the people ; what by the connivance of the fearful , which make up the generality , po●er will be able to justify , nay , to sanctify it self . at these words , nasonius embracing him affectionately , cried out in a kind tone . sodomicus ! better half of my self ! thou hast spoken my very thoughts , and prevented my declaring that which i would have said , but ( pardon my diffidence ) durst not openly and abruptly discover . hereafter therefore assist me with thy advice , in the pursuit of that glorious end , and thou shalt see that i will in all things follow thy counsel . there are , said sodomicus in the hellish country of laplandia , certain old haggs , who have infinite familiarity with the infernal spirits , and have often sold winds to our country-men for old rags , and mouldy crusts : over these beldams there is one of incomparable skill , hight crampogna , her i would have your highness send for immediately ; follow her profound advice , and know of her the event of your undertaking . as soon as nasonius heard this , without further pause , he presently dispatch'd a vessel with a messenger , and such presents as he was inform'd would be most acceptable unto her , requesting her attendance on him . the witch answer'd , i will be there before thee . and so without any more ado , embarking her self in an egg-shell , or as some authors say , in a rotten-orange-peel , or as others say , getting a stride upon a broom-staff , she arriv'd in the hydropick land in the space of two hours , and signified to nasonius in his dream , that he shou'd meet her the next evening in a fog , near the side of a stinking fen , well known unto him . as soon as he came to the place , he saw the grisly hag with hollow eyes , dishelveld hair , lank cheeks , and shrivell'd chaps , who chatter'd out this rhime . thou art too great , with me to treat ; send for my lord lucifero , and all things well with thee will go . nasonius , though he was couragious enough in bad things , yet at first was something stumbl'd at this sudden proposal ; but being over-shooes in impiety already , he resolv'd to wade through : and bade the witch send for him , or call him up . whereupon , turning her self nine times round one way , and as often back again , and repeating a long ribble-row of prayers backwards ; at length , in a kind of extatick amazement she yell'd out , brimstone i smell , the breath of hell ; he comes , he flies , through earth , through skies . draw near , draw near , appear , appear , not with a look that may affright , but with a shape that may delight . upon which words appear'd lucifero with horns on his head , and a cloven foot , but in all other appearances , a most accomplish'd gentleman : the first word he spake , he bid nasonius not to fear , for he was his friend , and knew well his design ; which was to drive his pious father out of his three kingdoms , and get them for himself . know then , continued he , that it was i that inspired thee with this thought , and i will carry thee through : only thou must wed spiritually , or take to wife i mean concubine , ( for we hate all marriages ) my eldest daughter ambitiosa superba ; that is , thou must give thy whole heart to her , hold to her constantly , and follow all her motions and inspirations , which done , she with her maids of honour will easily bring that design of thine to perfection . nasonius thank'd him for the high favour in dignifying him with the honourable title of his son ; professing that he had ever lov'd and ador'd that goddess , though ( hindred by some foolish christian principles , instill'd by education , or taken up upon the paroll of preachers ; which from hence-forward he utterly abjurd ) he had not till now made his immediate applications to her great father , and espous'd her : humbly begging by his good leave a sight of that high-spirited princess . with that , lucifero gave a dreadful stamp with his cloven-foot , which made the earth tremble , and crack asunder , when out of the breach issued forth an horrible cloud of blewish smoak which darkned all the sky , and that once dissipated , there appear'd the stately lady ambitiosa with a train of black-brow'd furies , or fiends attending her : her self was clad in a gorgeous robe , with many great crowns dangling about it , spurning many lesser ones , and trampling them under her feet . her lofty head seem'd to reach the very skies , and her grasping hand seem'd to pull down heaven it self . but , after a while descending from her height , approaching nasonius , she took him kindly by the hand , with these words : here take me , and with me the glory thou affectest , and the three crowns thou so much desirest . acknowledge the great honour i do thee , and see thou observest me in all things , and so shalt thou be sure to be great as far as thy cursed fates will permit thee . see here my train , my maids of honour , who will assist in accomplishing thy projects , and going before thee into vtopia , so prepare the minds of those sottish people , who are far the better half at my father's devotion already , that thou shalt have little to do but to gather the fruit , and reap the rich harvest which they shall prepare for thee . then calling 'em forth one after another first stept out the proud fury rebelliosa , of so way-ward , and ungovernable a humour , that she would scarce obey even great lucifero himself , but that she knew he would only command her such things as were most agreeable to her own inclination . to whom ambitiosa said , what wilt thou do for my devoted servant nasonius to obtain him his father's three kingdoms ? i will , answer'd rebelliosa with a lofty tone , fill the hearts , heads and tongues of the vtopians . with murmurs and discontents against their kind and lawful king eugenius , so that they shall be ready to rebel , and drive him out , when ever they shall get an opportunity to do it with safety . fear not thy success , great part of that nation are my sworn slaves already . 't was i who inspir'd them to make war against his father eusebius . 't was to me they sacrificed a hundred thousand of that damnable sect call'd loyallists , for which i rewarded them afterwards with riches and preferments . lastly , 't was i , that , to crown my triumphant exploits , inspir'd them to cut off his head ; and the same fate , if it suit with thy policy , shall betide his son. this said , rebelliosa retir'd and there came forward next a monstrous deform'd hag , whose ill-contriv'd shape much resembled that of a chymera , as the poets describe it : her eyes squinted contrary ways ; her feet interfer'd with one another , and all her parts hung loose , as if they were inartificially tied on with points , without any natural contexture or coherence . of whom , when nasonius had demanded her name ; my name , said she , with a confident look and tone is alethia , i am truth it self , and cannot lye . but ambitiosa interrupting her , and turning to nasonius , said , believe her not , my friend , her name is fictitiosa , she is the spirit of lying , and her nature such , that she cannot say true , but only when she is to answer my dread father lucifero , or my self . then turning her self to the fiend fictitiosa , she demanded of her what she would do to get her truest gallant nasonius his father's three kingdoms ? i will said she , spread thousands of horrid lyes against eugenius , his queen , and their son all over vtopia , to disaffect his subjects , and make them hate him ; i will inspire the pamphletteers , news-writers , lampooners , and others of the state-scribblers with the genius of forging 'till almost all the land be possest with the spirit of falshood and lying nay , the pulpits out of which they preach the doctrine of their god , and the preachers themselves shall be deeply tainted with my venemous infection . after her came out a third fury , which look'd like a fool , or meer ninny , in a long mothly coat , with a niaisy countenance , a gaping mouth , her head hanging down , and a great bibb on her breast to receive her slaver , staggering and stammering still as she walk'd and spoke . and what , said nasonius , can this silly thing do in my behalf ? as much replied ambitiosa , as any of the rest . she is the spirit of folly , and her name fatuitosa credula , let her self speak , and tell thee what she will perform ; i will , said fatuitosa , so besot and infatuate the people of vtopia , that they shall give full credit to all fictitiosa's lyes , tho' never so monstrous and incredible ; by which means i will make them abdicate their hereditary king , tho' were they not absolutely my creatures , they might easily see that it would breed endless distractions . i will stir them up to make war against the powerful and politick giant gallieno , tho' to their vast charge , and the utter destroying their traffick and comme●ce . i will inspire them with the refin'd folly , that they shall voluntarily and contentedly beggar themselves to maintain the war of the hydra , tho' they cannot but know that it laughs at them for it , as great fools ; and in their hearts hates them . nay , i will so totally and perfectly dose their reason , and common sense , that they shall magnify and adore thee nasonius all the while thou doest impoverish , abuse , and ruine them , and ( which i esteem my chief master piece ) they shall thank thee , and congratulate with thee , not for any real benefits they have receiv'd from thee , but meerly because thou hast beggar'd and ruin'd them . at these last words nasonius took the jest to fully , and relish'd it so feelingly , that , ( tho' it were a thing unusual with him ) he could not refrain from shewing his high contentment with a pleasant smile . till , as he was going to return an high complement to ambitiosa for such a notable assistant , by telling her , that the very folly of lucifero's courtiers out-witted , and over-reached the highest wisdom of mortals ; there appeared a fourth fury with a surly countenance , that came in stamping and staring , cursing the earth for bearing her , the air for giving her health , and the sun for lending her light. nasonius all amaz'd at such an uncouth kind of fiend intreated of ambitiosa the knowledge of her name and nature . her name , replied ambitiosa is diabolica , and she is the spirit of ingratitude . she had that particular name given her as an high reward for her great merit ; for she was the forwardest to oppose that cursed angel michael , when he endeavoured to debauch our confederate angels , from joining with us in rebellion , by alledging the gratitude ( forsooth ) we owe to god , as being our creatour , and who gave us our being , and all the good we had ; and who is in greater esteem with my father lucifero than she ? nasonius being a gentleman well-bred , and full of courtesie , thought it was his duty , and would be grateful to lucifero , to pass upon such an high personage , and so great a favourite of his a special complement . whereupon approaching to her with a low bow , and kissing his hand , he was about a very formal expressing his respects to her ; but she , with her fist gave him such a sound cuff on the ear , that ( being but limber hamm'd ) his proboseis well nigh toucht the ground ; so that he had much ado to recover himself . to take off his trouble and fear , ambitiosa told him , it was diabolica's nature to render evil for good ; and that had he not followed her inspiration formerly in being ungrateful to his father , who had done him so many favours she had certainly done him some great mischief for his kindness : but she bid him rest contented with that fury's candid dealing : for had she saluted or kiss'd him , she would most certainly have kill'd him . after nasonius had certainly well recover'd himself , and come to his senses and wits again , diabolica thus accosted him ; fond mortal ! who could so think , that i , who am ingratitude it self could be won or oblidg'd by any courtesies . thou might'st have known by thy self , who art one of my greatest devotes , that civilities and kindnesses are not the way to oblige me , and had not thy great merits in being ungrateful to thy obliging father represt my fury , this had been thy last day , and all thy ambitious projects had vanish'd to smoak : but for following my inspirations i have both spar'd thee , and will reward thee . perhaps thou think'st that my sisters have left nothing for me to do for thee ; but thou art much mistaken . thy father eugenius has hugely obliged many personages of the highest rank , and the chief officers in the army , nay , indeed the whole army it self , by being so good a master to them ; and unless these be taken off , and rendred ungrateful , they will give thee such disturbance as will quite ruin all thy undertakings ; but i will take such order , that they shall all of them either desert or oppose him ; for i will infuse such a subtil poyson into the wretched souls of those most oblig'd to him , that most of them , nay , his own flesh and blood , as his own very children , shall be the first traytors to him , and his bitterest enemies . nasonius , upon hearing this comfortable news , taking fresh heart , blam'd himself for being so foolishly unmindful of her genius , and humbly ask'd of her , ( for he was deadly afraid of the t' other cuff ) if it wou'd not disoblige her , to return her his humble thanks . if thou wilt oblige me replied diabolica , be sure thou never repentest thy ingratitude to thy father or others , but continuest it unto the end . but particularly , be sure thou dost not shew the least gratitude to the vtopians , though hey foolishly serve thee against their own interest : but both disoblige those who have first and most assisted hee , and do all thou canst to requite the kindnesses of that sottish nation with their utter ruin . huff their nobility as occasion presents , and imprison them lawlessly ; pay not their souldiers , nor any who are so foolish as to trust thee with their goods , stores , or other commodities . regard not the seamen though most useful to thee , nor pay 'em their wages : only give the fops good words , and some little pittance to keep up their folly to trust and serve thee further . give the royal assent to no national bills , that may in any wise serve to support or secure their pretended rights , liberties , and properties ; nor to any others that do not strengthen thy power , enable thee to crush their persons , and drain their pockets . thou must also use thy utmost endeavour to procure an act to endenise all the rascally refuse of thy noble allies , especially our beloved hydropicks and vagrant luyslandian panyms , by which means they will eat the bread out of the foolish , and tame vtopians mouths ; rob their cloaths from their backs , and reduce them and their posterity to utmost beggary and slavery . they have made themselves thy slaves , use them accordingly . nasonius was about to assure her of his doing his utmost to follow this advice , when there steps forward another fury in a rich gown of cloth of silver , richly embroider'd with massy gold , studded all over with faces and stamps of divers sorts and figures ; who said , i am the great goddess mammoneta , chief idol of the accursed sons of adam . what i will do for thee thou shalt know when thou comest to confer with the heads of the hydra , whom i will require to serve thee heartily for their own interest . at this , lucifero put in ; see , said he , that thou sacrificest the wealth of vtopia to my best beloved hydra , and in all things seekest her advantage . for know that none are so dear to our deity ever since they in the indies formally renounc'd and crucify'd god , and chose to adore my slave mammoneta in his stead for their goddess : which binds me to requite their highly meritorious apostacy with temporal wealth . when he had thus said , there came forward two he fiends , of which one was a bold , brisk blade , clad in a long gown , with a short purple cloak over it , and a square cap like a judge , and seem'd to be a devil of great authority . the other in a black short vest , between a cassock and a jump , a little formal narrow band , and a black velvet cap , with another of white underneath turn'd up over the edges of the other , with a lace , who walkt gravely and demurely with his eyes lift up to heaven , as if he were in some divine contemplation , and in the height of prayer ; with a little bible in his hand , making shew by his gestures and actions as if his prayer ended , he were about to hold forth . these are , said lucifero , two of my chief , and most useful servants , by name injurioso , and hypocritico ; the former my chancellor , the latter my chaplain : who , at the inspiration of mammoneta ( which idol , being of the same religion with the hydra the adore ) will , to give thee title , wrest both law and gospel , and make both the bar and the pulpit be at thy devotion . speak both of you in your turns , continued he , and declare what you will do for my best beloved son nasonius . what will i do ? says injurioso ; why i will inspire the judges and the lawyers with such quirks and quillets , that they shall torture and writh the laws of the land with their face backwards , till they come to acknowledge thee their rightful monarch : i will teach them how to make out eugenius's abdication in despight of all those antiquated rules of common sense and reason , which foolish mortals follow'd hitherto : by which means they shall satisfy those who are unskilful ; or else they shall punish imprison , and adjudge to death those overwise fools who dare declare themselves for eugenius , or speak , write , print , or publish any thing in his favour . and i , said hypocritico , with a grave and goodly look and tone , do prosess verily and truly , that i will inspire all those bishops and preachers who do bear a servent devotion to the goddess mammone●a ( as the generallity do ) to teach dis-allegiance to thy father , and allegiance to thee out of their pulpits ; nay , they shall assure their hearers in the name of the lord ; and quote the wrested word of their god to abet it , that thou art their true and lawful soveraign , god's annointed and vicegerent on ea●th . nay more , verily , they shall pray for thee too , and by obliging their sheepish flock to say amen , they shall innure their conscience to fancy that their treason is a special act of religion . lastly they shall maintain it lawful to unswear their former oaths made to eugenius , and swear 'em to thee as their only lawful king and supream governour , and even sanctify perjury by their devout pretence of religiousness . these goblins disappearing , lucifero turning himself to nasonius , said these words , thou seest my dear son , how by the care of ambitiosa , and her maids of honour and my willy servants , jujurioso , and h●prcritico , all the way is pav'd and smooth'd to the glorius end thou aimest at . see thou beest a constant and loyal lover to my daughter ambitiosa , adore her , and her only next to me ; observe all her ways , and follow steadily all her inspirations , fear not that thy pretending religion will displease me ; 't is the best cloak for all my darling villanies , and makes them more sucessfull ; but take heed of setting up that religion which is the true one , and values its self upon the score of its principles , especially in carduana , where i have many panym servants , ( whom i would wish should have some particular favour . ) but the better to keep up a conterfeit pretence of being kind and equall , give freedom to all ; and if thou canst jumble 'em all into one motly church : if not , let all sects whatsoever , even atheists , and socinians , which are next to them , hold and teach what they will , as does my servant the hydra : for that 's the only plausible way to make mortals be of no religion at all . for the rest , advise with the hydropick heads ; i my self will be present invisibly at all you● consultations , and direct your councils in the way of true policy , which teaches you not to regard the unlawfulness of the means you make use of , but resolutely to pursue the end you drive at . in a word , behave thy self so as best becomes the son and sworn slave of lucifero . hereupon nasonius kneeling , and laying his right hand on his cloven-foot , sware all duty and vassallage to him , and loyalty to the goddess of his soul , ●mbitiosa ; who at parting warn'd him not to engage too rashly with the enchanted giant gallieno , but to make use of the letters of his partial friends , and his own gazzetts ( th● gospel of the vulgar ) to keep up the repute of his courage and conduct . which said , the hellish scene quite disappear'd and nasonius full of joy return'd home , and the next day went merrily to hunt at holoo , having perfect faith and hope ●n the assistance of lucifero , and of his haughty , new betroth'd mistress , ambitiosa . chap. vii . how the good king eugenuis was driven out of his kingdoms , and how nasonius vsurp'd his throne . nasonius had spent but few days in his divertisement e're news was brought him from vtopia how all the country was in an uproar , and ready to rise in open rebellion as soon as they might find a fit man to head them , and an army to fly to for their protection . shameless sl●nders against eugenius had possessed every corner of the nation . the g●eat men caball'd to desert him , the pulpits dinn'd into peoples ears nothing but fears and jeolousies ( the sly language of treason a brewing ) that he was about to destroy their religion , when only themselves were actually a●tempting it by preparing to relinquish their principles , in which it consisted essentially . the common people grew factious and mutinous ; and traytors almost beset him round , spoke him fair , and advis'd him false-heartedly . the officers of the army were tamper'd with , the city of thamopolis , and even the army it self was in great part poyson'd with treachery and disloyalty ; and but a few in comparison remain'd firm to his party and interest . which nasonius no sooner heard , but convinc'd that the hellish furies had done their business effectually ; call'd to him his best friend , sodomicus , and thus bespoke him . my entiire friend ! thou seest that he promise lucifero made , is come to effect , and vtopia is ready to receive me with open arms ; and as the furies have handled the matter , does sue to me to have me come over ; courting me as their noble deliverer : while in reallity i go only to enslave them . what remains but that we now convene the heads of the hydra , and with them take fit measures to prepare for my expedition , which thou knowest i can i no wise do , unless they assist me with ships seaman , and souldiers . to whom sodomicus answered , i have already dispos'd 'em to thy mind and they shall be ready to assist thee . only because thou knowest how superstitiously they are devoted to their idol goddess mammoneta , without whose directions they undertake nothing , they are now consulting her oracle ; but to morrow i will assemble them all , when proposals shall be drawn up , which i know will be grateful to mammoneta , and therefore i doubt not they will readily agree to them . two days after the heads of the hydra met in a full junto . to whom nasonius deliver'd himself after this plain dunstable manner , better suiting with their rusticity than if his speech had been garnish'd with all the flowers of rhetorick , perfuming the breath of the most eloquent orators . high and mighty lords ! 't is not unknown unto you how the mighty giant gallieno encroaches daily upon us and our associates in arms , and how necessary it is to strengthen our selves against him ; and i am sure no way is so effectual to do this , as to get the whole power and riches of vtopia , carduana , and lyrania to joyn in our assistance . this , if we can compass , the giant will be reduced to the stature of a dwarf ; and ( as our ingenious emblem long ago foretold ) our holland cheese will darken and ecclipse the lustre of his rising sun. you know how averse my father eugenius is to joyn with the associates , being resolv'd by preserving a neutrality , and keeping his country in peace to advance the trade and riches of his kingdoms , which with his giving freedom from persecution to tender consciences , will bring the traffick to them , and half ruin us . i have already by the assistance of mammoneta , corrupted many of his subjects , , nay some of his chief commanders , to give him such advice as should dis-affect his subjects in vtopia , and dispose 'em to rebellion . but for all that , finding things go on but slowly , i have , to tell you true , ( which is not to go further than this assembly ) crav'd aid of our common lord and master lucifero who has sent his furies and wicked spirits into vtopia to invite them to rebellion , and so infatuate them that we may do what we list wish them ; and instead of their spoiling our markets , we may make our markets of them . and now the deed is brought to perfection , so that there needs no more but my presence to accomplish that glorious and profitable work. now because i cannot go thither with an army ( as is requisite ) without your mony , ships and souldiers , my request is , that you would furnish me with such a competency of all these as may suffice to gain that incomparable advantage to our common cause , assuring , that as things are , and will be ordered , we shall find no opposition . and besides , i do promise to pay super abundantly , when i am setled , whatever you shall disburse . in doing this , you shall highly oblige great lucifero , who commanded me to treat with you about it ; as also our powerful goddess mammoneta , who has in person appear'd to me , and promised me your assistance . when the heads of the hydra had received certain intelligence of these good tidings , they were right-glad in their hearts ; yet it being a crafty and wary monster , it only said the matter should be considered the next day , and an answer return'd . when they were assembled , and began to discuss the point , they all lik'd the project exceedingly : only some doubted lest nasonius , when he had got so much power , might come to swallow them up too , and there wanted not some who said , that he would not stick at devouring them , if he saw it his interest ; who made no reckoning of ruining his father , who had been so good to him , and had ever espous'd and upheld his interest . others hoped he was not so ill natur'd , and self-seeking ( for he had craftily conceal'd his having married the all coveting , and insatiable friend ambitiosa ) and that what he did was to carry on the common cause against the giant gallieno ; or if he were desiours of honour and dignity , he was not so immoderate , as not to be satisfied with three kingdoms . others hoped by that means to get rid of him , of whose proud and ambitious humour they were al●eady weary . at length they all agreed to assist him with what he desir'd ; but yet on such conditions that they should find a good account in doing so , e're they yielded to set him up so high : and as for the danger of his encroaching on their authority afterwards , it was concluded , that if it were perceived he aim'd that way , they could quickly check his towring ' thought by chopping up a peace with the mighty giant gallieno , and leave the associates in the lurch ; as by the advice of mammoneta , they had done formerly . sending therefore for nasonius , they told him , that he could not fail by their assistance of getting vast riches in vtopia ; and therefore , it was but reason they should share with him in his opulent aquisitions ; and that otherwise their goddess mammoneta , whose dictates their religion oblig'd them to obey in all things , had advis'd them not to intermeddle in the matter . he answer'd , that the hydropick land was his native country where he was born and bred ; and where he suck'd in with his milk and the air , all the wise religion , and gen●eel education he had : and that therefore he could not but retain his chief affection for the hydra ; and that he was willing to sacrifice the men , mony , and interest of vtopia to that of his own dear country-men . so after some debate , the articles of agreement were sign'd between them , which are these that follow . imprimis , it is agreed between the great knight nasonius , and the heads of the hydra , that the associates should be acquianted with the project , and their contributions and assistance requir'd , that they may all bring in their quota towards the charges of the expedition . but that the treaty with lucifero , and the intent of dethroning eugenius be only communicated to some choice friends amongst them : and that it be only pretended to the rest , that they aim at no more but to bring him to join with them against the giant gallieno , lest their foolish piety should warp them from true policy , and make them against it . item , that in what their contributions shall fall short , it should be supplied by the hydra ; and that tho' what they added were but twenty hundred pounds , yet they should be paid six hundred thousand pounds for it out of the mony of the foolish vtopians . item , that nasonius when he was setled , should furnish mony out of the estates of the said vtopians , to set up and uphold the green-headed kt sabaudiero to make war upon k. gallieno , and to pay large sums to assist the poorer associates ; and to make the sottish vtopians maintain the wars of the hydra . item , he should prevail with the vtopians to declare war against the giant gallieno , and fit out a great fleet , and raise armies of his own men , at his own proper costs and charges to oppose him ; and yet notwithstanding , that he should pay the vtopian souldiers and seamen but slenderly , tho' with their own mony ; but the hydropick souldiers fully and nobly . item , that in regard vtopia is the only competitor in trade with the noble hydra , he should do his utmost to advance the hydropick interest , and depress the vtopian , by denying them convoys , though of their own ships , as also to take strict care that no vtopian should trade privately with luyslandia : but yet that he should connive at the hydrpicks doing the same , which would impoverish vtopia , and enrich the hydra : than which nothing can be more grateful to their powerful patroness , the goddess mammoneta . item , that to the same end the best money should be transported out of vtopia , and none but the riff-raff left behind , and that the transported money should pass through the hands of the hydra to make their advantage of it receiving it cheap , and vending it dear : clipping it first if capable , washing it if weighty , or melting it down if they saw occasion . item , that nasonius should promise to enslave and improverish the vtopians as much as it is possible in policy , and permit the hydropicks and other forreigners to abuse their souldiers that should be sent over to defend them ; it being but reason , that they who would needs be slaves , should be treated as they are . lastly , that some of the greatest personages of the hydropick common-wealth should go over with nasonius , whom he is to advance to high dignity , making some of them his prime ministers of state , and his most secret council ; and communicate to them all his actions , and consult with them about all his affairs : that so they may certainly see he keeps his promise with the hydra , as to all the particulars abovesaid , and give sure intelligence to the hydra of all his proceedings . these articles agreed and sworn to ; and the associates having sent in their quota , the hydra supplied nasonius with shipping , souldiers , and what money was wanting . which done , he full of aspiring thoughts , embark'd for vtopia : but neptune , who knew the lewd intention of this voyage , and had formerly by a charter , confirm'd by a long possession , constituted king eugenius his ancestors soveraigns of their seas , did signifie the great displeasure he conceived at this unnatural attempt , and therefore , he gave leave to eolus ( no less angry at the hydropicks for buying winds of the lapland witches to the prejudice of his prerogative ) to ruffle his waters to an horrible storm , so that divers of nasonius's ships , men , and horses were lost and drown'd . insomuch that he began now to stagger in his faith , and to doubt of lucifero's promise , fearing it was but a trappan , had not the inferral lady ambitiosa , who now possest his whole soul , and was still pres●nt with him invisibly , encourag'd him to pursue his undertaking , and not to be daunted with the first mishap . yet , had not his heart been hardned , he might have seen that this was but an ill abodement , and a fair warning that this inauspicious beginning shew'd that this action of his was displeasing to heaven : yet , it is believ'd that those two gods above-mention'd had drown'd his whole fleet , had not mercury , jove's messenger , been sent to them , to order them to permit him to go forward ; telling them , that the sins of vtopia were now full ripe , and cry'd for vegeance ; and that he was sent thither by a decree of heaven to be a perpetual scourge to them , 'till taught by dear experience they come to see their old and new sins of rebellion , and grew so wise to repent , and make satisfaction to their injured prince , and restore him to his throne ; which message heard , the storm ceas'd , and nasonius landed at his wish'd for port. assoon as the news of his arrival was spread , all vtopia began to shew openly the spirits , and confess the furies that possess'd 'em , some spread lies , some deserted ; some chief officers caball'd to put their disloyalty in execution . the rabble play'd a thousand tricks ; and in a word , all ( but some loyal persons who had no power to withstand the innundation of rebellion ) with shouts and acclamations welcom'd the invader . yet nasonius having profest he only came to redress abuses ( as all reformers do , though they afterwards turn every thing topsy-turvy ) durst not yet pull off his mask , lest he would discover his ambition too early : nor yet durst he treat with eugenius , for then ( things being adjusted between him and his subjects ) he had been reduc'd , but yet king still , wh●ch suited not with the end he aim'd at . wherefore nasonius refused all treaties with his father , answer'd not his messages ; nor accepted his kind invitation ; but ( contrary to all honour , and the law of nations ) imprison'd his ambassador ; hunted him out of his own palace , even at midnight , and put him under a guard of hydropick souldiers : hoping , that by seeing his life in danger ( no further outrage being lest but the taking away that ) he would for his safety run out of the kingdom : which succeeding as he wish'd and projected , nasonius got himself by those of his faction , without much ado , proclaim'd kind in his stead ( though against the fundamental constitution of the government , ( even though eugenius had been dead without any children ) to the great joy of lucifero , and all his true servants the hydropicks , and the no less rejoycing of the mad-headed people of vtopia . now the reader is to understand , that there was at that time a kind of hyd●a in vtopia , who upon king eugenius's retreat did set up for themselves , and gave themselves authority there ; and this done , they , though no better authoriz'd , gave the supream authority to nasonius , and he again kindly imparted to them some of the authority they had given him , and so made their no-authority legal , and stronger than it was before : which though strangely mysterious , pass'd for admirable good sence in infatuated vtopia at that season , but will be laugh'd at for the most refin'd and exquisite nonsense by all mankind in succeeding ages . chap. viii . how eugenius retired into luyslandia to request protection of the noble giant gallieno . and how the infatuated utopians for that reason proclaim'd open war against him . and also of nasonius his coronation . and the heroick adventure of the contaminated breeches . the good king eugenius being thus unworthily driven out of his kingdom by his graceless son nasonius , and the treacherous falsehoods of his own subjects ; after he had receiv'd unpardonable affronts from them , arriv'd at length at the glorious court of the great giant gillieno , and thus addressed himself to him . behold , invincible monach ! an injured and destitute prince , dishonourably , and unnaturally bereav'd of his crowns by an ungrateful son , and treacherous subjects , through the instigation of the hydra , and the rest of their shameless associates , and flying to your court for refuge , and redress . the safety , honour , and dignity of all crown'd heads are concern'd in my quarrel : for , no injury have i , to my knowlegde , done to any of those , who thus against all honour , justice , and allegiance , have conspired to my ruin ; and those which were pretended , were done by advice of counsellours of their own party , whom they had corrupted to betray me . be then a mighty king as well in goodness as you are in greatness , another tamberlane , and revenge the cause of an injur'd prince , bereav'd of all , what both by god's and man's laws he possess'd , by an ambitious usuper ; who not content to have robb'd me of all i had , does to render his crime more enormous , and to palliate his usurpation , add to his wicked injustice most reproachful , and base calumnies , to debauch my credulou●s subjects from their allegiance . i have no hopes left but your puissant patronage , to whom nothing can be more glorious than to relieve the oppressed , and restore crowns to those princes who have lost them not through their own faults , but by the malice of unprovok'd enemies , when the good king eugenius had thus ended his address , the noble and generous gallieno embrac'd him tenderly in his arms , and thus be spoke him . dear brother , were not your misfortunes the occasion of this visit , no man living could have been a more welcome guest 〈◊〉 my court than such a suitor ; nor do i esteem any conquest in m● cause half so glorious , as is the undertaking a business which is every way so honourable , and full of renown : for by how muc● your innocency is greater ; and the wickedness of your enemies mo●● manifest ; so much higher will it set my reputation to redress yo●● injuries , and revenge your disgraces upon your inhumane and base enemies . be here as free as my self , and be assur'd of my effectu●● assistance ; only let me take my own season , in regard i have many foes deal with , which may cost me some time to make them sue for pea●● or to subdue them by war. having ended his speech , he gave orders to coin a medal with his own effigies on one side , and eugeni●● on the other , with this inscription : je vous met●ray sur vostre throne , ou jo perdray ma courenne . in english : i 'll either set you on your throne , or i resolve to lose my own. so king eugenius remain'd in the court of king gallieno , where lived in great splendour , caress'd by king gallieno himself ; the p●●ces of the blood , and all the nob●lity ; with less fear now that he shou●● not regain his kingdoms in due time , than he had formerly assur●● he should keep them while he had them among such a multitude of t●●tors as he had daily about him : though his piety towards his 〈◊〉 subjects was such , that dreading the calamity of war , which wo●● have harrass'd the nation , and undone many of his well-beloved p●●ple , he had much rather have recover'd them by the returning of kingdoms ( made sensible by their taxes and losses ) to their 〈◊〉 than by the force of any forreign armies , which , though never so well disciplin'd or restrain'd from offering any outrage , except to those who opposed them , yet could not fail , for all that , of b●inging great distractions and miseries to these kingdoms , which , with the eye of a compassionate father he look'd upon as his own . in the mean time nasonius triumph'd now gloriously in vtopia , having obtain'd by the favour of lucifero ( of whom only as his liege he held it ) the crown and imperial throne of that kingdom ; which he had acquired neither by honesty or valour , but by the high●st injustice , and basest treachery ; according as dame fortuna had told him , that he should never have success , but in ill things , and by means of ill men. assoon as he was seated in his throne , he receiv'd the congratulations of his hydropick friends , and some other of the associates , who now made no doubt but by his assistance to pull down the mighty giant gallieno , and to shrink him into a pigmy . and the overjoy'd vtopians were so fond of their new king , that no money was enough to give him to prosecute his designs . nay , such a sound drench had fatu●tosa given them , that at his instigation they would needs undertake the quarrel of other men , and declare war against the invincible giant gallieno , ( whom so strangely did malice transport their foolish and rude natures ) they mortally hated , because he had harboured and protected thei● lawful soveraign : as if not contented to have spoil'd and robb'd hi● of all he had , they were resolv'd still to prosecute him where he was and threatned ruin to any man that should shelter him from their malice , or give him meat , drink , or lodging , and so ( as far as they wer● able ) to make any place in the world afraid to entertain him ; b● which it is easy for any men in their wits to discern , and might be so even to the vtopians themselves , had not fatuitosa absolutely besotte● them with folly and madness , that nothing but lucifero himself , an● all the furies of hell could have inspir'd them with such a diabolic malice . after this , nasonius's coronation was to be celebrated , which w●● performed with all the splendour imaginable : but while he walk'd 〈◊〉 convalcade in his knightly robes under his royal canopy , a sad and 〈◊〉 accident happened , which in the worst and ugliest manner dusk'd and 〈◊〉 dirted the whole solemnity : his heart was so full , and so over-swol●●● with the windy glory of his coronation , and the joy he conceiv'd the●● of was so overflowing , that it burst forth backwards , and the perfu●● of that yellow aromatick matter was so strong , that it imparted , and c●●municated it self to as many as were near him ; and which was wors● all , his thus annointed majesty was not in circumstances to alter his condition , but was forc'd to remain in the same abominable pickle , and to retain the same scent a long time after ; the effluviums of which were so very puissant , that whoever smelt it might safely swear it was specifick to a king ; nor could proceed from any other but from the most powerful , and most magnanimous monarch in the world. many and divers were the conjectures what this unusual and ominous accident should portend . the wizzard sydrophel erected schemes of the nativity of this new birth ; he consulted all the caelestial bodies , and knock'd at the very doors of all their houses to enquire the reason of it , and brought certain news thence , that the noble constellation ariadne's crown had veil'dits height , and become a falling star to do honour to his coronation : that such sort of stars when they fall , leaving a kind of slough behind them , this was only the caelestial slough , or gelly of that star , and was very sweet-scented of its own nature , and only seem'd otherwise to us , because it was so uncouth to our sublunary noses . others , who were poetically given , wrote panegyricks , and swore by parnassus that it was as sweet as its cousin-german musk ; but , as sweet perfurmes seem to many to have a stinking smell : so it was nothing in the world that made people conceit that it was not odoriferous , but the vast disproportion between that part in a soveraign , and the noses of his subjects . and others said , it was a freakish revenge of dame fortuna for the injury he had offered to the lady victoria . but the eugenians were of another opinion , and made far different constructions of it : for some of them noted , that this was his first adventure , and that it was an evident sign that he should bewray all the glory of his reign by base and cowardly actions : or that the giant gallieno would make him often do the same in the process of his reign , which he did at the beginning of it . others would needs have it signify that all which the nation should ●gain by him , would be no more than a sir reverence . others , that the inward gripes of his conscience did ( as gripes use ●o do ) occasion such a sudden laxativeness ; but those of his good ●ubjects , who granted it to be as it was , and were heartily sorry , and sham'd to see it , gave out , that the great giant gallieno by his necro●ancy , or some of his familiar spirits had invisibly convey'd some pur●ing powder into his mornings draught , to work him that foul disgrace , ●o disparage and beshit his coronation . however it happened , it was a very foul business , both in it self , ●nd especially in the timeing of it , and lighting at such a nick●●g season ; and the further prognosticks will , i conceive , be better found out hereafter by his history ( as appears in part already ) than by all the most learned maxims of judiciary astrology . chap. ix . how the panym knight refugio was sent into lyrania against king eugenius . and how nasonius himself went thither afterwards , and what succeeded . now the country of lyrania did , for the most part remain stedfast to their allegiance to king eugenius , and the noble giant tarcon had raised him fifty thousand souldiers , but undisciplin'd , and ill arm'd : wherefore by the friendly assistance of the giant gallieno , king eugenius though fit to send over thither , and try his fortune there , though that country was far too weak to resist the forces of vtopia , not having conveniences and necessaries to maintain a war comparable to what was found in vtopia . he kept his royal court at lyrapolis , and was now about to assault walkerburga , whither the greatest part of the rebels , who were almost all panyms , had betaken themselves . now , this place he could easily have taken , but the besieged being obstinate , he was loath to assault it , well knowing that the lyranians , who used to spare none in their just anger , were so enraged against them , that they would certainly have put them all to the sword ; which he ( whose piety towards his misled people often much hindred his policy ) had too much compassion to permit ; hoping that overtures of mercy , and their own famine , and other hardships would in time reclaim them , and bring 'em to their duty ; and they were many of them starv'd , and the rest about to yield , when they were reliev'd by sea with all necessaries , which eugenius being destitute of ships , could by no means hinder . after this , the panym knight refugio , than whom few were more in savour with nasonius , was sent over to lyrania with an army of seven and twenty thousand souldiers to make head against king eugenius ; to whom the vtopian hydra ( for money was yet plentiful there ) gave a noble , but very foolish gratuity of an hundred thousand pounds : thus encourag'd , he went forward on his expedition ; and when he landed , he encamp'd at lutosia , where he staid so long in dirt and mire , not daring to fight with king eugenius , that far the better half of his souldiers breath'd out their souls backwards : but they all embrac'd their death as the greatest honour that could befall them , because it was regis ad exemplum . our seamen at the same time had as great calamity befell them as the other , tho not so slovenly : for , a strange giddiness seiz'd their heads on a sudden , which made them desirious , and fall down as if they had been epileptick ; and three days after they dy'd of this malady , and a third part of them perish'd . this disease being so sudden , so mortal , and so strangely unusual , and indeed scarce ever heard of before , lucifero fear'd it would be look'd on as a judgment from heaven , and therefore took care that fictitiosa should give it out , and fatuitosa make it believ'd , that their meat was poyson'd by treachery : but though all the industry imaginable was us'd to discover the poysoner , and find out the poyson , yet not one grain of it could be found , and though such a vast quantity as could taint so much meat was inconceivable , for all the three nations could not furnish half so much , much less could any art apply it so undiscernably , yet still , ( so had lucifero , and his furies handled the matter ) that it pass'd for current sense in vtopia . after this disaster had happened to the knight refugio , nasonius himself pass'd over into lyrania , with a right puissant army , and march'd towards eugenius . but whilst he lay near a river called vndana , which he was to pass the next day , going to bed , not without some sollicitous and frightful fancies in his head ; he dream'd a dream which ( though no authors write of , yet may be probably conjectured to have wrought a coronation effect with him . he dream'd that while ( contrary to the charge ambitiosa had given him ) he unadvisedly came too near the enemy , a bullet of six pound weight granted upon his shoulder . upon which awakening in a fright , and great anxiety , cryed out , treason , treason . sodomicus , who lay in the next room to him , rush'd in suddenly and asked what the matter was . oh! said he , i have had such a fearful dream , that i 'm afraid it portends some ill luck to morrow : for methought , a six pound weight bullet hit me on my shoulder , took away part of my cloaths and shirt , raz'd the skin , and that had it gone but a little deeper , it had put an end to all my glory , with my life . take courage , said sodomicus , for i dream'd that ambitiosa had appeared to you in your sleep , to assure you , that she had taken care to dispose some of eugenius's army to treachery , and some to cowardise , and promised you that to morrow you should win the day . neither think i that your dream is to no purpose ; doubtless it was inspired to hint to us what politick use we may make of it . i will take orde● to make it pass for a reallity , and cause the relation of it to be writ and sent into vtopia , and to make it believ'd there in good earnest : then what sport shall we have to hear how the whining puppies will bemoan their good king , who undergoes such hazards , and suffers so much for his beloved people . this will have a twofold good effect ; one is , that you will be look'd upon as a person , over whom providence , ( as it shews by this miraculous escape ) has a peculiar care , which will gain you universal credit with the bigotted generallity , the other is , that kind pity will so soften the hearts of those silly whelps ( whose heads are soft enough already , ) that they shall give you what money you shall ask , and contentedly beggar themselves to enrich us . and as for carrying it well with the people here , 't is but conjuring your chyrurgeon to say as we say , for some gratuity : and tearing , and beblooding your shirt in that part to delude the landress , and all will pass current ; or put case that any do distrust it , yet who dares contradict it , or rob you of the honour you assume of suffering for the publick good. nasonius smil'd at the project , and approv'd of it exceedingly : so into vtopia the news was sent , and had all the effect they expected . for , the sottish vtopians with one voice , magnify god's merciful providence in averting so miraculously the chymerical danger . and now , who was so ill-natur'd as not to be willing to give even half they had to assist this good king , who had so profusely expos'd his sacred person , and had incurred such imminent danger of losing his life for their sakes ? whereas , has they not been infatuated beyond measure , they could not but see plainly , that all that little that he did , or suffer'd ( had his hurt been real ) was the least he could do to uphold his grandeur and ambition . nasonius was mightily pleas'd with the project of sodomicus , but much more encouraged by the promises , which both lucifero , and ambitiosa had given him of their particular assistance in the present action ; but yet , ( as if he would have a trick beyond the devil ) to make sure work , he sent several , who , under the notion of deserters , and flying to the assistance of their old master , eugenius , discover'd to him how all matters stood in his father's camp , and withal , knowing that there was a dearth of money in lyrania , he sent great sums by the same pretended deserters , with which they should not fail to corrupt , what counsellors and officers they could , still making promise of greater sums : thus having all the assurance that could be , he commanded the old panym knight refugio to pass the river vndana at such a place , where he knew the beat of of the battle would fall upon him ; refugio , as presaging his end , was utterly against this undertaking , but obey'd ; and no sooner could he and his forces pass the river , but they were so briskly received by certain luislanders , and loyal vtopians , that it gave no small hopes of victory to the party of eugenius ; and it was remarkable , that about thirty brave vtopians , who had followed their lawful , injur'd prince through all fortune , made a vow among themselves , to put an end to this unnatural war , if possible , by cutting of the false nasonius ; and accordingly they furiously broke through all the troops to find him , but instead of him , discovered refugio , well and stoutly guarded , but they forced their way , and one shot the old panym in the head , who fell from his horse into a filthy ditch , where lying unregarded , he breathed his last ; a fit end for him , who spent his very last days in the most dirty actions , and in playing the most shameless , treacherous , and faithless pranks . but while these things were in acting , nasonius sent over a strong body of rebellious vtopians , who came upon the corrupted officers , and the main strength of the lyranians ; but the lyranians having for many ages been subject to the vtopians , and beaten , as it were , into a habit of running away from them , could not so quickly conquer those deep-rooted fears , but presently betook them to their heels , and fled as so many hares before hounds . eugenius grieved , and enraged at such cowardise , did all he could to turn and rally them , and to that end , often put his own life in imminent danger , but nothing would prevail with them , but they still ran , and had left him to the mercy of the enemy , had not some gallant luislanders , and loyal vtopians come to his succour , who seeing all lost by such matchless treachery and cowardise , not without much ado was perswaded , and prevailed with eugenius to go off , and reserve himself for a further tryal , and better fortune . and now nasonius , who had carefully observed all from a hill on the other side the river , seeing the danger over , and the day his own , took the courage to pass the water after his army , to reap the fruite and glory of the victory . having then thus obtained the victory , nasonius march'd to lyrapolis , where he was highly welcom'd by all the panym party , and king eugenius and turn'd to king gallieno to tutelia . now might nasonius , had he not sauntered at lypapolis , but pursued the enemies with his horsemen while they were in that distraction , have cut them off in parcels , and hindred their rejoyning : but fatuitosa envying that she could have no influence over nasonius , to govern whom even uninspired by others , she made account she had the best title , gave him a draught of her poppy with a dash of lethe in it , knowing it would easily work with his temper so fitly disposed for it ; which so doz'd and infatuated his reason , not us'd to be over-burthened with any politick considerations , that neglecting his manifest and best advantage , he thought of nothing but of the high and mighty encomiums which the panyms at lyrapolis gave him : which gave the noble giant duke tarcon a fair oppotunity to rally his army again to breed him further trouble . however , after he was weary with hugging himself for the victory which chance , folly and treachery had given him , he march'd forward with his army towards the strong city shannonopolis , whither great part of eugenius's army had retired , and laid siege to it . there govern'd at that time in it a noble luislandian under-giant , called pandaro , who boldly set open the gates , and suffer'd six thousand of the unpolitick nasonians no enter , but assoon as they were got in , he had prepared such volleys of cannon and musquets to welcome them , that they cut of great multitudes of them ; and the resolute , and valiant lyranians set upon the rest ( dismay'd by such an expected and rude greeting ) , with that fury that few of them escaped . nor could they be relieved or seconded ; for nasonius , by a fineness of policy peculiar to himself , ( for the dose given him by fatuitosa had not yet done working ) had left his main body on the other side of the river ; so that it could afford them no help , but they were exposed to be massacred in the manner aforesaid . after which defeat , the garrison rush'd out to their astonishment , and fell upon nasonius's army , and killed many more of them , and put the rest to a disorderly flight , which the poet elegantly describes thus in an apt simile . when all the elements at once conspire , and round those walls there 's nothing seen but fire : when crossing billows caus'd the shannon swell , and from above the wat'ry buckets fell : when air condens'd unwholsom vapours sent , and earth dissolv'd to putrid water went. — what them ? as beds of eels by clap of thunder broke , frighted they run , each fears the dreadful str●ke : so conger-like the hero first broke way , and through the mudd his scamp'ring legions stray . sure none but such at b — t dare call this success , heaven's peculiar care. but nasonius , whose chiefest policy was shewn upon such occasions , made as much haste away as if his life had been concern'd , and blamed the slowness of his horse , though he had been a pegasus ; never looking behind him till he came to the sea-side , and there finding a little vessel , he got over to the happy and safe shoar of vtopia . those who write thus of him , do seem to doubt whether a coronation accident might have befallen him upon this occasion : because , ( say they ) his precipitate haste gave him no respite for a decent and leisurely evacuation . but to speak impartially , this is too great an injury to the known courage of nasonius . for , to say the truth , he had no occasion to fear any thing , but the dishonour of staying , when he saw no good could be done : and therefore he posted back , that he might prevent the news of the defeat , and make it thought that ( his occasions inviting him home ) the ill success light , assoon as he had left them , and only by reason of his forced absence , which none can blame for bad policy in such a warriour . and this was the upshot of those two famous expeditions performed by the panym knight refugio , and nasonius ; in which this latter did forfeit more of his honour , by this defeat and sudden retreat ( when his presence was most needful to retrieve the disgrace that had happened , by his conduct , and valour , had they avail'd any thing ) nay , and lost him more men too in that siege , than had the eugenians in the famous battle at vndana . but things went yet worse with nasonius and his party , in inferiana ; for the valiant and politick giant grandorsio , charmged and assisted by the enchanted belt , which the amazonian lady victoria had given him , set upon the hydropick , general valdectius , in the field of florus ; kill'd twelve thousand of his men , and made him run away thirty miles to save the rest . which made the giant grandosio still more famous , and redoubted , and caused the routed panym valdectius to cast out most bitter complaints and lamentations in his letters to nasonius , and the hydra , cursing grievously the frowardness of dame fortuna , who by her unkindness and partiality had brought him to such disgrace , and dishonour . chap. x. how nasonius himself went into inferiana ; and how gallieno took petrana , even before nasonius's face , and of his other successes there . how lyrania was totally subdued by the knight ginglero ; and how the green-headed knight , sabaudiero broke truce with his vncle , the great giant gallieno . when the next spring approach'd nasonius having ( as was his custom ) sleec'd the sheepish vtopians of vast sums of money , went over into inferiana to fight the battles of the associates , being appointed their generalissimo . at his arrival they had a very solemn consultation , how they might utterly subdue the great giant gallieno , and assault him both by sea and land : so that now their foolhardly party ceased not to make boasts that they would carry on their conquests as far as tutelia , and that in despight of gallieno's enchantments , and power , nasonius would fetch away the lady victoria by plain force of arms : which great huff , instead of causing the least fear in luyslandia , gave great matter of divertisement and laughter to the tutelian court. but before nasonius took his leave of vtopia , he call'd his admiral , the panym knight , tornano unto him , and thus bespoke him . thou knowest , dear tornano , how i have always treated thee with the highest respects ; nor has any man more oblig'd me than thou hast by thy faithful service : but now the time is come , that thou must go beyond thy former self in fidelity , both in executing my commands , as also in keeping the orders i shall give thee , severely secret , which shall be both for thy safety at the present , and ( when time serves ) for thy higher advancement : none knows better than thy self , that the accursed giant gallieno would quickly land my father eugenius , and dispossess me of my throne , did not my power at sea bridle and restain him : so that should i lose my fleet in a sea-fight , i should be in great danger of losing all . my request therefore is , that when the fight begins , thou wouldst hover a loof with thy squadron , which will keep the rest from being too rash ; by which means , the brunt of the enemies fury will light most upon the ships belonging unto the hydra : for ( besides the politick consideration now mentioned ) i am ( to tell you true , ) much incensed against that commonwealth , and not without just reason , for attempting to take away from me the office of hydra-holder ; or , at least , to abridge the authority of it , and make it insignificant , which is an affront so little suiting my honour , and so unbecoming so great a monarch , that i can in no wise brook it ; as i have wrote to my dearest friend sodomicus , and ordered him in soft terms to tell them so much . wherefore , i would at once revenge my self , and by preserving my fleet , and weakning their power at sea , make them rather court me for my assistance , than that i should sue or truckle to them . tornano was heartily glad to hear the proposal ; for he had no maw to encounter the luyslandians at sea , having been so rudely beaten by them the year before , on the coast of lyrania . besides , 't is said he had a fair lady with him on board , in whom he took especial delight , and he fear'd the roaring of the cannons might maker her head-ake : wherefore he readily consented to the motion ; only he as'd how they might be secured against being impeach'd for treason by the hydra , and vtopian sea-officers , if he should refuse to fight in such a juncture . to which , nasonius answered , feign what plausible excuse thou seest fit , and i will give private orders to those that shall examine the matter , that they shall acquit thee from blame . which , when nasonius had promised by the most sacred oaths , and ( which was more binding , and more sacred with him than all the rest ) by the word of a king ; the thing was agreed upon . this done , nasonius addressed himself for his expedition , and met the associates in inferiana , where they had very long consulations how they should bring the giant gallieno on his knees , and the idea each of them had with much hammering fram'd of this project had such a gay appearance to their wise fancies , considering it speculatively , that they made account it was as good as done already . but while they were talking so long about what they should do ( their many heads being of so many minds and opinions , and never a good one ) the powerful and politick giant gallieno ( who had but one head worth them all ) did his business , without talking ; and with a right puissant army besieg'd petrana , the strongest city and fort in all inferiana . the sudden and unexpected news of this siege broke off their consultations , e're they were full ripe ; and made them all distractedly do , they knew now what , nor how : and such power had the sound dose , given 'em by fatuitosa , over their stupified senses , that they had neither once thought of possessing themselves of the passages to petrana , nor of preventing the giant grandorsio from intrenching himself , so as to cover the siege . so that all nasonius could do , was to march that way with his army , and stay a great way off : as if it had been honour enough for him to come so near gallieno's army , as but to hear the frightful noise of bombs , and cannons , which fir'd and batter'd petrana ; which was not done neither without mature advisement , and a deep reach of policy ; which made 'em conclude , that it was more adviseable to avoid the hellish fire and smoak that the giant gallieno ( wo fought still in a spell , or , circle of flames ) us'd to spit , and sputter round about him . so petrana , which they foolishly boasted , and thought impregnable , was taken by the luislandians : however , gallieno was sure to pay for that his bold rashnness , in presuming to take the town without nasonius's leave ; and was never securely victorious , if words would do it : for nasonius gave out that he was resolutely determined to revenge himself by battle . but the giant grandosio had by his necromancy so order'd things , that nasonius could not for his heart tell how to come at him , or how with any safety , to attack him . and thus continued both armies , till the nasonians forced thereto by grandorsio's stratagems must needs decamp and be gone : which , nasonius with all the inconveniences likely to ensue , thought it his best policy to retire to holoo , pretending he had no more to do since grandorsio would not fight , though indeed it was to save his own credit , which was like to suffer some disparagement , had he staid and b●en present . the nasonian army therefore was left under the command of the panym knight valdectius to bring it off as well as he could . but they no sooner began their retreat , but the giant gran●orsio fell on their rear , and gave 'em such a kick o th breech for a farewel , as killed of them near three thousand men. thus ended the campaign , and this was the issue of all the vast designs , and glorious braggs of entring luyslandia , taking tutelia , and fetching thence the lady victoria , which was sufficiently redicul'd by the luyslandians , who were now asham●d to have to do with such weak , improvident , and cow-hearted enemies . but the mirth was heightned , even to loud laughter , that the nasonian star-gazers had undertaken to demonstrate by the unerring arts of astrology , that this campaign ws to be the very last period of all the glory of gallieno , and the fatal time that luyslandia was to be subdued and destroyed . but since no more was to be done , who could help it ? so , the associates , after they had had another grave consultation what plausible excuses it were best to give out to palliate their unwise conduct , and ill success , separated themselves , and nasonius return'd into vtopia . where , no sooner arriv'd , but he found the complaints made by the hydra , and the vtopian sea-officers against tornano were very high , and heavy . they alledged that this backwardness had cost the english many rude blows , but had cost the hydra eighteen or nineteen ships , for which they demanded vengeance and justice against him . tornano put in his plea , which was bandied to and fro , till the severe heat by degrees somewhat cooling , his tryal came on , and as nasonius had promised ( tho' with much regret of the hydra ) he was acquitted . to comfort nasonius , and to keep up his heart for his ill success in inferiana , dame fortuna granted him the happy reduction of lyrania by the panym knight ginglero . not for his own sake , whom she mortally hated , but for ginglero's , as being of all the panym officers the most courteous , civil , and of best conduct . this knight led his armies through the land of lyrania , and took divers of their towns and forts : at length they came into a pitch'd battle . the lyranian army was at that time commanded by the politick and valiant luyslandian giant hight rutheno , who with the noble gigantick knight , lucanio , so encouraged the lyranian soldiers that they thrice beat back the panym army , and now were the horse coming up to secure an intire victory under the leading of the giant rutheno , when , a cannon bullet did unfortunately light on that noble giant , and bereaved him of his life ; which so daunted his army ( his valour giving heart and courage to them all ) that the panyms got the victory , killed many of the army , and the rest retired into the strong city of shannonopolis ; but the places being fifty miles from the sea , so that no relief or provision could come to them by sea or land , they , with the allowance of king eugenius , capitulated , but upon such good terms that he by yielding to it as he did ( according to his usual piety ( both preserv'd all his subjects in lyrania from utter destruction , and withal , it was stipulated that they should have all their liberties , immunities , and priviledges restored to them . and moreover , that as many soldiers as would , should be transported into luslandia , of which there went twenty thousand . all which was advis'd by the wisdom of the politick giant gallieno , who consider'd that the loyal lyranians that capitulated , would still retain the same principles , and be ready to serve king eugenius upon any fit occasion ; and withal , that this new army of valiant souldiers , when well cloath'd and paid , ( all which in great pa●t they wanted in lyrania ) would do eugenius and himself more service in luyslandia , than they could ever have done had they remained in lyrania : which they performed accordingly , as shall be seen hereafter . about this time , or rather before , it the green-headed knight sabaudiero was prevailed upon by the associates to rise up in arms with them , against the noble giant gallieno . nasonius promised him whole indies of money , and that he would maintain too at his own cost , many troops to assist him . the associates also unanimously promised him , that in the winding up of the war , when they came to divide the spoil , they would add some part of luyslandia to his dominions ; having very politickly divided it among 'em , e're they had got a foot in 't . this project was carried so secretly , that never was any mystery of state so carefully conceal'd . however , the necromantick giant gallieno had not only by his familiar spirit got light of it , but had moreover by a strange charm got an exact copy of their agreement . upon knowledge of which he sent the valiant giant sabaudocrato into his country , e're he was ready , who took all montania , otherwise call'd sabaudia , and was about to fall into alpiana , when sabaudiero confident of the impossility it should take air , sent ambassadors to king gallieno falsely protesting he was his most humble servant , and meant nothing but peace and amity towards him . now did many sober men admire at this strange action of gallieno , as breeding himself causeless , and needless enemies , when he had so many already : for one could imagine that sabaudiero should be so unworthy and ungrateful to his uncle , the great king gallieno , who ever favoured him , and had formerly assisted him against his own rebellious subjects , as without any cause given him to joyn with his enemies , who sought nothing but his desctruction ; which made men think it very harsh in king gallieno to invade his nephew's dominions , and to refuse to withdraw his armies till sabaudiero had put two of his chief cities , as cautionary towns , into his hands : 'till at length , king gallieno , when he saw his time , shewed the copy of sabaudiero's agreement with the associates ; to let the world see how false and hollow-hearted he was , to pretend peace by his ambassadors , and yet at the same time to have conspir'd against his uncle , his friend , and his ally , to bring him , if he could , to utter ruin. but , it was the luck of this ill-contriv'd association to be supported by the violation of all the nearest tyes of nature and honour , and all laws , both divine and humane . yet did the noble gallieno so moderate his resentment , as not to let sabaudocrato destroy all his country , as he could easily have done . pitttying the folly of his youth , too easily led aside by his secratary , who had a great ascendant over him , and had received , as 't is said , for such treacherous services , an hundred thousand pound from the associates , but chieftly from nasonius , who was still very profuse in laying out the easy got money of vtopia upon projects of his own , for which , they that gave it , never intended it . wherefore the luyslandian army continued still in montania and alpiana ; took , and garrison'd divers of the principal cities and forts : but of this ; more heareafter . chap. xi . of the annus mirabilis ; or the campaign of the year , when the associates with their utmost efforts intended to invade the mighty giant gallieno on all sides , and to destroy both him , and his , root and branch , and also of the infallible prognosticks of his ruin. all men , though never so dull , are taught wisdom by their frequent misfortunes ; and by their often experiencing what occasioned them ; they learn how to prevent them for the future . wherefore these subtil politicians , the associates , though they were but bad reflecters came at length , with much ado , to discover , after gallieno had with many repeated victories beat it into their heads , that two things especially had given him great advantages over them , ( viz. ) his being early in the field , e're they were ready ; and his carrying the war still into his enemies countries : hereupon , after many consultations , they fully and und unanimously resolved to bereave him of both these advantages , and get them to themselves . but , as nothing is more rediculous than an ape , because it is like a man , and yet is not a man , so nothing is so mirthful and pleasant as mimical and ape-politicians , who would seem such by imitating the true ones , and yet are politicians at all . however , they muster'd up , and encreased their forces , and bent their utmost endeavours , both to be before-hand with gallieno in the earliness of their preparations , and also to enter luyslandia on all sides , as well by sea as by land ; and teach him to let the invading of others alone hereafter , and to study his best arts to defend his own country . it was agreed amongst them , than an hundred thousand men , led by nasonius , should invade his territories bordeering upon inferiana ; that the regomanians should fall into alsatia ; that don ibero formalitosa should enter luyslandia on the side of calatonia ; that sabaudie●o should make incursions into delphicoris , where his frontiers were least fortified ; and lastly , that nasonius and the hydra should make a descent upon his coasts , take his sea-port towns , burn his ships in their harbour , and pillage and spoil all the country before them . so that now nasonius did not doubt but that victoria , seeing her gallant so beset on every side , would of her own accord come over to him , and renounce her faith and troth to king gallieno for ever . to facilitate these great undertakings , they had prevail'd with don ibero , to create the valiant duke of bawwawia governour of inferiana , who had formerly won much credit by fighting so successfully against the half-moon of the great emperor magog , who accepted his proffer ; though some men too severe , said , that in doing so , he sold all his wit and former reputation to the iberians , in taking upon him so troublesome and hazardous an employ , insomuch that he had left little or none to himself , as the event shew'd : for he has made no figure at all of a souldier , nor done any thing worthy the least note ever since he became formalitoso's underling . however , this served to keep up the drooping hearts of the inferianians , ready to sink under the ill success , and bad conduct of nasonius . as astrologers consort it with thieves to know what they have stollen , that they may get credit by telling how it was lost , and how to retrieve it : so it is a common thing with all politicians to give half light of any success they think themselves assured of , to some star-gazing conjurer , or apocaliptical fortune-teller of some reputation with the common-people , that when they read it foretold , and afterwards see it come to pass , they may conceit it was laid by divine providence , and that that person who is to bring it about , is highly in heaven's books ; in that god would deign to signifie it thus to the admiring world before-hand . now , nasonius , who was the very idea of deep policy , knew right-well of what consequence such a prediction would be , and therefore resolved to send for his astrologer sydrophell , who had heretofore done him great service in the same kind when he first intended to invade his father fugenius's kingdoms . sydrophell , when the messenger came near hand , was sitting in a dark brown-study what he should say in his next almanack , by way of star-prophecy , and yet not lose his credit by being quite mistaken . he saw no symptoms of hope to prognosticate good luck to nasonius , and was to hearty to the cause to tell bad : wherefore he left off that quest , and betook himself to invent some neat and profitable sleights of gulling the credulous people , and to make 'em believe he knew almost any event by consulting the twelve signs of the zodiack : as by aries , how may cuckolds should be made next year , and who in particular . by taurus , who was the first bull that leap'd their heifer . by gemini , who should have two children at a birth , or meet with double-hearted people . by cancer , who should deceive them with false pretences , and delude them by crawling backwards , while they seemed to go forwards . by leo , who should be a valiant souldier , and come to high preferment for his feats in arms. by virgo , who should be married that year , and whether the person courted for a spouse , be a virgin , &c. he was got thus far in his caelestial speculation , when the messenger from nasonius knock'd at the door , and summoned him at attend him ; where , when he was arrived , — sydrophell , said nasonius , thou knowest , that formerly i caused an hint to be given thee when i had assurance of it my self , of driving my father eugenius out of his kingdom ; and thou didst acquit thy self well in prognosticating it very exactly , both to my great credit , and advantage , and thine own . now i have such another job for thee : ask me no questions , nor hint thou heardst any thing from me for thy life . i do tell thee , and assure thee , that the luyslandian tyrant gallieno , will be quite pull'd down this summer ; and therefore prognosticate it boldly . let me alone , replied sydrophell , i will make it so credible , and so plain to all those silly fools that understand nothing , by the position of the planets , and the unintelligible schemes i shall erect , that none of them all shall in the least suspect that i needed any sublunary advertisement of it ; nor is it for my credit they should . so , with a lowly bow he departed , blessing his kind stars , which had shined so propitiously upon him , as to offer him such pregnant occasions to make himself more famous than booker , lilly , or any of the rest of that canting tribe ; for now he made account that not only his almanacks , that related such grateful news , but that when his predictions succeeded , all his future writings would be snatcht up faster than they could be printed . to work then he went , and foretold the doleful downfal of king gallieno with so much asseveration , that if their were any truth in heaven , that poor king was by the nasonian party given for lost already : and to make this the more credible , the panym star-gazer , monsieur helmontius , who had fled from luyslandia to the hydra , did ( as we may suppose ) by the same inspiration , in which case it is no wonder if good wits jump ) with all imaginable assurance prognosticate the same . how exactly their star-prophecies were fullfilled , will be seen in the sequel . the spring was now come , and nasonius , ( as was his custom ) having again drain'd a mass of money out of the pockets of his poor slaves the vtopians , took the field very early with an hundred thousand of associate souldiers at his heel , and was now tickled with the conceit how he should firk king gallieno : but when it came to the tryal , instead of his invading luyslandia , king gallieno came himself into inferiana , and laid siege to the strongest city and fort that remain'd there , call'd sambrina , e're nasonius once thought or dreamt of it . it was very obvious to imagine that king gallieno would set down before that place , and it had been easy for nasonius , he being first in the field , to have possessed himself of the posts and avenues which gave the luyslandians passage thither : but , as if the senceless spirit fatuitosa had intended to make a property of him , and his associates too , it never once entred into their heads in all their consultations , to provide against so great a mischief . however , when the siege was already laid , then , ( as if he awak'd out of a dream , with some sudden noise ) he began to bustle up , and bestir himself , and march'd directly thither with his whole army in a most formidable manner , threatning to fight the giant gallieno , and raise the siege immediately : but the politick giant grandorsio had by his skill in magick , so postured his army to cover king gallieno , who , with another army push'd on the siege : that nasonius and his great officers could not for their lives tell how to come at them with any safety , or how to set upon him without hazarding their whole army . so they very soberly stood still , and look'd on , whilst king gallieno , and his souldiers did , with incredible valour and dexterity make themselves masters of sambrina . some were of opinion , that this was an high point of policy thus to stand still , and view , that by making their observations , how wisely king gallieno went to work , they might learn to take his towns afterwards . others said , they came to bear witness that the town was surely taken , because they were very nigh , and saw it with their own eyes . but the nasonians imputed it to the luyslandian witches , or to king gallieno's skill in conjuration , by which he caused a storm upon the river mahaignia which sunk some of their bridges and boats , by which they should pass , and by some charm had so stupified their bethinking faculties , that they had forgot to provide or look afterward to make more . but the wisest saw , and said plainly , that all those were but pretences , and that had they pass'd the river , and attack'd the giant grandorsio , in all liklyhood it had cost nasonius the greatest part of his army . so king gallieno being now possessed of that strongest city and castle , feasted his nobility , and the lady victoria , and the next day he sent an herauld to nasonius , offering him battle within two days , if he pleased to accept it . nasonius return'd him this politick answer , that he would fight when himself saw fit . well then , said gallieno smiling , i see nasonius has nothing to say to me , so i will leave him to the mercy of grandorsio ; and immediately returned to tutelia , with his lady victoria , now more than ever endear'd to him by seeing his warlike courage and conduct . the congratulations of his subjects , and triumphs they had prepared for him were very noble and magnificent : but the noble king gallieno would needs divest himself of that merit , and give the honour of that action to the amazonian lady victoria , who was in his company all the while he took it : and to that end he caus'd a large medal to be coin'd , representing nasonius with his army looking on , whilst gallieno with his , took fambrina , with this motto about it . — amat victoria testes . thus paraphras'd in english. victory of her brave , and valiant deeds , no more authentick witness could have chose , than this ; which hist'ry's credit far exceeds , an hundred thousand tamely viewing foes . chap. xii . how nasonius and the hydra fought against half the fleet of king gallieno ; together witht the reasons given by jupiter , why king gallieno's fortune should for the time receive some small check . about this time nasonius and the hydra with a vast fleet of near an hundred men of war , prepared to infest king gallieno by sea , fearing he should land the good king eugenius in vtopia , where those of his subjects who had remain'd loyal , and others who became so , by seeing their past errors , and present miseries , were ready to joyn and receive him : but fatuitosa had so besotted nasonius , and his council , that when eugenius's forces came to the sea-coast , they weakly imagined they were drawn thither , meerly to hinder their making a descent upon luyslandia . but when the project was about to be put in execution , dame fortuna , who was never constant in any thing , an had ow'd king gallieno a spite , for a long time , for engrossing the lady victoria ( for her fickle nature hated that either love or success in war should be permanent ) and withall , enrag'd that his providence and forecast made him so perpetually victorious , went to the throne of jupiter , and to the fates , and complained heavily that her deity would become neglected , and providence it self grow into contempt , if humane courage and policy should render the designs of mortals thus continually successful ; wherefore she earnestly besought them for hers , and their own honours sake , to give some check to the too contant successes of king gallieno . the matter was debated in the senate of the gods , and it was unanimously voted , that it was unworthy the caelestial deities , and would seem as if they were envious of gallieno's high merits should they hinder wisdom and valour from having their due rewards and successes . especially since gallieno did humbly attribute all his victories to the overseers of the world , and never failed to give thanks accordingly : but jupiter standing up , ( which made all the rest with a reverent silence expect his final determination ) deliver'd himself on this manner . it is decreed by the fates , and i have signed the decree , and bid it stand irrevocable that gallieno's well meant , and wisely laid designs shall in this juncture receive some small check . not for his own sake , ( for none but fortuna who is blind her self , could think his merit ought not to be cherished with deserv'd success ) much less for king eugenius's , whose magnanimous patience , and heroick vertue , under so many afflictions , as well as his noble hearted charity , and love to his people , tho' rebellious , gives him a most deserved title ( besides that of justice ) to regain his hereditary right : but for the sake of traiterous vtopia , and to punish their crying sins of dis-allegiance and ingratitude by the same man , whom of their own head , but not by me , they have fondly set up to be their king , which makes 'em incapable of so great a mercy , as the restoring to them so fatherly and good a prince . now , that you may see how just this decree of mine is of denying ' em . yet as a deliverance from their oppression , i will make known to you how obstinately and willfully blind , both nasonius , and they are , in their wicked and malicious errours ; and what i have done to signifie my displeasure at their disloyal , and ungrateful proceedings ; enough to make any repent of their sins , but such as are hardened in them : i will not speak of the prodigious mortallity of their souldiers and land , nor of their seamen at sea , nor divers other such ; but i will recount some of those disasters which pointed at their particular persons . i sent an horrible tempest at nasonius's first setting forth ; by that first inauspicious omen to deter him , and them , from proceeding on their cursed design , and could in justice have d●owned them all , at that time , but that i meant he should be a scourge to 'em , till they saw their fault , and became penitent ; but it wrought no effect with either . well! by my permission they possessed themselves of their father's throne and being settled , fell a building a hamptonia ; but down it came . they did the same at nothinghamia , but that fell down too ; this could not be imputed to treachery , negligence , or a common casuallty ; for , none can but know that kings ( their lives being endanger'd by the instability of their dwelling-houses , ) would make choice of the best materials , and workmen ; and that those workmen would use their utmost care that their work should be most firm , when they are employed , by such great personages : yet in despight of their best choice of artificers , and these artificers best circumspection , both those works suffered a shameful miscarriage . now these instances pointed personally at nasonius , and his unnatural tullia : for they cannot name , nor did any one ever hear of any other in the whole nation , who was going to build in two places , have had such a disaster light to them in both . was it possible then to impute these ill-boding accidents to any thing but an over-ruling providence , plainly telling them ( in such language as the soveraign governours of the world do generally use ) that is , ( speaking to them by deeds ) that let 'em use their best care , and exert their utmost art , nothing they build shall stand . this working nothing with 'em ; i took more severe ways , and sent the dreadful fire at alb● regalis , they removed thence to nottinghamia ; but the judgment of fire pursued them thither also ; and yet no willful malice , or treachery could be alledg'd ; nor could there be want of particular care to avoid such disasters in the courts of princes . did they ever hear of any other person in the whole kingdom , to whom the like mischiefs happened , as first to be burnt out of one house , than to be like to be burnt , a short time after in another ? or any in the world , of what rank soever , ( much less of princes ) to whom the falling and burning of two of their houses did ever happen ? 't is the common sentiment of all mankind , who have any ( even unnatural ) religion at all , that when humane care and prudence have done their utmost , and yet their intentions meet with disasters , that 't is then to be imputed meerly , and particularly to the will of the supream deity . yet they continue to shut their eyes against such manifest judgments , and carelesly huddle up the consideration of them under the common notions of casualties ; not regarding the particularities now mention'd . which were far from being common , being indeed till then unheard of . but , did these men regard any principles , they might know that what they call casualty , is with me providence , and design ; and if it be incredibly particular , it argues some particular design of mine : and what could that be but to make them , and the world to take notice , by those events so stangely remarkable , how highly i am displeased that they dare presume with another man's money , and on another man's ground , to build , or to live in houses which are none of their own ; and that i declare my self by such signal and peculiar mischances , relating to their very persons , that my dread anger is kindled against them for their unjust vsurpation . i proceeded further , and hinted plainly my just indignation at their audacious and vain-glorious coronation , and their ill-plac'd crown , and not to speak of the ridiculous slur put upon nasonius , by dame natura , offended at their unnatural intrusion into their father's throne ; i took order , that the ship call'd the crown-frigat should be sunk , and that other called the coronation , should by a strange disaster in calm weather be suddenly plunged to the bottom of the sea : thus to intimate to them , and threaten them , that when they think themse●ves safest , and furthest out of danger , all their vsurped glory should in a moment sink into the deepest disgrace , never to rise again . and now , what could i , in wisdom , have done more to inform that infatuated nation of my resentment against their illegal rulers , and rebellious selves , unless i had come down in humane shape ( as i did before deucalion's flood ) and told 'em to their faces of their deep ingrafted sins ? and had i done so , there would not have been wanting wolvish lycaons enough to worry and murder me , as they did my annointed vicegerent eusebius , eugenius's father ; and would have done the same to eugenius himself , had he not providently withdrawn himself for his security . wherefore , seeing if gallieno's wisely projected designs be not cross'd , he will certainly do that unmerited kindness to the vtopians , as to restore their good king eugenius ; and i will take order that it suffer some defeat at the pesent , to such a degree as to hinder it . now , let nasonius , their scourge , still harrass , impoverish , and bring 'em to the very brink of ruin. let the war they maintain to keep him out , take their ships , spoil their traffick , make dear their forreign commodities , and all their provisions too : let it empty their purses , and lose the lives of some hundred thousands of the vtopians ; for , till they repent , and heartily desire to restore their king , the justice of the goddess nemesis cannot be satisfied , nor my dread anger appeased , nor they deserve the mighty blessing of good eugenius's restauration . but to let you further see , how just this decree of mine is ; it is not ignorance in the vtopians , which makes 'em thus rebellious , but willful mallice against their own consciences , and against their own knowledge . to shew which , i will not alledge how they sin against my divine law , and their own humane laws ( for all such considerations they have trampled under foot ) but i will challenge them with their own thoughts , and bring themselves to witness against themselves . not one judge or lawyer in the naton , but would six years ago , without any hesitation , have condemned any man as guilty of high-treason , by the laws of the land , who should have asserted it was lawful upon any occasion whatsoever , to have invited a forreign prince to invade king eugenius's kingdoms , and no less treason to have deserted him , run over to , or sided with the invader , much more to have abdicated their lawful king , who still challenged his right , and only retired to a place of safety , till he might try their temper , and receive their proposals . again , not one divine , or preacher , ( no not scoto apostato himself , but would , at that time have maintain'd , and undertaken to prove it out of my written word , to be divine law , to pay indispensable allegiance to him . nor do the lawyers either , pretend to have any new light , to understand the law of the land better now and formerly . nor do those mercenary pastors pretend to any new revelation of my divine will , or better means of interpreting holy writ than they had before , when they taught out of it the contrary to what they now profess , preach , and practise : and , that both lawyers , and preachers held thus formerly , and hold , and teach the quite contrary now , without any pretence of new , or better light , is known to their whole abdicating senate , and to the generality of sensible men throughout the whole nation : so it is every way most manifest , that nothing but a rebellious spirit , slavish fear , or sordid interest , are the only rules of their new interpretations , both of law , and gospel . most justly then do they deserve to be punished by that which was their sin , their setting up an vsurped power . decreed therefore it it is , and that irrevocably , that eugenius shall not come yet to deliver them , but they shall still reap the harsh fruits of that which they have so wickedly sown , in despite of my divine commands , their own laws ; nay , against their own consciences and knowledge . the king of the gods having thus finished his speech , which was received with an universal approbation , and applause of the inferiour deities , he immediately dispatch'd mercury , his messenger , to eolus , commanding him to hinder the better half of the giant gallieno's fleet from coming up to joyn the rest . now , had king gallieno commanded his sea-giant thalassarchus , to set upon nasonius , and the hydra's fleet assoon as possibly , presuming his whole navy was got together by that time : that while he kept them in play , king eugenius with his army might be safely transported into vtopia . the noble giant , though not half the number of his enemies ( no more of his ships but four and forty being yet got together ) yet mindful of king gallieno's precise order , he thought it became not his duty to gloss upon his commands , but to obey them literally , struggled against the wind , and made towards them . indeed , king gallieno , who was now far off in inferiana , having intelligence that the wind had been contrary , sent him three several expresses not to fight , till the whole fleet was come up ; but by the peevishness of dame fortuna , who ( for the reasons abovesaid ) waited all opportunities to do him some displeasure , they never came to the hand of thalassarchus . wherefore , not regarding the exceeding inequality of their number , he like a brave and couragious giant , boldly set upon them ; and notwithstanding their odds , had rather the advantage during the fight , having shatter'd some of the nasonian and hydropick ships , far more than they had done any of his . but , while he retreated the next day , hoping to meet , and joyn some of his other ships , and prudently designing by that advantage of number to draw them nearer the luyslandian coast , and ports , where he might with more safety renew the fight ; neptune , by an order from jupiter , put back the tide an hour , so that he could not pass the cape ; by which means sixteen of them were in part burnt by the fire-ships of the enemies , lying on the shoar , and so not able to make resistance . but fatuitosa taking delight to make fools of those who would needs be so , inspired them with such carelessness , and folly , that they never minded the making use of that advantage but were fully satisfied with the imaginary conceit of having beaten the luyslandians , now resounding all over vtopia ; that they never dream'd of making any further conquests , till too late : for the politick giant gallieno had by this delay so fortified all the coasts , that having lo●t their opportunity , they durst attempt nothing . many impartial considerers denied that nasonius had the victory , because ( say they ) to conquer , is to have the better in fight , which he had not , and the disadvantage was meerly accidental ; which put those luyslandian ships out of capacity of fighting , and so it required no mastery , or valour to do them a mischief , and therefore was a disadvantage , and loss to them indeed , but no true named victory , nor any gain to the enemy . chap. xiii . how nasonius intended a descent upon luyslandia , and what became of it . as also of the exploits of the green-headed knight sabaudiero , in skipping into , and out of delphicoris . afterwards the vtopians set themselves resolutely to make a descent into luyslandia , and it was given out , nasonius would exert the q●intessence of his infallible policy and war-wisdom , in bringing this vast attempt to perfection , to the utter overthrow of king gallieno , and his own immortal glory . long , very long had this mighty project amused all europe ; huge preparations of cannons , mortars , bombs , and other formidable military engines had marched with great solemnity from thamopolis , and were embarqu'd . many hundreds of transport ships , and well-boats were taken up , and made ready . nay , all that the wit of man could invent , or such a noble exploit could need , without sparing any cost ( for vtopia had money enough ) was put in a readiness . the souldiers were not only furnished with arms , and all things necessary nay , ( which was to them a special favour and encouragement ) with money too ; but as report went , with ten thousand arms to equip the panyms in luyslandia , who were to rise up and joyn with them . the panym knight , misanglus , eldest son to the knight refugio , who was to command this powerful army , looked as big as alexander , hugely proud of this blessed occasion to signallize his matchless valour , and to equal ( for none could outdo them ) his father's unparallelled performances at lutosia . what gazet ? what couranto ? what news-letter , nay , what nation was there on this side the world which did not ring with the loud and astonishing sound of this renowned enterprize . the nasonian courtiers were all turn'd astrologers , and prognosticated the miserable downfall of king gallieno , from the success they promised themselves of this undertaking ; which was so sure , and the grounds of it so firmly and wisely laid by the unerring politicks of nasonius , and the certainty of it seal'd by the universal approbation of all the associates met in a general consultation for that purpose , that it was beyond the casual condition of bearing any wager ( though at never so great odds ) to which few or none of their other designs , but were liable . besides , the profound secrecy of it , gave it the revered esteem , of a wonderful mystery . the most searching wits of vtopia were too shallow to found the dark bottom of it , and were at a deadly plunge how to frame the least conjecture where this iresistable thunderb●lt would light ; but being of a temper easily appay'd with any thing ( or nothing ) they contented themselves to believe by implicite faith whatever their oraculous , and infallible nasonius did propose to their credulous assent , and as long as they were thus assured this object of their new faith was true , they would not be so prophane as to dive into the inscrutable majesty of his apocalyptical policy . but fatuito●a , who had only order from the luciferian court to besot the vtopians , in order to the interest of the hydra , being a very foolish fiend her self , went often beyond her commission , and so infatuated nasonius , the whole junto of associates , and the vtopian council , and generalls too , that the so much bragg'd of design vanished in a mist ; and the brisk invaders came back greater fools than they went forth . however , some nasonian counsellors were sent down to them , to remove , by their wise advice the impediment , that render'd their attempt abortive . but all the effect that appear'd of their consultation was this , that after some dodging ( as the manner was ) to cozen the people , it should be given out , that they would out again when the wind served , and pursue their project : 'till at last , mens expectations being wearied , and in tract of time , pretty well cool'd , instead of setting foot on the enemies country , they went to visit their friends in inferiana ; and very fairly , easily , and prudently too ( there being no danger , nor any to oppose 'em there ) they landed at ostelia ; which put their friends to great confusion , brought a cruel disgrace upon nasonius , gave occasion of much mirth to the luyslandians , and as much regret to the wiser sort of vtopians to see their expectations still fool'd , and such vast sums still thrown away to do just nothing . in a word , this grand design , as it was conceived and born in a mystery , so it died as mysteriously too . the reason of its miscarriage being so carefully hush'd up , that to this day few know certainly the occasion of it . some undertake to clear nasonius's credit , and conduct , by alledging that he never meant or designed any thing in his life but to march to and fro with a great army at his heels , to shew his greatness , and get money of the vtopians , in neither of which projects did his policy ever fail him , and that all the rest was but pretence , which some unwise criticks mis-understanding to be design , do frame thence a rash and censorious judgment , that his designs suffer defeat ; which ( things being rightly understood ) is impossible . about the same time the young knight sabaudiero , assisted by nasonius's money , picked dexterously out of the vtopians pockets , and by twenty thousand souldiers of austriaco , and don ibero , did on a sudden invade that part of luyslandia which border'd on his country ; where , when he had entred , he plunder'd and burnt country towns , and villages most valiantly , tho' they were strongly fortified with hedges , ditches , and mud-walls , while there was as yet , none there to resist him : especially the panym knight caprea out of his innate hatred to all that 's sacred , sparing not either churches or religious houses ; not caring what credit he lost his master austriaco by such insolencies , so he might gratify the licentious humour of his barbarous regomanians ; though ( as is said ) against the will of sabaudiero , who tho' he wore the fine cap and feather , yet his officers valued not his authority , but did in that , and all things else what themselves listed . as a left-handed fellow , though unskillful , puts a very good gamester out of his play ; so this left-handed policy of sabaudiero gave some small trouble to king gallieno ; who , governing all his actions by wisdom , and expecting that others too , would ( to some degree at least ) do the same , could never have thought that sabaudiero , who had now a good army in the field , would not have rather attempted first to have clear'd his own country of enemies , e're he had invaded that of another . this being no wiser than for a man , when he knew his own house was on fire , to neglect the quenching of it , and run to set fire to that of his neighbour , and all this to satisfie the braggadocio humour of the iberian officers : but , assoon as the news of this impotent invasion allarmed the giant gallieno , and that he sent the giant sabaudocrato with forces to drive 'em out ; they shew'd their chief policy and valour in running away as fast as they could ( as thieves out of a house , when they perceive the lord of it is awake ) e're they could come up to them ; carrying some inconsiderable booty along with them , tho' not of worth to countervail the tenth part of the wise expedition . nor had they ability , leisure , or wisdom to stop the passages , or hindring his potent enemy from following him to the heart of his country , with such force ( as appears by his flight , and the sequel ) as he was not able to resist : there ( if not restrained , by king gallieno's noble mercy ) to take quadruple satisfaction . as for these subjects of king gallieno , who had been thus harrass'd , he , by easing 'em from taxes for many y●ars ; by repairing their buildings , and other prudent methods he took , reduc'd em again to as good a condition as ever . and moreover to comfort 'em , and secure 'em for the future , he fortified their great towns , and the passages into his country on that side . only sabaudiero got , and carried away with the due reward of such inglorious fool-hardy sacrilegious actions , inflicted on him by the just hand of the goddess nemesis , incensed at him for his unnatural opposition to his obliging uncle , a soul disease , and an ugly disfigured face : the former of which and the arrears of it could not by any help of art , he cured for a year after , and often brought him to the brink of death , a proper trophy for such soul actions . but we will leave him at present , and return to the heroick nasonius . chap xiv . how nasonius thought to surprize the giant grandorsio's camp at steenkirkia , and how he succeeded . and of his attempt on ipresburga ; as also of his noble enterprize to besiege dunkirkia together with what happened in regomania . now did the hopes of doing any good upon the mighty giant gallieno , rest upon the puissance , and policy of nasonius , and the duke of bawwawia , who had a great army in inferiana yet entire ; for they were very moderate men in their way , and had no such vast designs as to besiege any of king gallieno's towns , which might lessen their armies , or impair the number of their men , and grandorsio had sent many of his to other places : yet it was necessary for nasonius , especially having this seeming advantage , to do something at least to uphold his credit , much sunk last year by doing nothing at all . long time he had watched his opportunity , and at length thought verily he had caught it : for being informed by some of his infatuated scouts , that the giant grandorsio lay negligently , and weakly incamp'd near steenkirkia , he betimes next morning drew forth his army , and marched without beat of drum , or sound of trumpet , not doubting but that now he should take him napping , rout him horse and foot , and revenge the disgrace he had formerly done him , by forcing from him the amazonian lady victoria : but arriving at the place , the giant ( to his great surprize and dis-satisfaction ) having had timely notice of this design by mephostophilo ) had so postured himself , and so conveniently disposed his army , that they might regularly come up to relieve those that went before , and received him so warmly , that the fool-hardy vtopians , who bore the brunt of the charge , were after a sharp conflict , totally defeated . indeed , nasonius himself did that day signalize exceedingly his valour , by standing half a mile off on the top of an high hill , and thence , as the gods used to view the grecian and trojan hosts when they fought , did very attentively behold all that pass'd : and as if he had taken a peculiar felicity in seeing the towns of the associates taken ▪ and their armies routed , while he , as if he had been unconcerned , and only came as a curious spectator , stood still , and looked on . those that fell , were all vtopians , or those whom they had hired ; for , tho' being the generallisimo , it lay in his power to send the hydropick souldiers to relieve them ; yet , mindfull of his promise to lucifero , which was to sacrifice the foolish vtopians to preserve his darlings the hydropicks , he very fairly let above ten thousand of them be knocked o' th' head , without coming himself , or sending any souldiers of the hydra to assist ' em . some imputed this strange carriage of nasonius to want of courage , orthers , to his defect in conduct ; but , others , without disparagement to these two qualifications , ( which they are far from denying to him ) attributed it , as the main motive to his following the faithful advice of his spouse ambitiosa , charging him not to come too near the armies of the necromancer gallieno , and to the inspiration of the arch-fiend diabolica , to be most ungrateful to those to whom he was most obliged . not long after , nasonius having staid long in one place , began to want forrage , the reason of their continuing so long in the same spot was very politick , for they were ashamed to go back , and durst not go forwards ; and therefore , out of a deep reach of wisdom , they judged it best to sit still . there was a part of the country which was very plentiful , having never yet been harrassed by the armies , which they had a months mind to be nibbling at : but they knew not how to move , lest the giant grandorsio getting light , by his familiar spirits , of their intentions , should ( as his wicked manner was ) set upon their rear , and pluck some feathers out of their tail. however , grandorsio himself , had an eye upon that commodious place ; and by his sorceries cast them into such a dead sleep , that he decamped with his army , and took possession of it , e're they so much as dream'd of any such matter : but , when he was gone , they march'd on valiantly to the place he had left , and resolved to cry quits with him , by taking the strong town of ipresburga , and it was their peculiar manner of conduct , to have oftentimes done great matters , but that something or other still hindred them : so , understanding that grandorsio was now a great way off , they with good resolution marched towards it , not doubting but 't was their own ; insomuch that letters were by way of anticipation sent into vtopia , that it was actually taken . but , so it unluckily happened , that another of king gallieno's giants , nicobelgus by name , having by sorcery , ( for they were all great conjurers in their way ) got notice of their intentions , came just in the nick , and frustrated their expectations . at this time the panym knight , misanglus who ( as was said ) had put to sea formerly to make a descent upon luyslandia , and had shamefully miscarried in his project , that they might make a shew of doing something , landed his army in inferiana : upon which , nasonius set up a firm resolution , being joyned with the forces under misanglus , to besiege , and take the famous and strong town of baldwinopolis : for this purpose he caused great cannon , bombs , and all sorts of warlike provision to be brought from mosana , overthwart brabantia , and in inferiana . this set up afresh the courages , and hearts of the nasonians ; not doubting but the wisdom and policy of their generalissimo was such , that all this formidable preparation could not be made for nothing , and made 'em cock-sure that baldwinopolis was as good as their own . but so short-sighted were their politicks , that they did not yet well know , or soberly consider the strength of the place they were to attack , nor what the enemy could do to hinder their approaches to it ; much less had they compared these ( as wise leaders ought ) with their own force . wherefore , after they had vapoured a long time and ( as it was their main policy to trump one sham-pretence after another to keep up the drooping hearts of the party ) had fill'd the easy deluded vtopians with assured hopes of such huge importance ; and that the thamopolitans had , upon that prospect , lent great sums of money . they upon second thoughts ( for otherwise they generally acted upon the first ) very fairly let the project fall easily by degrees , and only gave out , they would at least bomb it , and fire it ; but , when they came to execute even that , they found all too late ; that king gallieno had by his necromancy raised such inchanted forts in their way , that it was impossible for them to come within five miles of it ; besides they were afraid the wizard grandorsio , who lay behind 'em , would play them some legerdemain trick , if they offer'd to move far either one way or the other . whereupon , all the cannons , bombs , &c. as i● they had been brought only to muster , shewing their postures , and then as they were , remarch'd back again a long journey to strong mosana , and so the project vanish'd , to the eternal discredit of na●●nius , and the loud laughter of all sensible men , and served only ●o shew the weak poli●icks , and great fo●ly of the pro●●c●ors . a ●ertain hydropick , ( for these 〈◊〉 have a pretty kna●k at 〈◊〉 picture ) would needs 〈◊〉 n●●●nius in a motl● coat , and a ●abel out of his mouth , with this motto non potar●m , and a phryg●●n inspiring him how to c●●ch ● butter●ly , which when 〈◊〉 ●ame near , and reach'd out hi● hand 〈…〉 , it immediately 〈◊〉 away , so that all he could do was to 〈◊〉 after it . no better success had the associates in attempting to invade the country of grandosio , from which the giant of that name had his title , for they were utterly routed by the valiant giant harcourtio ; lost two thousand horse , and a great part of their foot ; and were forced to retire with much shame . in this conflict , the lyranian souldiers ( who , as was formerly said , were transported into luyslandia upon the capitulation of shannonopolis ) won much credit for their couragious behaviour , breaking down all before ' em . by which they convinced the world how slanderously the reports were , that were spread of 'em in vtopia ; for then they were not inferiour to the best of the nasonians , when well cloath'd , arm'd , and fed ; all which in great part they wanted in lyrania . it past after the same unfortunate manner , or rather much worse with the regomanian associates , needs they would ( as it had been concerted amongst 'em ) invade the territories of king gallieno on that side , and destroy alsatia : but having appointed three or four solemn drinking matches ( which out of devotion to god bacchus , they would not omit ) they had not leisure to come into the field till the campaign was almost at an end ; and when they did ( as if the fumes of the wine had not been yet well evapourated , they took such broken measures , that when they made account to pass into luyslandia , where the great giant allemano-mastix had strongly posted himself , they lost many men in attempting it , and were forced with shame and loss to retire . after which , that politick giant led 'em such dances , ad made 'em reel from one end of the rhenusia to the other , till their heads were giddy , and quite ravell'd all the designs their muddy policy had laid . in the mean time allemano-mastix waiting his opportunity , took their towns , burned , and plundered their villages , and put all the large country of wirtemania under contribution . but the campaign now drawing to an end , and the associates thinking it a great dishonour to them all , that the avow'd project of invading luyslandia should come to just nothing at all . they ( poor dull gentlemen ! ) held a consultation , as their courants tell us , for a whole day together , what they should do , and the result of it was , the besieging the castle of ebrenburga , defended by no more than three hundred of king gallieno's soldiers . mean while the politick giant allemano-mastix , having defeated their army beyond the rhenusia , and taken the duke of wirtemania prisoner , hasted to raise the siege . but assoon as this came to the ears of the improvident knight hessio , who would , contrary to the sentiments of the rest , undertake that worthy business ; away he ran as fast as he could , and yet for all his haste , there wanted but little of his being intercepted in his flight , by the vigilant allemano-mastix , which had cost him the loss of his army , and brought him prisoner to tutelia , to bear his fellow-general , the duke of wirtemania company , in their land of captivity . chap. xv. how nasonius surprized meudixia , and furnium , which were soon after retaken by the giant nicobelgus . the season of the year began to grow so severe , that souldiers could not much longer abide the field ; and scarce any thing but one disgrace upon the neck of another , had befallen nasonius , so that he thought he must now be forced to break up that years campaign , with an irreparable blast upon his reputation , upon which he was so cursedly fallen out with himself , and grown so enragedly out of humour , that he was become a plague to himself , and a torment to all that were about him . yet in this temper he at length bethought himself , and he , which never had any kindness for women , but for the promoting some wicked designs ▪ retired to the apartment of the haughty daughter of lucisero , his coneubine ambitiosa , with whom he very passionately expostulated his case , telling her , that he thought his designs to be wicked enough to have obliged her by her own inclination to assist him , though there had not been that near relation between them , and that he wondred that she and her mai●s of honour could not , or would not do him as good service against his only enemy gallieno , as they had done against his father eugenius ; she replied , that his sorrows and disgraces were also hers , and that she was as deeply affected as himself with all his misfortunes and disappointments : that she and her maids had not been wanting on their part , but the strict government , and strong spells set upon luystandia had hitherto render'd all their endeavours ineffectual ; but that she would immediately haste away to her father lucifero , the grand master of all mis-rule , and mischief , all the world over , and having co●●ulted with him , would contrive something yet , which might make for his better satisfaction before the campaign ended . upon this she immediately posted away , and he a little better comforted with her promise , lay down to try if his troubled mind could admit of , or find any ease or refreshment in a little sleep . ambitiosa somewhat nettled with her gallant 's misfortunes , made all haste to the plutonick court , where she found her father lucifero all alone , drawing up a scheme of hellish politicks , how to employ all his under-devils , and fill the world with wickedness and confusion , whom , without further ceremony , she thus rudely accosted . dread sire ! whilst you take care even of the minutest matters , relating to your infernal dominions , i wonder you should be so regardless of my gallant , and your son-in-law , nasonius , as to suffer that damn'd necromancer archimedes , to command your spirits to his assistance against him , and to blast all his designs , and undertakings ? as she woud have gone on , lucifero with a kind , but somewhat scornful smile , thus took her up . my dear daughter ! if you be such a fool as to be fallen in love , yet i pray do not take my work out of my hands , and teach lucifero to play the devil ; i throughly understand nasonius , he is as fit an instrument for my use , as the world affords ; but if i should flush him a little too much with successes , the devil himself would not be able to rule him ; and when he descends hither , and ( if for want of my spectacles i lately read right in the book of the destinies , ) his fate is not far off , he would be as ready to dethrone me his hellish father-in-law , as he hath already shamelesly in the face of the whole world done the same to his too kind earthly father-in-law . besides i am highly offended at the wrong done to you , and i wonder that you should not highly resent it , to see sodomicus more dear to him than your self ; for though sodomy be a sin of my own invention , devised on purpose to make the righteous jove with his thunder-bolts to strike down all mankind to hell , as it did provoke him to destroy whole cities by fire from heaven , yet i am not pleased to see my darling sins turned against my self , and my own dearest daughter thereby wronged : and further , you know that it is an infallible maxim in hell , that i must bring all my servants to shame ; and the more signal service they do me , so much the greater shame must they be brought to , and i assure you he shall have it , according to his deserts . but , because at present i have great occasion for him , i will give him some small encouragement ; go therefore and advise him to set upon meudixia , and furnium , and i will take care that both shall fall into his hands . ambitiosa● zeal for her gallant , upon her father's lecture , began to cool , and being somewhat weary of the open air , and desiring to refresh , and recreat her devilish nature for some time in hell , and ●lso being suspiciou● that her father had some trick , and further design in it , which she durst not then enquire after , she would not go herself , but with a low courtesy retiring , she went and called for the old mother of the witches c●am●ogna , and having given he , her errand , presently dispatched her away and immediately the old hag bestriding her broom-staff , and muttering to her self her usual charms , rode post through the air , and in the dead time of night alighted where nasonius with his army lay , and entring hi lodging room , she somewhat rudely drew his curtains ; at which , nasonius , who for grie● and vexation could not sleep , was not a little startled , fearing the devil was come to fetch him away alive ; but seeing the flaggs writhled face , and sunk eyes , he presently knew his old friend crampogna , who had done him many a kindness , and thereupon took so much courage as to ask her , what might be her business ? quoth she , i am come from the infernal court to tell you , that your design to take in some towns was not amiss , but that your mistake lay here , that you made your attempt upon places of such strength , as the shallow brains , and cow'd hearts of your souldiers were not able to cope with , you shou'd have set upon such as you were sure could not have withstood you ; for a town is a town , and if you had surprized but a pidgeon-house , we could have made as great a noise about it , as was for the taking the sometime thought impregnable , strong holds of petrana , and sambrina , and thus have ballanced your reputation : and now i have in charge from the great lucifero , to bid you go immediately , without making any noise before-hand , and set upon meudixia and furnium , and you shall not want the assistance of all the powers of hell. nasonius , whose mind was uneasy , and who was never very courtly , received her message with a kind of sullen reservedness . the hag took it somewhat hainously , that he seemed so little to regard her great pains , and so kind a message , and in an angry tone said , well! for this once thou shalt succeed in thy enterprize , but because thou serest so light by my kindness , i will give thee one small shot before i go , and therewith she suck'd in her breath , and squeezed her body , whereupon her guts fell a rumbling , and out slew a fart , that roar'd in his ears like thunder , and left such a suffocating stench behind it , that poor nasorisus , whose lungs were not very good , could not forbear coughing for above half an hour after : but sadomicus lying near , and mistaking it for cannon-shot , sprang into his dear master's room with all speed , where when he came , the witch indeed was flown , but bearing the ugly noise of a rotten cough , and smelling such a poysonous stink , he thought there was some damn'd design , and bawled out , treason , treason , as if he would have torn his throat . nasonius could not prevent him , because he could not speak for coughing , so in rushed the guards , and all within hearing , who all cursed the stink , and some swore that they were got into the devils house of office. nasonius , as ill natur'd as he was , could not forbear smiling , and as soon as he could recover his breath , said , my friends , i thank you for your care , but be not too inquisitive , all is well , and perhaps much better than you think , go to your respective posts , and take care to be ready early , for i intend to march by break of day . as for the forts , mendixia , and furnium , they were neither great nor strong ; nor had the powerful necromancer archimedes , set any spell , or charms upon them ; only in whose hands soever they were , they afforded some advantage to annoy the other , and to secure , or hinder forragers ; some thought that grandorsio did design to flight them , others said , that he kept them only as a bait for nasonius , but however it was , they were but weakly garrison'd . hither nasonius hasted with all his forces , and also with the recruits of those aids who had lost their way in a foolish project of a descent into luystandia , and upon that account had repaired to him ; it was not possible for those small , and weak places to withstand so great a force , yet at first they made a brisk defence , but finding they could not hold out , they surrender'd upon honourable terms , and marched away to grandorsio , to acquaint him with the truth of the matter , and receive his orders ; and so in a very short time , both these forts successively ●ell into the hands of nasonius , which not a little puffed him up : and whereof , news was presently sent into vtopia , where was great rejoycing ; but to secure what he had gotten , he put a very great number of souldiers therein , under the command of ginglero , who had done such feats in lyrania , and left with him store of cannon , powder , ball , and all sorts of ammunicion so that he seemed to b● furnished to withstand a potent army and now the season for the field seeming quite spent , away rode . nas●nius in triumph to hol●o , where under colour of hunting , he met with his confiden●s , and the choicest of the heads of the hydra , who all laid their noddles together , and set their wits on the tenters , in contriving how to s●ueeze the stupid , infatuated vtopians , and d●aining away their coin , to leave them as pennyless as witless . but now behold an unexpected turn , which altered the whole scene of affairs ; for when all thought the campaign for that year was ended , and while they were rejoycing in vtopia , and consulting , or hunting at holoo , the fierce and restless giant nicobelgus , having received private orders all on a sudden , like lightning comes with a strong army of mad , fiery sparks , and demands restitution of both the forts , meudixia and furnium , alledging that they were only lent to make a jest on , and as he could take them again when he would , so to prove the truth of what he said , he would have them now . ginglero trusting in his forces , ammunition , and provision , gave big words at first , and dared him to do his worst : but nicobelgus , besides his resolute army , had certain enchanted engines , which were sent to him by the famous necromancer archimedes , wherewith he sorely annoyed the forts , and the defendants ; but above all , the conjurer had sent him certain iron balls , wherein , by his magick art he had enclosed a great number of active , malicious spirits , which being thrown into the air , made dreadful sights , and would also without ceasing , spit down fire directly into the faces of the besieged , so that none were able to endure them . ginglero , and his forces being affrighted , and unable to withstand such unusual assaults , yielded up both the forts to the fierce giant nicobelgus , leaving behind them all their cannon , ammunition , and provisions , to the great dishonour and damage of nasonius , and the associates : and thus in a short time all their glories were fullied , and their joy turned into mourning , so little assurance is there in the enjoyment of any humane affairs . chap. xvi . how nasonius returning to inferiana , kept himself and his army in an enchanted circle , and what means the giant grandorsio used to get him out ; and how he discomfited his host. after so many shameful miscarriages , nasonius , though impudent enough , could scarce set on a face to return to vtopia ; but go he must , for there the goddess mammoneta had a great hoard , wherein lay his self , and his hopes , and indeed thence only could he hope for supplies to support both himself , and his drooping associates ; but having sent fatuitosa before , she so play'd her part among the besotted vtopians , that at his coming over , they received him with joyful acclamations , never regarding , or talking of their losses , but expessing all thankfullness , that the person of their idol had escaped ; and as a testimony of their joy , and their true love to mischief and rebellion , quickly furnished him both with men , and money , in a more prodigal manner than formerly . nasonius , thus plentifully provided , could scarce have patience to wait for the spring , but hasted away to inferiana , that , if possible , he might take the field before the enemy ; and being come thither , he presently got together both his , and the associates forces ; but when he considered what an enemy he had to do with , his heart smote him : for , his enemy grandorsio was not only valiant , but naturally crafty , and of the greatest experience of all the giants , which fought in the quarrel of the mighty gallieno . this made our knight stagger in all his resolutions , and therefore that he might come to some issue , he retired into a certain deep hollow vault , where crampogna had obliged herself to give him the mee●ing at any time , upon the use of a certain call , consisting of some odd , uncouth , necromantick words , which she had taught him . when nasonius had repeated his beadroll , the witch was forced to appear , but she seemed to come in no very good humour , and our knight remmembring the affront he had before put upon her , now set himself all he could to light a candle to the devil , and to entertain her with the utmost courtship of a froglander ; and thus he began . my dearest crampogna , i hope you can pardon a thoughtful man , who did not entertain you and your last message in such manner as i ought ; it was the trouble of my mind , which diverted my thoughts , not any want of respect to you , whom i highly honour , and next to lucifero adore . forgive my neglect , and be the same kind crampogna to me as formerly . i have a bold , and cunning . enemy to deal with , but i have a gallant army , advise me what to do . the witch poutingly replied , you know you are much better at shiting than fighting , and if you had taken the course , by all manner of lies , and slanders , to beshite your enemies , it would have stood you in more stead , and done them more disgrace than ever you are like to do by drawing your sword ; but something you must do with all these forces , and that you may be sensible that i am more kind than you deserve , i will give you such advice , that if you be quick in pursuance of it , it will put grandorsio into such a rage , that he will go near to endanger his whole army ; but be sure you warp not from it , for if you do , mischief will befall you . at this his heart leapt for joy , and with a thousand thanks he could not forbear embracing the ugly hag , who put a stop to his courtship , by thus proceeding in her discouse . there is ( quoth she ) a certain place yclepied vivaria , by nature strong , but still more strong , by reason of certain charms laid upon it by the conjurer archimedes , which are still in force . thither go and encamp and i will use all my arts further to secure you , so that grandorsio shall not attempt any thing upon you , but to his damage , but be sure to keep you there . as nasonius was about to make his compliment , he heard a rumbling noise , and therewith came so violent a wind , as made the vault shake , and the earth tremble under him , and while he stood agast , expecting the issue , the witch insensibly slipt away and left him alone . as soon as nasonius came to himself , he made haste away to his army , and marched directly to vivaria , and there , according to the old haggs advice , encamp'd , which when grandorsio heard , it put him into a strange fit of passion , for he designed to have encamped there himself . but , assoon as he could get his forces together , away he led them to vivaria , intending by any means to set upon nasonius ; but though his rage was great , and his arts many , yet so strong were the enchantments , which guarded the place , that he could by no means come at him , or do any harm to his souldiers , but if he approached too near , received harm to himself . by chance , a certain spirit gave notice of all this to the necromancer archimedes , who was not a little concerned for his old friend , and acquaintance grandorsio , and to prevent the danger , if not too late , he immediately dispatched away to him a certain mercurial devil , who always attended him , hight mephostophilo , who in a trice flying though the air , came to grandorsio , meditating a rash attempt , and deliver'd him the following letter from the conjurer . great sir , in vain shall you attempt any thing against nasonius at vivaria ; and if you do , you will come off with shame and dishonour : for there are certain of my own spells upon that place , which , it is not in my power to undo ; besides , all the arts and helps that magick affords , are made ●use of at present for the security of the place by others ; but , if by any arts ( in which ● need not instruct you ) you can draw him out from thence , you may defeat him , which is the hearty desire of sir , your most humble servant , archimedes . upon receipt of this letter , grandorsio altered all his measures , and having dispatched away mephostophilo with ( as is said ) a very kind answer ( for the letter is unfortunately lost ) he gave up all thoughts of setting upon vivaria , and set all his wits on work how he might draw him and his army out of that unapproachable place . to this end he considered that there was a certain place called episcopatum , which was of great consequence , though not very strong ; thitherwards grandorsio marched with his whole army , making a feint , as if he would besiege it ; at this the associates were all alarm'd , and nasonius to prevent the danger , sent a considerable body of men from his camp , who marching another way , got into the town to secure it . and now nasonius thinking all things safe , and wanting provisions , sent a strong detachment under the command of signieur cabbagio , who marched many miles , with commission to steal turnips , and roots , ( and a few sheep , and oxen if they could get them ) for sauce . grandorsio being aware that he had weakened his army with two such considerable detatchments , now sent away in good earnest a brisk under-giant hight villerio to besiege huana , whilst he himself lay in wait to set upon nasonius , if he should offer to march forth to the relief of it . this huana , though no great town , was of some strength , but the more considerable , for that the taking of it would leave episcopatum naked , and open the passage to the last barrier of the hydropick country , which so affrighted the heads of the hydra , that they plied hard with all the associates , and all with one consent pressed nasonius not to suffer a place of such consequence to be ravished from them . thus being overcome with their complaints , and clamours , he rashly forsook his impregnable , inchanted camp , at vivaria , and marched with all the forces he had to relieve huana , which was just the very thing grandorsio hoped , and wished for : but , whilst he , and his heartless forces made their slow marches , villiero followed his business so close , that he became master of huana , before nasonius drew near it , and sent his spare forces to reinforce grandorsio ; the tidings of this being brought to nasonius , his countenance changd , and his heart so fail'd him , that stout rubbing , and the help of the brandy-bottle , were scarce able to keep him from fainting away , but being somewhat come to himself , he gave orders to march immediately back again to his enchanted camp at vivoria . but when he heard that grandorsio had posted himself in his way , so that he could not return thither , without hazarding himself , and his whole army , he bitterly curs●d those who had perswaded him to leave that place of safety ; and himself , for not following the witches counsel ; and all his counsellours , who had advised to the making so great a detachment , to the weakning of his army ; though some say , that none gave such counsel , but that it was purely his own silly contrivance , and that none ought to share with him in the glory of it : all these things concurring with his further fears , put him into such a vehement passion , that scarce any durst , or car'd to come near him , and that working violently downwards , it so strongly perfumed his tent , that when it was afterwards taken by grandorsio , the peculiar scent thereof , presently discover'd to whom it belong'd . but to make what amends he could , for this fatal error , he chose a place the most like to vivaria , as in such a streight he could find , and caused his pioneers to fall to work , and called on all his devils , witches , and conjurers , to set their spells , and charms , whilst he with a select party rode out , to discover which way grandorsio was bent ; but grandorsio , who knew that the pioneers , and conjurers would quickly so guard the place , as to be a mighty annoyance to him , was coming in all haste to prevent it ; which , when nasonius perceived , he turned his horse-head , set spurrs to his sides , and rode faster than ever did any man for a wager , and would have thought pegasus too slow , had he been under him , and before he , and his swift followers could well reach the camp , they all bawled out , like so many strenters , the enemy comes , the enemy comes , to arms. to arms. grado●sio was to lose no time , both to prevent intrenchments , and re-inforcements , and accordingly strait drew up his forces against nasonius , and now both armies faced each other , and the generals encouraged their men ; grandorsio told them of the glories they had won , and the experience they had had of their foe , nor did he stick to tell them of the danger , and difficulty of assaulting an enemy in his camp , but then he spurred them on to it , by shewing the immortal honour of overcoming it , as also the necessity of doing it now , while the enemy's army was weakened by so great detachments sent away . nasnius had no great victories to boast of , and was unwilling to tell his souldiers , that it was his guise always to run away ; but he shewed them their advantage of ground , and told them what unparallel'd glory they should get , if they could now overcome that enemy , which they never could before ; and though the whole course of his life was in a manner one continued husting humour , yet now he was quite another man , nand promised golden mountains to them that did bravely , and even with prayers and tears besought them to fight , whilst he , as became a prdent general , retired to a place of safety , from whence , upon occasion he might give orders , or send recruits . he could scarce slip away from danger before the luislanders came on with fury , but were so stoutly received by the vtopian , iberian , and regomanian forces , who had the advantage of ground , and resolutely maintain'd it , that the field was covered with the dead bodies of the luyslanders , and for several hours it was doubtful , which way the honour of the day would go ; but grandorsio still sending fresh and plentiful supplies , and nasonius not taking sufficient care to relieve his wearied men , the luyslanders began to break into the camp. the hydropicks all this while , instead of assisting their associates , had kept themselves together in a safe place , wisely leauing fools to fighting , and now like crows , who 't is said , smell powder at a distance , apprehending danger to come on , they thought it was their time to be gone , and accordingly away they went , making the best of their way . nasonius endeavour'd to perswade them to stay , but they thanked him kindly , and told him , that they thought it greater wisdom to provide for their own safety , whilst the armies continued fighting , and secured their retreat , than to take his counsel , and stay to have their brains knocked out . nasonius , who was always careful to avoid danger , and lov'd fighting as little as themselves , ( though it was necessary he should sometimes make a bluster , and shew ) that they should not be judg'd wiser than he , without taking any care , or leaving any orders , for his army , immediately fled away as fast as the best of them , and never made stop or stay , till he had rode twelve leagues , and passed two rivers , and then dark night putting a stop to his carrier , he put into a barn , and cover'd himself all over head and ears in straw , setting a watch to observe if any of the enemy came after him . the noble duke of bawwawia maintained the fight after this for about the space of two hours , till a loyal subjet of the injured eugenius , for his master's sake then in the service of the mighty gallieno , the valiant lyranian lucanio , with his horse , broke in like lightning upon the enemy , seized all their cannon , and turned it against them , and trampled under foot , or cut down all before them . and now all the associate forces could do , was to shift the best for themselves they could ; but the duke of bawwawia causing a bridge to be broken down to hinder the pursuit of the victorious enemy , it prov'd fatal to a great part of his forces , for thousands were slain like sheep by the river side , and such as attempted to get over , not being able to climb the high banks , were drown'd , till the vast number of dead bodies making a firm bridge , afforded a way for the poor remainder to run over , and save themselves . in this battle many great persons of the associates were made prisoners , and many brave persons slain on both sides , amongst whom , none is to be more lamented than the gallant lucanio , who , after his wonted generosity , neglecting himself to take care of the prisoners , and wounded of the enemy , his own wounds ranckled , and killed him . the luyslanders lost many at the beginning of the fight , but in all , first and last , not so many by two thirds as the associates , whose army was wholly broken , and had been totally and i●reparably lost , but that the long fatigue which the luyslanders had undergone , disabled them from a through pursuit , and make them willing to give off , and enjoy their victory . however , what remained of the associate army , was so dispersed all manner of ways , that it was some weeks before nasonius could by any shifts get so many together as might seem to counterfeit any thing like an army . but , while he lay thus troubled with the grumbling of the gizzon , and conjuring up all the devils of hell to assist him for his revenge , gallieno , with the lady victoria , were singing divine hymns of thanks to the caelestial powers , and great entertainments were made at tutelia , and over all luyslandia great demonstrations of joy were every where solemnly expressed for so signal a victory . chap. xvii . how the green-headed knight , sabaudiero , attempted to take pineria , and how the giant sabaudocrato came upon him , betwixt whom there was a bloody fight , in which sabaudiero , and his forces were overthrown . let us for a while leave nasonius , picking up his scatter'd forces , and revolving ten thousand projects , in his brain , how to do nothing , and see what better fortune the associates met with elsewhere : youth is forward , rash , and greedy of glory , and in montania their forces were thought to be much the stronger , not only as having the advantage in number , but also , as consisting for the most part of stout , and well-disciplin'd men ; this pricked on sabaudiero to do something , both for his glory , and in revenge of his losses ; and after a serious consultation , where there was scarce one wise head among them , and that least set by , it was resolved to besiege pineria , a town strong , and of great consequence . and now without delay their forces were drawn about it ; but the great necromancer , archimedes , had been there before , and raised certain small magical forts , which so guarded pineria , that till one , or more of them were taken , they could not come at it without running a desperate hazard : and therefore that they might seem to act like wise men , they resolved in the first place to attack the fort called pontilla , which they did with great fury , and renewed f●om time to time with great resolution ; but on the other hand , the fort was as bravely defended by some select men put therein , there was nothing of valour or industry wanting on either side , there were mines against mines , charms against charms , ( for in those strong countries they are all addicted to necromancy ) and vehement assaulting , and as stout repulsing : but in the end , their charms being countercharm'd , the fort wofully batter'd , and they over-power'd with numbers , they found they could no longer maintain it , and yet resolved so to quit it , that it should do the enemy no good , nor they suffer the least in their honour and reputation . and accordingly they secretly convey all their cannon , ammunition , and provision into pineria , and then they had but one trick to try more , and that was a certain spell , or charm left them by the famous necromancer archimedes , with this strict charge , that they shoul never use it but in their last neccessity ; and this they thought the time , now the fort was no longer tenable ; and therefore they set it on work , when presently all the fortification fell a heaving , and suddenly flew up into the air and vanished , whilst the besieged under coverture of the cloud , safely retired to pinera , to re-inforce that place , and desend it against the threatning danger . sabaudiero was somewhat surprized with the novelty of the thing as having not often seen such conjuring tricks , but withal , proud that he had conquer'd such a devilish place , he swore he would now have pineria , or make it fly away after pontilla . they made themselves cock-sure of the place ; for they took it for granted , that sabaudocrato had not sufficient forces , and consequently that he durst not adventure to relieve it . the noise of this siege slew abroad into all countries , and the associates mightily comforted themselves , that some considerable feats would be done on their part , which they hoped would force gallieno to recal many of his forces out of inferiana , by which means they might become an equal , if not an over-match for those which should be left . but the foolish vtopians were so taken and besotted with this small prank , that therewith they more than balanced all their losses in inferiiana , and elsewhere , and conffdently reported pineria to be taken , before any direct assault was made upon it ; and these whimsies , and conceits , working in their giddy brains , they magnified the rash youncker subaudiero , as if orlando furioso , or garagantua had been meer weaklings , and pygmies to him . all this time the wily giant sabaudecrato lay lurking up and down in secret and safe retreats , as well to conceal , and augment the number of his army , as to give encouragement to the unadvised associates , to fatigue , and breake their forces against a strong and resolute garrison ; but he no sooner had tidings that pine●ia was really in danger , but he fliely fell down to the relief of it , before they were well aware . his unexpected coming , somewhat allarmed them all , and various were their opinions of it ; some concluded him rash and unadvised , who had been hitherto thought cunning ; some said he was a crafty fellow , and that they ought to beware of him , but these were despised , and branded as cowards ; some said it was only a sham , or bravado , and that he would as quickly be gone again ; but a counsel of war being called , after a short debate ( they never making the least question of their superiority in number , and force , nor staying for any intelligence to know how strong he was ) it was unanimously resolved to break up the seige for the present , and go to meet him , concluding , that if they could fight him , and beat him out of the field , then the garrisons , and strong holds having no hopes of relief , would more easily submit to them : but in the mean time they never thought what the danger might be on their part , in case they were beaten , for they would not spoil their fine thoughts with such a melancholly conceit . the associates drunk with assurance of victory , if they could but find their enemy , march'd away with all the briskness and jollity imaginable ; but far they had not gone , when contrary to their expectation he appeared in sight ; for he was as ready for them , as they for him : and now they too late perceived their errour , for they might plainly see that he was equal , if not superiour to them in number of men : but however , their souldiers being well disciplin'd , and of late somewhat flushed , and eager , they presumed of the advantage in the stoutness and valour of their men , and therefore resolved to give battle ; nor did sabaudocrato at all decline it . both sides seeming thus eagerly bent upon it , the generals drew up their forces in battle-array , in a large plain , where all advantages for ground , numbers , and all other matters ( except brains ) were so equal on both sides , that there was likely to be as fair a tryal of skill , as had been known in many ages . the on set was fierce on both sides and for sometime it seem'd doubtful , which way the victory would incline : after some time the left wing of sobaudocrato made the right wing of sabaudiero , where the altianians were , to give way : but to make amends for that , the left wing of sabaudiero , where the iberians , and regomanian were , made the right wing of sabaudocrato to go back in some disorder , so that still there seem'd to be no great odds ; but sabaudocrato wisely foreseeing the danger , and knowing where his battle was weakest , had so posted the good knight prioro , that he might in time of need come to their succour , which he did just in the nick of time , and thus re-inforcing , and rallying them again , the ibe●ians and regomanians were slaughtered in great numbers , and being overpower'd , were forced to retreat , and sabaudiero not succouring his left wing , it was utterly routed , and now they were no longer able to stand , the best men retired in as good order as they could , but the greatest part of hi● forces lay at the mercy of the luyslanders , who in their fury made mortal havock of them ; which sabaudiero beholding , in compa●●●● 〈◊〉 prevailed with sicamber , a valiant , but wicked knight , the 〈…〉 old refugio , to try if he could bring them off , which , with a strong detachment of horse he attempted , and covered the retreat of many , but in the action was himself mortally wounded , and within a few days died . so short an enjoyment had he of the fruits of his own , and his father's treachery . the forces of sabaudiero thus utterly broken , he durst no more appear in the field , but put what were left into his garrisons to strengthen them , in hope they might hold out , winter now drawing on ; then fled out of his dominions for safety of his life , and to sollicite the associate princes to supply him with fresh succours . chap. xviii . how the great giant allemano mastix took the goodly city necariana , and how the giant grandorsio took the strong enchanted fort called caroloregium , and what measures and resolutions the associates and nasonius took thereupon . this disaster which happened to sabaudiero , was upon many accounts very grievous and prejudicial to all the associates ; for it was a strange blow to their reputation , and people in all places made it their sport , and cast out bitter scoffs against them , that those who had so boasted of their strength in montania , and told the world how sure they were of victory , should be so miserably beaten by those whom they despised ; but which was worse , they were forced to sit still , and look on , while the enemy in all places ravaged and spoiled , and did what he list ; for they were not able to bring any army into the field to face an enemy , unless a small force upon the great river , rhenusia , from whom they themselves did expect little good , and they were not a little afraid that sabaudiero would clap up a peace with gallieno , the way to which seem'd the less difficult , by reason of the near relation between them , and the inclinations gallieno had always shewn towards it ; and that would utterly break all their measures , and make their bad condition desperate . but still to increase their sorrow and shame , misfortunes and further losses attended them in all places ; the great allemano-mastix , had been a sore scourge to them upon the flood rhenusia ; but to encounter , and ( if possible ) drive him away , they had sent the puissant knight rabadenero , who was a villanous fighting fellow , and had done wonders against the half-moon ; but he finding that the scene was alter'd , when he came against the brave luyslander , posted himself securely , and would by no means be drawn to sight , for which , many commend his wisdom ( of which he had scarce ever before given any testimony ) for that he was inferiour in number , and had to do with equally disciplin'd men , allemano-mastix , covetous of glory , had an aching tooth to try what this mighty man at arms could do , and would sometimes make him fair offers , sometimes ravage his country before his face , and was always by one means or other provoking , or tempting him to battle , but rabadenero would by no means be drawn to run the hazard . whilst the eager luyslander was working his brains to compass his design , it came into his head that there was a fair city hight necariana , dedicated to the god bacchus , which god , the regomanians adore above all others , for that he was both a stout fighter , and a good-fellow ; in this city the bacchanalia , or feasts of their beloved god were kept , in which there was no great store victuals , but a world of drink ; and to that end and purpose , a vast vessel was made , or rather built , at the publick charge , which might contain wine enough to serve all the comers to the feast , from all quarters ; this vessel was in all those parts known by the name of decumandolium necarianum ; and upon the front , or head thereof , was written in letters of gold , this motto , ex lvxet pocvla sacra for this , or the like reason , i suppose , that when they were mellow with their festival cups , their dull souls were enlightned , or their eyes saw double , which they took to be a great advantage , and therefore hated sobriety , because it always bereav'd them of half the goods they had , or which at least they thought they had , whilst their brains swam in liquor . allemano-mastix concluded with himself , that they would never suffer this sacred place , and the consecrated vessel to be taken , but would rather fight it desperately at any disadvantage ; and therefore to draw them to a battle ( for otherwise he valued not the place ) he went and besieged necariana , giving out , that if he took it , he would break the decumandolium all to pieces , so that they should not be able to celebrate the feast of their darling god bacchus . the noise of this siege presently slew through all regomania , and all persons were mightily concerned for their holy city , and impatiently urged rabadenero to relieve it ; but he knowing his own want of forces , and with whom he had to do , could not be prevail'd on ; but that he might let them see it was not his fault , he earnestly sollicited all parties concern'd , for supplies , but they came so slowly , that it had been to as much purpose , if they had not come at all ; for a great part of the inhabitants fled away at first , carrying their riches along with them , and though many stayed , and a great number of souldiers were put in to defend it , yet they drank so plentifully of the sacred liquor , out of the mighty vessel , that they had little mind to defend their works , but easily quitted them upon every attempt and in the end , suffer'd the city to be taken by storm , making either none , or a very mean defence , whereupon , the luyslanders committed great slaughter , ( as is always done , where a place is taken by assault ) got great riches , and broke the huge vessel , profanly letting all the sacred liquor run about ; there were some few who fled into the castle , but being threatned with an assault , they submitted upon easy terms , and thus allemano-mastix became wholly master of the place , to dispose of at his pleasure . the regomanians were enrag'd at the taking their holy city , and the affront offer'd to the god bacchus ; and rabadenero being now reinforc'd with his late supplies , resolv'd to give battle to allemano mastix , to revenge this injury . but he led them a wild-goose chase , while they followed stamping , and swearing , and knew not where to find ; and yet durst not march very fast , lest they should fall into some of his ambuscades , and so make the matter still worse , for they were as afraid of his craft , as they were of his valour ; and thus both parties standing on their guard , and seeking their advantage , they were both too wary to do any thing further ; and therefore we will now leave them playing at bo-peep , and return to great giant grandorsio . while matters stood thus with the associates , and their heads and hearts were full of troubles , the restless giant grandorsio was contriving how he might further distress , and vex them ; and vvell remembring that he had been much annoyed by a strong enchanted fort , called caroloregium he thought this his time to be revenged of it , and well knowing that none now durst appear to interrupt him , or were able to hinder his design , he marched thither , and sat down before it . the nevvs of this bold attempt made the associates at their wits end , and though they could do nothing , yet to set as good a face on the matter as might be , they met to consult what to do ; nasonius , who was always forward , and though bashful in the face of an enemy , yet bold as any whatsoever , when they were far enough off , made this proposal , that he might gather together all the scattered forces , and drain all that could be spared out of garrisons , and go and raise the siege : they replied , that they were not at present , able to bring such a considerable force into the field , as might venture to encounter grandorsio , and a miscarriage in the attempt might be the loss of their other garrisons . nosonius insisted upon it as his priviledge and prerogative , that no town ought to be taken , but that he with an army ought to stand , and look on , or at least be within hearing . answer was made , that he had forfeited that priviledge , by not being present at the taking of huana , when he had an army , and might have been there , and looked on his belly full , if he durst . great wrangling there was , and many things were argued to and fro , but in the end it was very gravely concluded , that it was not safe for them to attempt any thing , but they would trust to the strength of the place , and leave grandorsio to do what he could , whom in the bitterness of their soul , they bloodily cursed , whilst he , like the fox , fared the better for it . caroloregium , was a place strong , both by nature and art , it seemed to be dedicated to mars , as thriving best in the time of war , and having few inhabitants besides souldiers ; it was not easily to be approached , as being scituate at the meeting of two rivers ; and in the open part , in a great measure guarded by a wonderful enchanted pond , or lake ; many mighty spells had been formerly set upon it by the great necromancer , archimedes , and the haughty don ibero formalitoso , setting no small value upon it , had put in the choicest of his souldiers to defend it , and commanded all his conjurers to use their utmost skill to strengthen it against all attacks , so that by many it was thought impregnable : but all this could not discourage the hardy and daring grandorsio from his undertaking ; yet in pursuing his design , he met with many difficulties , and was longer held in play , than some , who thought themselves wise , layed wagers he would . when his men drew near the lake , strange and terrible flashes of fire would rise out of the water , and lamentably scorch and burn them , when they endeavoured to fill it up with billets , either the flashing fires in a moment consumed them , or the lake swallowed them up , so that they thought it had no bottom . grandorsio being thus at a loss , sent to his old friend , that devil of a conjurer , archimedes , who , by the messenger , sent him this answer , that he should mind his batteries , and his bombs , but not trouble himself about the lake , nor any way concern himself as to it , for he would take care of that in a very short time , to his satisfaction , that he should be able to walk over it dry-shod . having received this answer , he bestowed no more pains that way , but with his batteries and his bombs , so plied the town , that he scarce gave the besieged any rest ; and on the other hand , they were not wanting to themselves , but returned cannon for cannon , and with continual firing , gaul'd , or cut off the approaching men , and as opportunity served , made sudden sallies and destroyed the works , as well as persons of the the besiegers . grandorsio seeing their resolution , and knowing that none could appear in the field to disturb him , made slower approaches , and with greater safety to preserve his men : but in the end , with his flying fireballs , he so burnt the town , that it was little but a heap of ruines , and the besieged were forced to secure themselves by retiring into certain enchanted cells , made by magick art , adjoining to their walls and fortifications ; and to their farther grief , the roaring cannon had frighted a part of their wall , so that there appeared a breach , whereat several souldiers at a time might enter . while grandorsio was about this work , the conjurer archimedes was not idle , or forgetful of his promise , for being one of general acquaintance , and having dealings with all sorts of devils , he employed certain subterranean spirits , who made such cavities and conveyances under ground , that suddenly , to the amazement both of besiged , and besiegers , the pond or lake appeared dry . nevertheless , the besieg'd still seem'd obstinate , and all their charms and conjurations did not yet fail them ; for violent flashes of lightning , and certain fiery spirits seemed to guard the breach , that none could enter ; but in the end , their breaches being daily made wider , the way to them laid plain and open , and there being no hopes of relief , they capitulated , to whom , grandorsio granted very honourable conditions , which being accepted , and sign'd on both sides , they marched forth , carrying the unwelcome news to the duke of bawwawia , and the rest of the associates , and grandorsio put in what forces he thought fit , employing many to remove the ruins , rebuild the destroyed habitations , and repair all damage done to the fortifications , in which work he sent to archimedes for his direction and assistance , so that in a short time he made it stronger than it was before . it is to be observed , that , contrary to the relation of all histories , and all countries known to us , that the giants in these countries generally beat the knights , and that the giants are courteous , sweet-humour'd , and chearfully undertake the protection and relief of wronged ladies , and all distressed persons , but the knights , except some few , are proud , surly , injurious , and set upon mischief . such difference is there in the unknown parts of the world from the known . but to return to our business , it is doubtful whether the taking this strong-hold caused greater joy in tutelia , or grief of heart at sennopolis . the associates having gotten nothing all this campaign , but shame and confusion , hung their heads , and knew not how to look on each other ; their only comfort was , that the season of the year for action being past , grandorsio had dispersed his forces into their winter-quarters , and was gone to the mighty gallieno , to give him an account of all transactions , and consult what was to be done for the future ; whereupon , the associates met at sennopolis , and held serious consultation how they might repair their broken fortunes . some said , that their moneys were spent , their souldiers slain , their towns taken , and that if sabaudiero made a peace , they were all undone , and that therefore it behoved them to take care of themselves : at this nasonius rose up in a rage , asking if they intended to betray him , who had fed them with such sums of money as they had never before seen , and urged their promises , and solemn oaths , that no peace should be made without his consent . it was replied , that he himself upon occasion , never stood upon such formalities , and therefore it was unreasonable for him to press any such thing upon them , unless he could produce his charter of priviledge , that he alone was not to be bound by any promises or oaths . nasonius smelt that their design was to get more money , and therefore in a calmer stile , answered thus : that it would be an eternal shame to give over thus , that there was no want of men , which they could raise abundantly , and that he had made so many beggars in vtopia , that he did not question , but that in a short time he should out of them raise a formidable army , and that if money was wanting , they should be supplied to their hearts desire , for vtopia was not yet above half drained , and he was resolved not to leave one penny in the kingdom , rather than any associate should want ; and that at present to secure sabaudiero , he would send him more money than his barren dukedom ever afforded him , and make him think himself the richer for his loss . at these golden promises they began all to prick up their ears , and talk complyingly ; and so , some pittance at present being distributed among them , and an agreement made , what share he would afford to every one , they came to a resolution , that they would all raise more than their former quota's , and try their fortune● the next year with greater forces and courage than ever . nasonius could scarce sleep for thinking what large promises he had made , which it was not possible he should perform , unless he could most shamefully gull the vtopians out of their money , of which he was somewhat doubtful at this time , because by reason of his great losses , and ill conduct , he must return to them under some kind of disgrace but that he might consult what to do , he repaired to holoo , where he found his damn'd mistress , ambitiosa , newly returned from the revels at the plutonick court. to her he made a long and lamentable complaint of his misfortunes , expostulating with her , why she had deserted him at such time ; as he most needed her advice and assistance . quoth she , there are certain laws of hell ( unknown to you ) which indispensably required my presence there ; but withal , she told him , that his misfortunes befel him through his own rashness , and inconsiderateness , in that he had not followed her counsel ; but ( said she ) if you will yet follow my advice , i will do all i can for you . this somewhat cheared his spirits , and after a seeming passionate salute , he intreated her to open her mind . she bade him to make haste to vtopia , without any the least fear : for said she , i have sent before you , fictitiosa , and fatuitosa , and before you can possibly get thither , the one will have framed so many lies in your behalf , and the other made them believed , that when you come , you shall be received with ringing of bells , roaring of cannons , making of bonfires , and all the windows of their houses set with glaring farthing candles , as if they were all in a flame , so that you shall return in such a triumph , as the most famous greeks or romans never knew or heard of . but when you come thither , above all take care to caress the bethlehmites of dom. com. give them offices , places of profit , large pensions , larger promises , stick at nothing : i have prevailed with mammoneta and fatuitosa so to bewitch them , that they shall not only afford you supplies beyond your expectation , but contrive such tricks , and find out such ways and means , as shall make all the moneys in the kingdom run into your exchequer . nasonius overjoy'd with these promises and prognosticks , after a plentiful return of thanks , in the kindest expressions his sowr nature could squeeze forth , took his formal leave , earnestly begging that she would not be long after him , to advise and assist him in any difficulties , that might arise , and then in all haste departed for vtopia , to put her advice in practice . what is to ensue , history cannot at present inform us , it belonging to astrology , or rather , it being wrapt up in the shady leaves of destiny . to prejudge of which ( leaving the foppish almanack-makers to fool weak people with their silly predictions from the stars ) we may frame a more solid prognostick from the immense riches , vast power , and highest wisdom of king gallieno : the former of which can never be exhausted by the wars , whilst the multitudes of ships he has taken from the vtopians , ( reckoned to be above two thousand five hundred , since the war began ; and perhaps near as many from the hydra , and the great contributions he raises upon his enemies countries ) bring him in such huge supplies , besides his own vast revenues . secondly , from his power , which encreases daily , he having raised for the next year , upwards of sixty thousand souldiers , besides recruits , and knowing how to use the victories he still obtains , as well as how to get them . and lastly , from his wisdom which lays all his designs in the best methods , out of a true and exact a knowledge of all that his enemies can do ; his intelligence of what they aim at , and his proportioning the causes , he lays to the effects he intends , in comparison of which ; the best policy of the associates is meerly childishness : every man of good sence , being able to discern that their projects are laid in no steady tennent and carried on disorderly and distractedly ; as if they proceeded from men meerly awaked out of their sleep , or half frighted out of their wits by the surprizes he gives them . this high wisdom i say , is that , which ( being peculiar to himself ) gives a dazling lustre and glory to all his designs , and entitles him to the ●rotection and assistance of divine provid●n●e . nullum numen abest si sit prudentia . whole heaven does for success engage , when soveraign prudence war does wage . finis postscript . before the devastations made by these bloody wars , the places where these things appeared were generally very rich , and plentifully stored with all manner of commodities , but the merchant , who for his gain : had a long time traded in these unknown , unheard of parts , during these convulsions , had undergone no little trouble , and sustained great losses , and now by some means coming to the knowledge of these future counsels and revolutions , weary of these continual dangers , and ●earing the storm , gathered together all his effects he could , and embarqu'd for england , his own country , where he lately arrived , and now resides in london ; his name is mr. non-such , a courteous , and affable person , and very free and open ●n his discourse : he dwells at the sign of the ●●ico●ns-horns , in the oudemi●n-st●eet , whither if any please to repair , they may have from him a very large and satisfactory account of these strange countries and actions ; but he hath told so no of his friends , that he left a greater share of his effects behind him , than he is willing to loose , and therefore intends speedily to adventure one voyage more , and if it please the fates , that he return in safety , he shall then be able to give a further , if not a full ●ccount of all the strange revolutions , hellish contrivances , cruel wars , and infinite convulsions , which have now almost wasted those goodly forreign nations so little known in these parts of the world. the reader is desired to correct with his pen the following errata's , which among others less considerable , slipt in the press . page 3. line 1 , for the throw read be thrown . p. 5. l. penul for which , r. such . p. 11. l. 22. after to , insert go . p. 12. l. 7. for gentlewoman , r. gentleman p. 17. l. 6. for trickss , r. tricks . p. 26. l. 1. r. proboscis . p , 28. l. 31. for willy , r. wilie . p. 30. l. 74. for i , r. in . p. 34. for would , r. should . p. 37. l. 19. dele ( and put it in the beginning of l. 20. ib. p. 39. l. 5. for send , r. go . p. 42. l. 28. dele eugenius . p. 46. l. 18. for as'd , r. ask'd . ib. l. antepenult . for them , r. them . p. 47. for grendosio , r. grandorsio . p. 18. l. 27. for places , r place . p. 51. l. 4. for bordeering , r. bordering . ib. l. 5. for form●litosa r. formalitoso . p. 54. l. 21. for fambriua , r. sambrina . p. 56. l. 15. for , yet as ; r. as yet . p. 61. l. 32. after with , insert in contents of chap. 14. for dunkirkia , read balwinopolis . p. 72. l. penul . for self , r. heart . p. 76. l. 21. for stenters , r. stentors . a vindication of the doctrine contained in pope benedict xii, his bull and in the general council of florence, under eugenius the iii concerning the state of departed souls : in answer to a certain letter, printed and published against it, by an unknown author, under this title, a letter in answer to the late dispensers of pope benedict xii, his bull, &c., wherein the progress of master whites lately minted purgatory is laid open and its grounds examined ... / by s.w. sergeant, john, 1622-1707. this text is an enriched version of the tcp digital transcription a59251 of text r12974 in the english short title catalog (wing s2599). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 278 kb of xml-encoded text transcribed from 104 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a59251 wing s2599 estc r12974 12095887 ocm 12095887 53988 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59251) transcribed from: (early english books online ; image set 53988) images scanned from microfilm: (early english books, 1641-1700 ; 876:19) a vindication of the doctrine contained in pope benedict xii, his bull and in the general council of florence, under eugenius the iii concerning the state of departed souls : in answer to a certain letter, printed and published against it, by an unknown author, under this title, a letter in answer to the late dispensers of pope benedict xii, his bull, &c., wherein the progress of master whites lately minted purgatory is laid open and its grounds examined ... / by s.w. sergeant, john, 1622-1707. [2], 202 p. [s.n.], printed at paris : 1659. attributed to john sergeant. cf. nuc pre-1956. errata: p. 202. eng white, thomas, 1593-1676. benedict -xii, -pope, d. 1342. catholic church -doctrines. catholic church. -pope (1334-1342 : benedict xii). -benedictus deus (1336 29 jan.) council of florence (1438-1445) letter in answer to the late dispensers of pope benedict xii his bull. a59251 r12974 (wing s2599). civilwar no a vindication of the doctrine contained in pope benedict xii. his bull and in the general councill of florence, under eugenius the iiii. con sergeant, john 1659 49058 132 10 0 0 0 0 29 c the rate of 29 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-06 emma (leeson) huber sampled and proofread 2004-06 emma (leeson) huber text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a vindication of the doctrine contained in pope benedict xii . his bull , and in the general councill of florence , under eugenius the iiii . concerning the state of departed sovls . in answer to a certain letter , printed and published against it , by an unknown author , under this title a letter in answer to the late dispensers of pope benedict xii . his bull , &c , wherein , the progress of master whites lately minted purgatory is laid open , and its grounds examined ; and ( in order to a further discovery ) a prospect given to the reader , of this new school , it's method , it's design , to evacuate christian faith , and to establish a new philosophical , or a pretended demonstrative religion . psal. 118. 85. the unjust have told me fables , &c. coloss. 2. 8. beware lest any man seduce you by vain phylosophy , &c. by s. w. a roman catholick . printed at paris . 1659. to the unknown author of this letter , in answer to the late dispensers of pope benedict his bull , &c. sir , sect. 1. i gratefully acknowledge my obligations , for the good will , you shew to instruct me . the perusal of this bull and council had long since setled a full belief in my soul : that the purgation of separated souls might be compleated before re-union with their bodies and the general day of iudgment . so that , in truth , i was not a little surprised by your book . it was my misfortune it fell into my hands , just then , when our expectations were at the height of those troubles , which afterwards succeeded in our nation , and which have ever since much diverted me from things of this nature , whilst in such nicities , as you now have brought the question too , our understandings ought to be perfectly calm . and this i hope will plead for the delay that i have not presented you sooner with these reflections on your book ( which i designed long agoe ) if my other occasions had not interposed themselves . i found not that satisfaction i earnestly wished for in your letter ; your objections seemed not manly , your answers not home ; you will pardon me then if i mind you of my exceptions against both : which i shall endeavour to do with that just moderation that befits brethren . i cannot altogether approove of harshness in writing , even against the professed adversaries of our holy faith . it was not unhappily said by one of them , as i remember , that writing of controversies ought to carry as much sweetness as love-letters , and that the other rudeness served but to chase away the game . and since you have administred to me a just occasion to reprehend this in your letter , i shall be wary not to be justly taxable my self , both to yours and your masters person , master white ( whom you have now introduced into the scene ) i bear as much respect , as any one whosoever , upon so sleight an acquaintance : it is not the doctor , but the doctrine , combat . i cannot digest their boldness , who usurp the authority of the supream tribunal , to brand any opinion with the title of heresie , whilst the church hath not done it to their hands : much less can i endure , that the author himself should be stigmatized with the infamous character of an heretick . and though in this present controversie , i am fully convinced , that this modern systeme of purgatory stands condemned , both by this bull of benedict the 12● . and the florentin council , and that of trent , and by consequence is heretical : yet i am very willing to believe , those who sustain it , do not see its condemnation . and yet i think it will appear that the author of it , and those schollars who are now able pro●icients in his school are armed , even against the authority it self . this misfortune i regret , that i know not how to address my self to you , but in print : and since things which pass the press , are not confined to one or few mens view , but exposed to many eyes and censures , i am necessitated to satisfie even vulgar readers ; who certainly , though perhaps now acquainted with the controversie it self , never yet d●scovered the source and fountain of this new molded purgatory . and to the end i may do so , i shall in the very introduction to my discourse lay open to my readers eye , the first grounds and rise , and the afterwards continued progress , of this your new doctrin : nor could i otherwise acquit my self of it , with just satisfaction to other readers , whilst if i had spoken only in manuscript to you , ( who are now raised ( as you say ) above your pitch and inabled to give any one satisfaction that is not before hand resolved to receive none , by conferring with those solid men , who are acquainted with every resort of master whites doctrine ) my business had received a much quicker dispatch . for my method , i hope , you will pardon me , if leaving whatsoever you have urged either against the publishers ( whom you are pleased to style dispensers ) of this bull and council , or any thing else , not directly pertinent to our question , to the latter end of my discourse . after your doctrine laid open , and its grounds , and the question stated between us , i betake my self at first to our business in hand about the bull and council . and for my style , since we are now in a controversie much more proper for a divinity lecture then a rhetorical declamation , the strength of the sense , rather then the quaintness of the expression , will best befit the subject . this preface will claim your pardon , if you consider it gives some light to what i hereafter say . but i will neither detain you , nor my reader any longer , but fall to our work in hand . sect. 2. i have 〈◊〉 from a very learned and worthy friend of mine , that he himself being present at a conference between master white and another eminent scholar of our nation , divers years before master white appeared in print : among other things then discoursed of , master white advanced a phylosophical position which the other denied , as inconsistent with our holy faith of the blessed sacrament : to which master white replied , let us find out the truths in phylosophy , and the mysteries of our faith will square well enough with them : to which the other , nay , sir , by your favour , let us in the first place presuppose the establisht verities of faith , and then square our phylosophy to them . i have many times reflected , often conferred with others , of the different consequences , of those different methods , which these two great persons held in leading our understandings to truth . i have often entertained my self with these thoughts , what a dangerous method master white prescribed , and as now appears followed ? what a natural and new divinity it would prove , which should be squared to those phlyosophical truths , which our weak understandings should be able to establish , independent of divine revelation ? and at last master white hath brought forth this his issue , and made it publick to the world . sect. 3. it is not my design , in this our present discourse , to run through those many little books , which this author hath given us on several occasions : and the rather because the authority of our supream pastor , hath already taken notice of , and interposed his sharp , but justly deserved censures , against divers of them ; and doubtless will proceed against the rest , according to their demerits i shall then as to the present , concern my self only with this one controversie , of the state of those souls which leave this life in the state of grace ; but so that they are not as yet fully purged : and with those positions and grounds , on which this new molded fabrick of purgatory stands , unless some one doctrine or other , of the author of it , having a neer alliance with the business in hand , so offer it self , that our discourse , and the subject would be illustrated by it . sect. 4. and first as to the opinion it self , he thus delivers it of the middle state , ( acc. 1. ) i acknowledg ( sayes he ) in humane failings , a difference betwixt mortal , and venial ; nor do i deny an imperfect remission of mortal impurities , but i place not this imperfection , in that the sin is totally cancelled , the pain only remaining ; but in the change of an absolute , into a conditional affection , as it were instead of , i will , substituting , i will not ; but oh , that i lawfully might , &c. the affection or inclination he had to temporal good , is restrained , not extinguished , of mortal become venial , changed , not destroyed . being therefore by the operation of death ( as it were ) new molded , and minted into a purely spiritual substance ; he carries inseparably with him the matter of his torment ; in like manner as he also doth , who takes leave of his body , with his affections only venially disordered ; we do not then anywhere imagine a place filled with hellish dishes , by which the soul , as from an external tormentor , suffers a butchery ; but we are in horrour of the strife and fury of innate affections , which is therefore proportioned to the s●ns , because springing from them , nor ever otherwise possible to be defaced , unless the soul by a new conjunction to the body , become passive or susceptible of contrary affections , &c. these are his new apprehensions of the state of souls in their separation , perfectly squared to those phylosophical grounds , he had long before layed , in his peripatetick institutions . sect. 5. now as to the order in which this new fabrick of purgatory , and indeed a whole new system of philosophy and divinity was made publick ; it was ( as i take it ) this ; after the book of the immortality of of the soul , fathered on sir kenelm digby : master white appeared himself on the stage , under the name of thomas the englishman of the albi● of the east saxons , where , in a moderate volume intituled peripatetick institutions ; to the mind of that most eminent man , and most excellent philosopher , sir kenelm digby , &c. he discovers the great mine of this phylosophy ; here the suttleties of logick , the secrets of nature , the hidden properties of bodies , both heaven and earth , are layed open ; and not only that , but we are further led on by an undisolvable chain of unavoidable consequences ( as is pretended ) to the abstract notions of metaphysicks , to the clear understanding of separated souls , intelligences , even the existence and attributes of god himself . and all this ( if the reader hath faith enough to believe , for otherwise , i am confident , he will find but slender satisfaction , ) by most clear and evident demonstrations , by a long chain of consequences , or a series of patets , fits , sequiturs , clarum ests , consequens ests , confectum ests , and the like . the foundations thus laid , conformable to this incomparable ( and i think incomprehensible ) peece , for never daughter was liker her mother , issued out some time after his divinity , under this title , institutiones sacrae , built ( as he professes ) in , or on ( inaedificatae ) his former peripatetick institutions . this now containing a perfect sum or model of his divinity , as that had formerly done of his phylosophy . and certainly , happy it was , the author divided them to our hands , and gave us them in several volumes , and under several titles ; for else it hd been impossible to know , where the first ended , or the second began : this being so perfectly squared to that , that in the very entry to his divinity , he banisheth the a notion of supernaturality ( though not the word ) out of his school ; the whole design of his new theology being ( now in the third age of the church ) to evacuate christian faith , and out of his phylosophical grounds , to mould us up a new demonstrative religion , for nothing is upon any other grounds admitted into this new theological school , of which i give my reader a full account , sect. 23 , 24. &c. sect. 6. in his peripatetick institutions then or philosophy , 5 book , lesson 1. he lays the foundations of his future purgatory , or the state of souls in separation , and having in the first place laboured to evince , that rational souls , such as those of men are , may exist or be without their bodies . he delivers that notion ( which he desires to imprint in us ) of a separated soul , in these words , nu . 9 , 10 , 11. now he who desires to frame to himself , in some sort , a notion of a separated soul , let him ponder with himself that object which corresponds to the word , man or animal , as such : which when he shall see abstracts from place and time , and is a substance by the only necessity of the terms : let him conceive the like of a separated soul . then let him attentively consider some self evident and most natural proposition , in which , when he shall have contemplated , that the object is in the soul , with its proper existence , and , as it were , by it : let him think a separated soul is a substance , that is , all other things by the very connexion of existencies . lastly , when in bodies he shall observe , that motion proceeds from the quality of the mover , and a certain impulse , and that this impulse is derived again from another impulse , and so even up to that which is first moved and beyond . let him imagine the soul is a kind of principle , of such impulse , whatsoever thing that must be . and so he holds on , nu . 12. what is said of the substance of the soul , undoubtedly must be understood too , of its proper accidents : for since they depend onely on the soul , ( being something of it , nay even the very soul it self , ) and it would be more imperfect without them ; they must run the same fortune with it , unless some special reason interpose . out of which he deduces immediately num . 13. whatsoever things then were in the man according to his soul , at the instant of his death , remain inseparably in the state of separation . wherefore all his resolutions or judgments , whether speculative or practical , shall remain in it . out of which he deduces in the same book , less . 4. num . 1. and because the affections in the soul , are nothing else but judgements , upon which operation does , or is apt to follow , &c. it comes to pass , that our affections to acquaintance and friends , and the rest we cultivated in this life , shall remain in the future . and more fully in the same place , num . 2. the affections shall remain , and that in the same proportion they were during life . out of which he concludes there , num . 3. those who have given themselves up wholly to corporal pleasures , will be affected with a vast grief , through the impossibility of those pleasures there ; that is , because corporal pleasures cannot now be injoyed by the soul , in her state of separation . this is the essence , the substance of his purgatory ; this is his whole chain , or deduction of it , this is the grief he admits in separated souls , for accusing them of ignorance , who conceive fire , or any other material or external agent hath power to afflict them in that state ; he conceives them sufferers from these remaining affections to corporal pleasures , which therefore torment the souls , because they now are in a state , where these pleasures are impossible to be injoyed . sect. 7. now as to the measure or duraration of separated souls , and the continuation of that state , till the day of judgment ; the foundations are laid in the same book : less . 3. num . 5. again ( sayes he ) it is plain , that a separated soul in an other manner excels place and time , then in the body ; since in that it only abstracts from them , but out of that , it comprehends them . for this universal and actual knowledg , places all place , and all time within the soul , so that it can act in every place at once , and together ( as far as concerns this respect , ) and provide for all time , wherefore it is in a manner a maker and governour of time and place ; out of which he deduces fully of the middle state , acc. 12. in spiritual acts whether they bring happiness or misery ; there is no proportion to time , so as to make pain , which lasts longer , to be greater ; or that which ends sooner , to be less : for those are the properties of corporal things , &c. every act of a pure spirit reflected on it self , being of its own nature , out of the reach of time , is not subject thereto , but greater then the whole extension of time , &c. and in the next sect. more fully . if to a thing ( that is a separated soul ) which coexists to a longer part of time , nothing be thereby added ; or to a thing which coexists to a shorter part of time , nothing be thereby diminished , there can be no reason why duration should represent , either more or less grievous in these respective cases , &c. so that whatsoever grief of a separated soul is by the quality and force of its essence greater , the same , let its co-existence to time , be what it will , must be more vehement , and that which is less , less intense , nothing being gained o● lost by the perpetuating , or shortning of the motions of the sun , or other caelestial bodies , &c. and from this ground in the same book , account . 22. he concludes , whatsoever time intervenes betwixt it ( that is the prayer now powred out for a departed soul , or death ) and the restauration of the world , ( that is the day of general judgment ) is to departed souls , but as one moment . sect. 8. and further , as to the immutability of that state of separation , and the unchangeableness of the acts of souls now severed from their bodies , his grounds are laid down in the afore-cited perepatetick institutions , book 5. less . 4. num . 6 , 7 , 8. moreover ( says he ) out of what hath been said 't is deduced , that in the state of separation , no variety can happen to souls from any body , or the change of bodies : for since 〈◊〉 change passes not from any body into the soul , but through the identification of the soul with its own body ; and this identification ceaseth by the state of separation : it follows , that no action nor mutation can be derived from any body to the soul . nor has the soul , of it self , a principle of change in it self : not from hence only , because an indivisible cannot act on it self , but also , because since a mutation of the soul cannot be any other , then either according to the vnderstanding , or according to the will . but the vnderstanding is supposed to know all things together and for ever ; whence by the course of nature , there is no room left either for ignorance , or new science : and the will is either not distinct from the vnderstanding , or at least is adequately governed in the state of separation ; it follows , that naturally no mutation can happen to a separated soul from within , or caused by it self . nor yet from any other spirit without the interposition of the body : for since all spirits are indivisible , their operations too will be such ; but an indivisible effect , supposing all the causes of necessity exists in the same instant : wherefore if any thing be to be done between spirits ; t is all in one instant so done and perfected , that afterwards an other action cannot be begun : for if it begin , either the causes were before adequately , put ; or not ; if they were , the effect was put , if they were not , some of the causes is changed , that it may now begin to act , and not this , b●● the former is the first mutation ; whereof it is to be urged , whether the causes were put before ? these are the eternal truths ( as they would perswade us ) the unshakable foundations of phylosophy , on which this whole new fabrick of purgatory stands : and i have been the more careful to deliver them fully to my reader , ( even in this beginning of my discourse ) that he may with one cast of his eye see , on what firm foundations , this new school hath abandoned the hitherto received faith of our holy mother the church ; and now dares pronounce , that what she hath hitherto taught us , proceeded but out of ignorance of the nature of separated substances . of the mid. state . ( acc. 17. ) sect. 9. but because master white , the author of this new purgatory and our faithless demonstrative religion , was sufficiently conscious to himself , that these novelties would call upon the vigilancy and care of the shepheards of christs flock , he stood ready prepared to receive their incounter : and no sooner had the late bishop of calcedon , his then superior , admonished him of this , and other his new doctrines , in this new pretended demonstrative theology ; but in defence of his new molded purgatory , issued out his premeditated ( as it seems ) book , of the middle state of souls , directed to the same bishop ; which book , if it had remained in the authors obscure and mysterious dialect ( which he , above all modern writers , seems to affect ; and reason enough he hath to come mascaradoed into the world , and to involve himself ) had layed deservedly neglected : but it having been , by the indiscreet care of some one of his proselytes , put into an english dress , and exposed to the weak capacities even of vulgar readers , lest this new erroneous doctrine contained in it , might spread among those , whose infirmity betrayed them to be the easiliest misled ; for them was pub●ished this our bull of pope benedict the xii . and as much of the florentin council as seemed necessary and sufficient , to arm their souls against the attempts of this novelty ; by some pious and vigilant shepheards , to whom the care of their souls was committed . which bull and part of the council , because it may not have fallen into my readers hands , i give it him again at the ●atter end of my discourse , [ letter a. ] this , sir , was the true ground of putting forth that little volume , nor had the publishers any regard a● all ( as you tell us pag. 7. and 8. ) to the letter of vindication ; or as you now style it , challenge , of which certainly not master white himself , but some scholar of his ( and he but a slender proficient in his masters doctrine ) was author . and truly the likeness of its style , with that of this your letter , and the authors still fancying himself inspired with the genius of montalt , the fained writer of the late provincial letters ( as children by reading romances , fancy themselves to be knight errants , don hercioes ) would perswade me they both came out of the same shop . and besides that , the protestation contained in the beginning of that challenge ( as i heard well observed ) would be subscribed by all the protestant divines of the church of england : it is not consequent ( if master white remaine still himself ) that now he should proclaim , that if any thing expresly repugnant to any doctrine of his , be found in any decree of councils or popes , he is contented to be esteemed to have lost the cause : who had so lowdly , before the publication of this book , in his other writings , disclaimed and disowned the authority of both popes and councils , as we shall presently see , sect. 17. the publishers supposed , the sole evidencing , that this new minted purgatory stood condemned by that authority , to which he who resists , cannot remain a catholick , would proove a sufficient defence to well meaning souls , against the assaults of this new doctrine ; nor had they any design to enter the lists of disputation , against any persons whomsoever , as appears evidently in this , that they make no application of the doctrine , of this bull or council to any particular doctrine , of any particular writer ; but fairly and candioly deliver the words of both the pope and sacred council , in their original , and our vulgar language . and this indeed was abundantly sufficient for their design : there needed no application of the churches affirmative , to their negative , now sustained both in private discourses , and in print ; they needed not tell the reader , that where one part of the contradiction stands defined , the other undoubtedly stands condemned by the same sentence ; children know that already . sect. 10. who could justly suspect , that this innocent , this piously zealous proceeding , should beget an adversary in print ? who could imagine that the care of the flock of christ should now be accused of unreasonableness , of injustice , the publishers accused of weakness , of ignorance , even of school-boyes latine , of animosity , of an empty vanity to appear in print , in a little volume without any name , without any designed adversary , where there was nothing their own , but the pains to translate , and the charges to print ? but so it was , those , whose consciences were their self-accusers , who saw with what satisfaction , that little volume was received by pious persons , and how their new doctrine of purgatory stood pointed out to every mans eye , as condemned by that sacred authority , took fire , an o or an a shall be a sufficient subject to him , who watches an occasion to write . a puny scholar then of that school ( for such an one he was , as will be rendered evident hereafter , and none of the ablest proficients ) appears in the field , armed with a strong zeal to his masters doctrine , and with contempt enough against the innocent publishers ; whom in the entry to his discourse , he proceeds to vilifie and undervalue ; persons surely who never wronged him , probably never saw him , till now never heard of him , and at this howr do not know him . but it is not to vindicate their persons , however injured and undervalued , or to make use of that right which nature furnishes all men with , to repell an offered violence , by an equally violent resistance . for we have learnt a far other lesson in the school of grace , then my adversary hath in his new masters , master whites : to render good for evil , to pardon and pray for those that injure us . but in the defence of our holy and deer mother , the catholick church , and her never erring faith , in the defence of these decrees of the pope , and sacred council , that i undertake this quarrel ; and i desire my reader but to be unbyassed in this our present dispute , whether this position , that no souls are delivered out of purgatory , before the re-assumption of their bodies , and the general day of judgment , stands not condemned by this present bull of pope benedict 12. and the florentine council ? sect. 11 , and first , that the contradictory of this position is the universally received doctrine of the catholick church , appears most evidently in this , that all orthodox writers who have treated this subject , of the state of separated souls , since the promulgation of the bull aforesaid and council , suppose it as a certain truth ; and therefore no one of them anywhere sustain the contrary : nor can the force of this evidence be weakned , by saying , that it is indeed the universally received opinion of divines only ; but not their faith ; for besides what i shall hereafter say , in refutation of this answer ; those who are acquainted with the prying curiosity of the schools , and with the strange variety of their apprehensions , know very well , that where any thing may lawfully be denyed , their restless curiosity ceases not to call it to the test , nor is it universally imbraced as truth ; and therefore it is authority only , and that irrefragable , which puts limits and bounds to their curious scrutiny , and the variety of their opinions . but because my adversary , having now ( as he tells us ) conferred with those solid persons , acquainted with every ressort of master whites doctrine ; and as cleer sighted in those ages which afford us these authorities , as in that they live in : with a strong youthful confidence proclaims : that it is incomparably false , that the question of purgatory was in the dayes of benedict , agitated and settled by this bull of his . or that the council of florence , ever intended or defined any such matter . and with a clutter of four or five pages settles us a quite : other question and controversie , as then disputed and determined , to wit : whether perfect charity be a sufficient disposition to beatifie a soul ? and appeals to cherubinus his compendium of this bull ; and tells us , that all learned writers agree . it will justly fall under our consideration : first , whether this our present question of purgatory were not then intended and defined ? and secondly , whether this his new question of charity , was there disputed and setled by this our bull and council ? sect. 12. and as to the first , if such an oversight could have hapned to a person whose business it was to answer this very bull , and of all those solid and cleer-sighted persons , by conferring with whom he was now raised above his own pitch : i should justly suspect , that neither he nor any one of them , had ever read this very bull , about which we now dispute . for was it possible that a few great letters , should so possess their eyes , and their great good affection to their new masters doctrine , so fill their hearts , that there was no room for any thing else of the whole context ? for the pope himself in this bull having in most plain and express words stated our very question to their hands : how was it possible they should all over-look it ? there arose ( saith he ) a matter of question , not long since , in the time of john the xxii . our predecessor of happy memory , between some doctors of divinity , concerning the vision of the souls of iust men after their death , in which nothing was to be purged , when they departed out of this world ; or if there were , it was now totally purged : whether they see the divine essence , before the re-assumption of their bodies , and the general iudgment ? and also concerning other matters , &c. and yet in truth . to do him right , he did see this , and cites it , page 24. and yet hath the confidence to impose his quite different question upon us . now , sir , if it were possible this should escape your consideration , yet since you appeal to cherubinus his compendium of this bull , you ought at least to have read and considered him : and yet in truth i cannot believe it . for was it possible , that after cherubinus too , agreeing perfectly with the pope had stated our question , you should have the boldness to deny it , and obtrude your new fancied controversie of charity upon us , and appeal to this very author , whose words do most clearly and evidently condemn you ? but having heard ▪ the pope , i will satisfie my reader , and let him hear flavius cherubinus in his own words . because ( sayes he ) there arose a question among the divines and others , whether the souls of iust men departed , in which there was nothing to be purged , or if there were , it was now purged , did see the divine essence before the resumption of their bodies , and the general iudgment . § . 1. for the deciding of which question , john xxii . enjoyned the cardinals , pr●lates and divines , in a publick consistorie , that they should deliberately speak what they thought of it , when he should demand it ; but being prevented by death could not perfect it : now benedict the xii . after a diligent examination and deliberation with the cardinals of the sacred roman church , and by their counsel cleerly defines this question . § . 2. & seq. and another , concerning souls deparned in mortal sin . § . 4. and commands , that it be proceeded against such as pertinaciously hold , or assert the contrary , as against hereticks . § . 5. and hereunto he adds a penal sanction . this is the whole compendium of cherubinus , who directly with the pope states our present question , and delivers us , that it stands defined . and yet against this evidence to which you your self appeal , you have the confidence to tell us , the sole and only question was : whether perfect charity brings an immediate heaven ? sect. 13. now , sir , it is not possible for you to perswade an intelligen reader , as you endeavor page 24 ) that there was one onely question disputed and defined in that time . the pope himself , and cherubinus to whom you appeal , have in terms made two . first , concerning the souls of iust men , in which nothing remains to be purged , when they pass out of this life ? and secondly , of those souls in which something is to be purged . and that there were more questions then one determined by this self-same bull , that very title which you say , page 10. belongs to it , and stands printed at rome , 1617. a definition of certain articles concerning the blessed vision of god , and the beatitude and damnation of souls ; will clearly evince . let my reader consider the word articles , the several states of souls , of which our holy faith is here delivered ; and i think he will rest satisfied , it was not one only question , much less your only question of charity , which stands here defined to us . nor will that criticism , that the pope styles it quaestio , a question , and after him cherubinus , at all avail you ; for every one knows that where a question is stated of any subject , which suffers divisions , and subdivisions , it comprehends in it all those several questions , which of every one of those divisions , and subdivisions may justly be made ; and so it is in our very business , where the present question concerning the state of departed souls , extends to all the several conditions of souls , which departed this life . and that it was the popes design , and full purpose , to deliver us what of all these we stand bound to believe , will appear evidently by his exact division and enumeration of the several conditions , in which souls depart from this their earthly habitation : both of infants , who after baptism received , dye before the use of freewill : of those who coming to the use of reason , after baptism incur no blemish of sin : of those who in the same supposition , have incurred the blemish of sin , and yet depart this life , having fully satisfied , by worthy fruits of penance : of those who in the same supposition have incurred the blemish of sin , and have not made full satisfaction , but pass out of this life with a guilt of temporal punishment due in the next : and lastly , of those who depart this life in mortal sin , and enmity to god , of all which he here delivers our holy faith ; so unquestionable a truth it is , it was not one only , or your only single question of charity , which stands here defined : and truly sir , if your patience had held out , to read but to the end of the second ▪ scholion of this said cherubinus , to whom you appeal , you would have found not only this one question of the souls of just men , who depart this life without any need of being purged in the next , or this other , of those souls which so leave their bodies with a guilt of punishment in the next life ; but eight more questions answered and decided , even according to this cherubinus his judgment , by this self same bull of pope benedict the xii . for thus he concludes . i give you to understand . that by this determination of benedict the xii . t●n heresies are condemned , which eymericus in his directory examines and relates . in which cherubinus was not at all mistaken ; for so indeed it is : and since this eymericus is an author of that high esteem and deservedly , and his book hath received so signal an approbation by gregory the xiii . and is in deed , as well as in title , the directory of the inquisitors ; let us hear what pegna writes of him . eymericus ( sayes he ) [ a famous learned and holy man , who was appointed the general inquisitor of the kingdome of aragon , in the year 1358. ( which is only 22. years after the promulgation of this bull ) from whence he was called to avignon by pope gregory 11. and there being his chaplain composed his excellent directory ] gathers ten heresies condemned by this extravagant ; and most truly admonishes , that so many catholick verities , contrary to those heresies , are thereby prooved and established : the place at length , out of this so authentick a writer ; i give my reader at the end of my discourse . [ letter b. ] not to interrupt the continued threed of it ; for by it my reader will easily observe , with what strong confidence the youthful scholars of this modern school appear in print . and if you had been pleased to peruse the continuation of baronius his ecclesiastical annals by spondanus , you would have rested satisfied in this our point ; for at the year 1333. he thus delivers the opinion of pope iohn the 22. then disputed , which occasioned this bull of benedict his successour : for ( sayes he ) in that year 1333. ( as villanius , rebdorfius , the continuator of nangius , and others witness ; ) iohn the 22. then pope , began publickly to treat of what before he had conceived , concerning the beatifical vision of souls : what not a few of the ancient , both greek and latine fathers , iustinus , ireneus , &c. did seem to hold ; that souls now severed from their bodies , and duely purged from all stain of sin , either in this present mortal life , or in the next ( in purgatory ) do not enjoy perfectly the beatifical vision of the divine essence , before the last day of iudgment : but do expect the resurrection of their bodies , that together with them they may attain perfect beatitude : and to this opinion not as yet altogether reproved ( or condemned ) by the holy church , this pope john himself seemed to incline , &c. for which reason he gained himself very many adversaries , both among the cardinals , and prelates , and also of other doctors of divinity every where , and religious men of all orders . and at the year 1334 the same sp●ndanus delivers , that this pope john the day before he died published a constitution , in which he condemned that opinion of which he stood suspected . now sir , when you have perused and weighed these things , which i am confident you never dreamt of before , for in truth you rested satisfied , with what your solid and cleer-sighted friends had told you , of their new devised question of charity as then disputed ▪ you will perhaps observe your error , you will see it is not a little heat of youth which presses men of your years to appear in print , or a little tickling vein which eggs young men forward to catch their adversary with an o or an a , and pass a witty jest upon him , till age and experience hath ripened their discretion , which can warrant a book in the publick view of discreet persons . you will be convinced that you were mistaken by your great good affection and esteem of your solid cleer-sighted friends , and that in truth you have ingaged your credit a little too farr upon their authority . sect. 14. but this is not all i have to say to you : the first fault of negligence and boldness , even in this kind , is perhaps pardonable in young men . but i beseech you sir , how could those solid , cleer-sighted persons , give you the confidence to impose so grosly upon us ? to state us here a question , of which the bull delivers not one word : of which cherubinus , to whom you appeal , makes not the least mention , and yet you confidently add , all learned writers agree . pag. 14. where if you had not named writers , i should have judged , you appeal'd to your solid clear-sighted friends : for in truth i cannot find any one learned writer who states , this your new question as then disputed or defined . and i cannot pardon this your so confident imposing on your reader ; you tell us , our present controversie , concerning the delivery of souls out of purgatory , stands not here defined , because the word purgatory , is not in the bull , ( however , it is sufficiently in the council , ) and the pope decrees of soul● now purged : and you require , pag. 26. the popes or councils positive is , or , is not : and unless i can shew this position in terms ▪ souls are purged before the day of judgment : i run a hazard to contradict both the pope and council . which how to excuse from nonsence , if compared with what you are pleased ou● of your kindness to allow , p. 27. that the pope was of the opinion that purgatory might be finished before the last day ( which could not be contradictory to his faith ) is past my skill . you know what it is to bring rods to whip himself . and can you have the confidence sir , to tell us , pag. 29. and elsewhere : the onely and sole controversie was : whether perfect charity brings an immediate heaven , and all that the pope intended to secure● by this present bull . whilst the word charity is not in the bull , whilst there is not the least mention of it , in the question even now related in spondanus , which occasioned this definition : whilst neither in the preface to the decree , nor in the decree it self , nor any thing that follows it , the pope pronounces of charity i , or no ; much less doth he declare either the affirmative or negative of this your new question , to secure it ; nor is there the least hint in cherurbinus of it , i gave my reader his whole compendium , that he might see , how far you were transported with the high esteem of your solid clear-sighted friends , when you appeal to him , who thus agreeing with the pope pronounces against you all . nor do your arguments drawn from holy desires , pag. 15. 16. or the future rewards and punishments which the pope so earnestly inculcates in his preface to this definition at all avail you . alas sir , the whole systeme of christian religion , every part and parcell of it , is directed , to plant , to kindle holy desires in our souls ; and yet i think you will not easily avow , there is nothing else defined , or recommended to us , in this whole fabrick , but purely and precisely , that perfect charity brings an immediate heaven ; nor will it be any plea for you , that this was then the question , because the pope ushers his definition with this exhortation to holy desires , ( which might very well and properly introduce any position of christian religion whatsoever , and peculiarly this , because by progress in vertue and holy desires , our endeavours are rendred more effectual for souls in that distressed condition ) as very neer allyed to his decrees , concerning the state of departed souls : for how neer a tye soever , the one hath to the other , though it were by an immediate , necessary , evident consequence , yet it is highly unlawful to change the state of the present question , and impose upon us , that not it , but some other , thus allyed to it , stands defined by the decree . when the church combated the eutychian heresie , which denyed two natures in christ , no christian dare affirm , it onely then defined the plurality of wills against the monothelites : because these two questions , have so necessary and immediate a connexion . and can you hope to perswade an ignorant reader , that when the pope defines : that after purgation , even before the re-assumption of their bodies , departed souls are received into heaven : he defines nothing at all about purgatory , but onely this , that perfect charity brings an immediate heaven ; though he hath not any thing like this position in his bull : and that this should be fixed on the pope , and cherubinus , and all learned authors to boote . i hope then sir , you will pardon my boldness , if i challenge you fairly with this : if you do not make it appear , by those unknown learned authors in terms , that yours was the question , and not that of purgatory , we shall judg you have wrong'd them as much , as now to our eyes , you have imposed on the pope , and cherubinus : and i justly challenge it of you , that you bring us it , in terms , and not by a consequence of a second or third remove , or else your sincerity in citing authors , will be highly questionable by your reader , or indeed now past question . and truly i wondred at the first perusal of this part of your book , why you should use this sleight to prepossess the unwary reader ; but afterwards by the rest of your discourse , i easily observed it was but made use of , to render , by this art of changing the question , a plawsible answer to this bull and council , otherwise unavoidable : and yet i discovered at last a further design , which no man but a prophet could have foreseen , to wit ; that you might fix upon your adversary , that he , not you , stands guilty of disowning these sacred authorities , and that forsooth , because he opposes the efficacy of holy charity , the queen of vertues , which you , and your master indeavour to sustain , of which your slye accusation i shall have occasion to speak hereafter , but i hope to render this your craft wholly unsuccessful . sect. 15. but how unfortunate a writer you are , will be rendred evident , and how unfit you are to catechise and instruct others , this grave and learned eymericus shall tell you , because you do not explicitely believe this doctrine of purgatory now in question . for having distinguished all the credibilia , or matters of faith , into three classes ( according to st. thomas ) and shewed what the vulgar and simple sort of christians , as also what superiours , prelates and doctours , are bound to believe both explicitely and implicit●ly he there concludes , concerning the middle sort of christians , under which name he comprehends , priests , cūrates , and all religious persons , who have undertaken to instruct the ignorant in faith , and good manners . the middle sorts ( sayes he ) who are to teach the simple people , are obliged to believe some of these points ( that is such as are determined , by the holy church in her councils and consistories ) explicitely : though not all these points singly , nor all these persons equally , but according to their several state and learning , whereby they are to instruct the ignorant : as for example , they are all bound to believe explicitely that the souls of just men departed without sin , as of little infants ; or if they have sinned , have here or in purgatory fully satisfied , are pass'd into heaven before the day of iudgment : according to the church's determination , making it a matter of faith , in the extravagant of pope benedict xii . beginning . blessed be god . sect. 16. and having said this as to the intention of the pope in our present bull , before i proceed further in your answer , let us take a short survey of the florentin council , of which i can not but blame you of neglect , in that you give your reader so slender an account : and if i must not flatter your sloth , i know not how otherwise to excuse it , then that you were not conversant at all in it ; and so you rested satisfied , with what your cleer-sighted friends told you , or cherubinus his , vbi hoc idem firmatum fuit : since ( if it were possible ) the council seems more full and home to our question . and first , in the third article which the publishers gave you it defines ; if truely penitent souls shall depart this life , before they have satisfied for their commissions and omissions , by worthy fruits of penance : that their souls are purged by the punishments of purgatory after their bodies death , &c. which doctrine can finde no admittance in your new modell ; for all the sufferings of souls , which you fancy by their irregular , and now unchangeable affections , avail nothing as to the purging or cleansing of souls in their state of separation : since that is wholly reserved , by you , to the change of those affections at the re-union . and secondly , when art . 4. upon this doctrine of the council so said down , it pursues to declare unto us : that souls which are purged either in their bodies , ar being uncloathed of their bodies ( as is above said ) are presently received into heaven . i would have you to observe , how this further doctrine of the delivery of them , and the compleating of this purging being uncloathed of their bodies , is by this parenthesis , as is above said , wholly built on the former doctrine , of the purging itself : and it will be unavoidable , since there is a purgation of souls by the punishments of purgatory against you ; that there also is as effectually concluded , a compleat purgation of them whilst uncloathed of their bodies , and an immediate delivery , perfectly condemning , and destructive of your doctrine in the very point in question . but that my reader may have a cleerer view of this unavoidable truth , let us set together , and compare this doctrine of the council with yours . the council defines , that truly penitent souls which depart this life before they have satisfied for their sins , are purged by the punishments of purgatory after death ; and being thus purged uncloathed of their bodies , are presently received into heaven . or as the pope more expresly pronounces : before the reassumption of their bodies , and the general iudgment . now how happily do you , and your new master agree with this doctrine , when you tell us , souls which depart this life with affections to corporal pleasures , suffer a vast grief , by reason those pleasures are now impossible to be enjoyed , but they are now in an unchangeable condition both as to the affections their torment , and the state it self . so that there is no hope they should ever be released before reunion with their bodies ; for though they suffer by their inordinate unchangeable affections , yet not possibly as to any purging or change of their state or sufferings , whilest uncloathed of their bodies ; and therefore can not presently , be received into heaven , or before the re-assumption of their said bodies , and the general day of iudgment . and i would have you further to observe and weigh the words ; sunt purgatae , are now purged , in the preterpersect tense , either in their bodies , ( which you do not deny compleatly perfected in some souls , in this life , ) or uncloathed of their bodies , which still irrationally , gratis , and wilfully you deny , though the council defines of both in the same form and style of words , sunt purgatae , they are now purged . which cleerly imports a purgation now past , and perfectly compleated . but we will take our rise a little higher , from the very process of both the greek and latin fathers in this business of purgatory , now assembled at ferrara , where this council ( though afterwards translated to florence and so is called the florentin council , ) began . for there in the very beginning of the council in order to this decree , this question of purgatory was handled . see tom . 4. concil. gen. oct. synod . quaestio de purgatorio . and both the latin and greek fathers lay down their several positions of purgatory . and first the latins thus begin . we do believe in this world , a purgatory fire : by which the souls guilty of lighter faults ( that is ) venial sins , are purged . for those who have confessed their sins , and have received the most sacred body of christ , and presently die before previous satisfaction : without doubt in the above-named fire , which is commonly called purgatory , are purged ; and together with the help of the church , the prayers of priests , masses , and alms , are expiated . after this the greeks lay down their perswasion of purgatory in this manner . we judge ( say they ) purgatory not to be a fire , but a darksome placee full of afflictions , in which souls now being , are deprived of divine light ; but that they are expiated and freed , from this darksome place and torments , by the help of the church , the prayers of priests , masses , alms , &c. now sir , it were beyond all the degrees of modesty to assert that the question of purgatory was not here disputed or defined : or that they talked onely of charity , as being an immediate disposition to bliss . and it is most cleer , that out of these several professions , in which both sides agreed against you , directly and home to our point in question , of an expiation and delivery from this purgatory ( either a fire , or a darksome place , ) issued out this definition ( being purged , uncloathed of this body , presently ) opposite to your errour . and i would have my reader to observe how positively , it was intended by the council , to deliver us the faith of the church conformable to the unanimous doctrine of both parties , both of the expiation or perfect purging of souls , when uncloathed of their bodies , and of their present delivery , whilest uncloated , for in all this , both the greek and latin fathers cleerly agreed , against this new school : which when he shall have considered , i doubt not but he will rest satisfied , it can not be an act of the vnderstanding , but of the will , which forces the word presently to signifie ( if it signifie any thing at all by these moderns ) at the day of iudgement , which was not the time , either the latin or greek fathers ever thought of , but of the intermediate time of separation , which is our business now in hand . but because this point is excellently well handled , by an eminently learned person of out nation , who with unavoidable strength pursues it more at large , in a paper which came lately to my hands , i will presume to give it my reader in his own words at the end of my discourse [ letter c. ] and further sir , for your more compleat and full satisfaction , since with confidence enough you strongly assert , that it is incomparably false , that either the pope or council ever intended to settle this point of the delivery of souls out of purgatory before reunion . i will add to the paper of this great divine , the answer of a school-fellow of yours , ( yet if i mistake not , a much better proficient , in your masters doctrine , certainly much more ingenuous ) who vanquished with the evidence of this truth , acknowledges , what indeed he could not with any modesty deny , that this your new doctrine of purgatory stands condemned by both the bull and council : and yet he was so captivated , that he endeavours to sustain it by other grounds , he had now learnt in your school . my reader shall find his letter at large , [ letter d. ] sect. 17. but before i pass any further , since i have already told you , that both master white , the author of this purgatory , and his abler scholars are armed against the authority both of popes and councils , it will not be out of my readers way , but very much conducing to my design of giving him a prospect of this school , if now by some short reflections on the doctrine delivered both by this ingenious gentleman , and master white himself , i make good that charge . for by them it will appear to what unavoidable exigencies , the defence of new fabricks in religion , drive those , who wedded to their preconceived phylosophical fancies , are resolved ro square their belief to them . this ingenuous scholar confesses , that truly according to the opinion that the holy ghosts assistance in councils and consistories it without restriction or limitation : the paper delivered [ letter c. ] seems to him to evidence a deliverance of souls out of purgatory , before the day of iudgment . but according to the opinion , that the assistance of the holy ghost , in councils and consistories , is no longer then there is a diligent search to find out what christ taught , and the apostles delivered as so taught ▪ there appears onely , that the council of florence and pope benedict , did think it to be so , which may raise opposition to a disobedience , but not to an heresie . &c. so that unless we shew that the council of florence and pope benedict determined conformably to tradition ; mr. blacklowes ( that is master whites ) calling the doctrine and practice new , will not savour the least of heresie , &c. but foreseeing the strange consequences of this doctrine , he therefore adds , this puts all to a loss ; for how shall it be known , that councils and consistories apply themselves aright ? easily ( says he ) by examining tradition of what you have seen and heard . this is the common light , and plain way promised , to keep even fools from straying from christs doctrine . thus he . now sir this exterminating doctrine was learnt in master whites school , where it is but too too frequent . and first , as to the infallibility of the pope , without which no submission , as to faith , can take place . master white * ( now being constituted by god a speculatour ) proclaims against it with sound of trumpet , and tells us , that to maintain the pope to be infallible , is heretical . son . bu● . and tabulae suffragiales , tab. 19. nay archiheretical , tab. 20. nay the most horrid of all sins , the sin of sins ; and for fear we should want examples , worse then violating sacred virgins on altars ; then treading the ever b. sacrament of christs body , under foot ; or bringing the turk or antichrist , into the christian dominions . son . buc. tract. 2. § . 22. tab. suff. tab. 21. and having thus rid his hands of the pope , he proceeds against the infallibility of the councils , in his tab. suff. tab. 22. this being his signal doctrine . non est impossibile , &c. it is not impossible that the pope or council should attempt to establish that , ( as now of faith , which was some time before not of faith ) and by that very attempt fall into an error , and even promulgate that error , &c. and further he tells us , as to a certain prophetick inspiration immediately and miraculously , enlightning the council or pope , if constantly and by the ordinary law of god it be asserted to be required ; it is altogether fabulous , and asserted without any solid ground . thus he . upon these grounds ( i say ) did this good proficient in this his masters school , endeavour to sustain your otherwaies ruinous fabrick of purgatory ; for in truth there is no other means left to support it , but by the destruction of all the authority of both popes and councils to deliver us our holy faith . and now i desire my reader to consider , ( for his just and full satisfaction of the design of this school ) that if these grounds be once admitted , christian faith , ( which they now combat , ) is a meer mockery . for if after all the canons of councils , all the anathmaes pronounced against any opinion , ( the very anathema it self carrying with it , and being an exercise of that power , invested in the church to oblige us to submission and beleef , ) it still remains to be showen , that the pope or council determined conformably to tradition , or else master whites styling the doctrine and profession new , will not savour the least of heresie ; or that it is not impossible , a council may err , and promulgate an errour , we are at an irrecoverable loss : for no catholick claims any other assurance of his faith , then upon this firm foundation , that our holy mother the church , is his infallible directress . that the councils her mouth are the unerring deliveres of truth . which if it stand no firm absolutely , but upon a supposition of a due application ( it being impossible we should have any higher or more authentique proof , of this supposition , then the council it self ) there is no security , no assurance left of any thing delivered by them . not so ( says he ) we may easily know , when councils and consistories apply themselves aright , by examining tradition , of what we have seen and heard . and shall i a private an illiterate christian ( not yet acquainted with these solid and cleer-sighted persons ) recall all the decrees of councils to a new examine ? is there still a higher court , to which i may and ought to appeal , from their sentence , as to a superiour iudg and umpire over them ? shall i take this liberty upon me , to censure their proceeds , to admit , to reject their definitions , as my weakness shall find them consonant to , or dissonant from , what i have seen and heard ? and if they were to receive their approbation from this court : how can i ( unless a senseless pride blind me ) hope , that my industry in the search , my ability to find , shall not only equallize , but even exceed that of five hundred , perhaps a thousand bishops and prelates , and the scrutiny of numberless divines , assisting them in this inquest ? and even to ease us of this sollicitude , you see what exact care is taken , in these proceeds . pope benedict here tells you of the holy church , that she teaches nothing rashly , brings in nothing unwarily , introduces nothing in faith unadvisedly . and hence it is that all such sacred decisions are still ushered in , with some such expressions as these . after an humble invocation of the holy ghost . after a careful examination of the matter . after a dilige●● deliberation with our brethren , &c. but if all this sollicitude in truth , signifie nothing , if we must not acquiesce here , but re-examine all in a higher tribunal ; i● not this the utter extermination of all that authority we hitherto have believed the church is furnished with , to deliver us our holy faith ? is not this to resolve finally ( en dernier resort , ) our creed into our own brests , to make every idle head competent judge of popes , councils , consistories , all ; and them judges of just nothing ? wherein do those loose bands of disagreeing protestants , all disagree from us , and all agree against us , but in this that we acquiesce and submit to the holy church , as the faithful keeper and dispenser of our faith , and tradition ; and so submit , that from her sentence we admit no appeal , against her decrees , we admit no contradiction , whilst they by a supereminent pride , assume to themselves a power to judg this pillar of truth , and resolve all into their own capriccioes , private reason , spirit , fancies , pride , and nothing . and yet i pray you consider whether by this appealing from the church to tradition ; what we have seen and heard : we are not sunk into a deeper sink of errour , of independancy , then they ? for they appeal to scripture , which ( though irrationally ) they accept as canonical ; they admit their translations as authentick , and contest the sense onely with the church , whilst this doctrine affoords us a far more full and ample reserve to evacuate all faith at our pleasures : since it is still in our power , and we competent judges , what is tradition ; what not : where the council proceeded with due application upon the depositum of faith , where upon the uncertain wavering opinions of schoolmen , or pretended assistance of the holy ghost : which extends to creeds , catechismes , definitions , yea , the very canon of scriptures , and indeed all that any way belongs to christian religion . nor will it avail , if this gentleman , should tell me , that i do him wrong to rank his doctrine with that of the protestants , or indeed hold it worse then theirs , for the protestants down right tell us the church hath erred de fact● in these & these points in particular . he and master white more modestly and shily mince the matter , and teach us that possibly onely , or not impossibly , the council may err , and promulgate an errour . and perhaps he will say that these inconveniencies are saved , by this his succeeding doctrine in the same place . tab. 22. for there having delivered this his doctrine against the infallibility of councils , he presently adds : but it is impossible that such an errour ( thus promulg'd by the council ) should pass into an establisht doctrine of the church , and be accepted as a doctrine delivered by the fathers , and preached by christ . for as to the first , it will presently appear even in this our question , that if their new model of purgatory be subsistent , not only possibly , or not impossibly , but de facto , the florentin council and church hath erred in this particular . and since to say , even not impossibly the council may err , the foundation of all assurance is now pulled up ; i know not but this doctrine is as high , and higher independancy then theirs : and as to those words of master whites . i answer , that they notwithstanding , it is still in his power by his former doctrine ( that it is not impossible the council may err , and promulgate an error ) to evacuate all the canons of all the councils at his pleasures ; for however the authority of the council now stands ingaged in the definition of any doctrine : however the decree is now published to the whole world , however the church accept of the decree , however all catholiques submit to the decree , yet it remains still in his power to say , it never passed into an established doctrine of the church , whilest he , or his cleer-sighted scholars intend to shake it . and how far this his reserve of an establisht doctrine , delivered by fathers , and preached by christ , extends , will sufficiently appear in his very attempt of the faith of the church in our question of purgatory . ( for i have reason to beleeve , he had a special regard to his beloved purgatory , when he renounced thus the authority of councils . ) the consciences of all the illiterate catholiques bear witness , that the delivery of souls from purgatory , is now their received faith , from their present pastors and teachers ; no divine but knows , that for three hundred years and upwards , ever since the promulgation of pope benedict his bull , no orthodox writer but submits to his decree as unquestionable : master white himself tells us , that st. gregory the great was the first founder of that faith ( we now fight for ) a thousand years ago , pursued and sustained by the numberless number of incomparably eminent doctors and saints . in sum , if there be any article of our faith witnessed , any establisht , it is this : not any one carrying after it a more ample continued practise , not any one testified by so many foundations , prayers , masses , almes , &c. as this . and yet this is no establisht doctrine of the church : it is not a truth delivered by fathers , as preacht by christ . and therefore he being overwhelmed with the consent of the whole church for a thousand years , appeals with the protestants to the primitive ages immediate to christ ; their plea and his being just the same , differing onely in this , that they say , the substance of purgatory is not the establisht doctrine of the church as delivered by fathers , preacht by christ : he , that the delivery of souls from thence , is not even yet established . sect. 18. this doctrine then is not the way ( as our ingenious scholar says ) to keep fools from straying , but the way to make fools stray , and supposes a high folly in him who accepts it ; who leaves the received doctrine of the holy church , to gadd after new models of a modern divine . but the way to keep both fools and wise men from straying , is that which all the wise men in the world have hitherto followed , to acquiesce , to submit , to the church , the pillar of truth , without further dispute or reserve , without further examination of her decrees , by what we have seen and heard . we know assuredly , that he shall never have god his father in heaven , who hath not the church his mother on earth . and how injurious would he shew himself ( sayes the pious emperour marcianus ) to the most reverend synod , who should attempt to question anew , and publickly dispute and controvert such points as are once judged and rightly determined . for who will grant ( says pegna ) more authority to the opinions of single persons disputing of faith , according to their own fancy , then to the definitions of councils lawfully called and congregated , where the fathers hearts are governed by the holy ghosts dictamen . t is already excellently well decreed , for many reasons , that things once defined should be no more called in question . for if such doctrines as are thus constituted and decreed , should be again brought under doubt and disputation ; surely no iudgment or sanction would remain firm and strong against any errours what soever : every establisht truth and definition of the church being troubled afresh with the same furies . thus gelasius the first related by gratian . by which my reader will observe , how far a different road , that ancient piety of christians , walkt in , to heaven , then what is now chalked out to us , by this school armed against the authority of popes and councils . sect. 19. but before i leave this point , i will mind my reader , that if it were ( as he supposes it ) lawfull , for every man to call the decrees of popes and councils to a new trial by this touchstone of tradition , by asking his very question , what we have seen and heard ? my adversary hath lost his cause . for to this question , being proposed in our present controversie of purgatory , what can we with truth answer ; but that we have seen innumerable masses , dirges , alms , & c ? and that we have constantly heard , that souls are delivered out of purgatory by these powerfull helps , before the day of iudgment ? and what can we with truth answer ; but that we have hitherto beleeved this ; and if we are still our selves , and are not so inconstant as to be carried away wi●h the wind of a new doctrine , we do beleeve it , and shall continue to believe it . and for the proof of this assertion , i appeal safely even to the consciences of those few proselytes this new master , master white , hath gained : whether till of late this new systeme of purgatory came to light , they ever entertained the least doubt of it ? whether it were not their full perswasion ? a doctrine which they beleeved to have been delivered with as firm and constant an authority , as any other whatsoever ? whether ever they divided this , from the rest of their faith , and allowed it a less degree of assurance onely , as of opinion ? nor will it avail my adversary to say , that it was indeed his full perswasion , bu● not his beleef ; he never understood it , ( though delivered to him from his present pastors ) as the faith of the church , but onely as the generally received opinion of divines : and that in truth he never ranked it among the articles of his creed , but in a lower form , of i know not what consent of schoolmen . for the experience of all mankind will refute this falshood . and confident i am , if a long perswasion of his now received doctrine hath not effaced the memory of his past disposition of soul , his own conscience bears witness against him . for as to the whole universality of catholiques , they still assert and sustain this faith ; they hear not of this novelty without horrour . and for that handfull of persons who are ( thanks be to god ) not one in a million , who have of late embraced the contrary : let them ( for it highly concerns them ) duely examine their consciences , whether the private esteem of their master , master white , the authour of this doctrine ; the comfortable new apprehensions he introduces , in lieu of that great terrour and fear they before were in , of the sufferings of that state : the easing their consciences from the incumbent care of assisting their departed friend● , ( for all this is immediately wrought by an acceptance of this position ) hath not wrought upon their inconstancy to abandon the tents of the church , and to list themselves in this new squadron , to impugn their pious mother : to forsake a formerly received beleef , now to adhere to a new doctrine , which certainly at the first proposal checkt their former perswasion , the holy faith planted in their souls . nor ▪ hath the contrary assertion any thing but a bold confidence to warrant it ; for we know , we feel , we experience in our selves this beleef . we do beleeve the councils can not misguide us . we do beleeve the delivery of souls , before the day of iudgment . this is our faith as firm as a rock , not to be shaken by all the sophistry of the world . if it were possible ( as certainly it is not possible ) that it could be evidenced that our faith of both these is erroneous : yet certainly it could never carry any f●ce of probability , that we have not hitherto , or even yet do not beleeve them ; every man being furnisht within his own brest , with an irrefragable witness , stronger then all the wit and logick of the world . the protestants face us down that we make idols of ●●ictures , against our own souls and knowledge : what impudence is this ? and shall this new school have the confidence , against all mens experience , thus to give the lye to the consciences of the whole christian world ? so that i hope my reader rests satisfied , that even this cour● ( to which he appeals ) hath given sentence against him , even by this question , what we have seen and heard . and how happily hath this our great master , master white arraigned himself ( as the first author of our new purgatory , or any other the first bro●cher of a new doctrine ) under the person of luther . sonus buccinae tract. 1. § . viii . before the tribunal of his bishop , or a nuntius of the apostolick see . that his own condemnation might be the more solemn , and the sentence pronounced against himself conceived in his own words : thus then he makes luthers , and his own process ; and let him be asked ( sayes he ) of the doctrine of which he stands suspected ( and much more if now he hath sustained in print ) whether he believes ( this his new doctrine of purgatory ) to be that doctrin which this present age he now lives in , received from their fathers , of the immediate foregoing age ? whether he received it in his childhood , when he was first instructed in christian belief , and which , till he now became a doctor , he followed ? and let him answer for himself ( for what other answer can he make ) then that ( this his new broached purgatory ) is not that doctrin he thus was taught , whilst he was yet a child : but that it is better doctrine then the former , which he himself hath now evinced out of sacred monuments : heathen poets , out of the bowels and principles of nature , by demonstration , and that the contrary doctrine to which he had been bred , took its rise onely from ignorance of the nature of separated substances . and let the faithfull people ( says he ) encompass the tribunal , now educated in this faith , that the authority of things which 〈◊〉 stand bound to beleeve , descends , handel down from christ our b. saviour , and is otherwise , even till this age : will they n● cry out upon him as an innovatour , a prophane person , an heretick : will they not proclaim and invoque to prisons , fire , with him ; to rid such a plague out of the world ? and he pursues . but let the people be silent , and let the iudge ●erge him . and do you not know , sir , this new doctrine fights against the known laws of your country ? that such an author as you are first thrust out of the sacred communion of the faithful , should expiate or pay for this his presumption with death ? do you not know that you now fight against the fathers and monuments of antiquity ? that you combate an immemorable custome ? that you now impugne that reverence due to our most dear parents ; by whom above all things else , the contrary doctrine ( of purgatory ) is recommended to us as most profitable both for soul and body ? and since it can not with any face be denyed , but that he knows he contends against all these : let the iudg further urge him . from whence sir can you hope to draw any argument of that evidence , which may inforce us and other prudent men to follow this noveltie with an obdurate soul ? and let him answer that out of the scriptures . and the iudg reply ; and do not you know , that wilfully you inhere to holy scriptures ? do you not know that words , do not signifie naturally , but by institution ? and therefore the construction of words is sub●ect to such variety , that it is impossible to pick out any sence demonstratively , at least any one expresly repugnant to the doctrine of so many wise men , who all of them indeavour the understanding of those sacred texts as well as you . or can you pretend christian faith is directed by the ●ables of heathen poets , or that you now can demonstratively shew out of the principles of reason , that to be false , which we all have with unavoidable authority , hitherto believed to be true ; or that you now have attained to such a cleer understanding of the nature of separated souls , that all the learning of mankind before you , could not reach that , which now you pretend to have demonstratively and scientifically proved ? is it not evident ( sayes he ) that this large-wide mouth'd gaping promiser will produce nothing worthy the hearing , but must needs b● esteemed as a meer frantick and mad person ? as he who vaunts , he will do that , which all learned men know is impossible , and the very unlearned see is improbable . and further he pursues ; let the same , or another writer , ( sayes he ) being now unmindful of his own weakness , imagin to himself , that either by his own reason , or explication of scriptures , he hath now found out that which all former ages were ignorant of ( to wit ; that now in the third age or mans estate of the church , we shall be directed by faith no longer 〈…〉 for the future by his demonstrations , which is the position of this our master , as we shall presently see . ) and that this truth was left by god to him , to be revealed and manifested to the church : of which position the vulgar christians , as a sluggish cattel not at all given to speculation know nothing , and so he contemns them ; he laughs at the doctours , he styles the saints lyars , because men : but that he himself is the first to whom god hath made known so great a mystery . but though he be a most arrogant person , let him weigh with him , and consider : though i have hitherto contemplated this sublime and happy truth : but when i come to propose this doctrine to others , they will presently object , and ask whether christian faith hath any other ground of its security then a continued succession through all ages to our present time ? do you sir promise this new light , of science , of demonstration ? if i deny it , will they not presently hiss me out ? will they not cry out to the faggot with me ? and shall we believe that in such a disposition of the faithful people , that ( such an innovatour ) will dare to print or publish his novelty ▪ or that he shall hope to find either buyers of his book , or followers of his doctrine , thus he . and thus sir , your great master pleads the cause , and arraigns himself , and all the proselytes of his new purgatory , thus he thunders and lightens , and i think home to our purpose , for the consciences of all the faithful bear witness against it , the unlearned know it is improbable , and the learned see it is impossible . having said this to the ingenuous gentleman , the author of that letter , who is a very able proficient in this new school . i hope he will pardon me , if i make his letter publick without his name : i hope these short reflections on his and his masters grounds , without which he acknowledges this purgatory can not be sustained , will prove an effectual admonition to him , both to see and repent , that he hath entred himself a scholar into this dangerous school , and therefore out of hand to withdraw his name . sect. 20. and now sir i hope this better proficients judgment will be of some weight , since he is your school-fellow . i think an unprejudiced understanding will be convinced , by that evidence i have already brought : the undoubted intention of the pope was , to deliver us our holy faith , in all the several conditions of souls , which depart this mortal life , either in the state of grace , or out of it ; either which need , or need not any purgation in the next life , and for the council , besides the strength of words of the decree , the very process of it , the several doctrines of the latine and greek churches in order to this decree , will evince that their intentions reach as home , to our purpose , as their words . but because the reverend esteem of ●●ur new master , and of those solid , and cleer-sighted persons stop your eares against the voice of the church : let us try that musick which certainly would cure you of this tarantula . what if we could obtain your new master to plead on the behalf of that faith we now maintain ? this certainly would prevail : let us attempt it then ; if you are not as yet so good a proficient in your new school , that you are ready to believe , the council erred in this particular question of purgatory : i doubt not to conclude you out of your masters own grounds . master white then layes you down this fundamental doctrine . the church ( sayes he ) in her definitions of faith proceeds onely on tradition : and declares to us , that depositum of faith , which was handed down from christ , and his apostles , by an innumerable number of fathers and pastors , to their numberless children and flock , through age to age , even to any one detèrminate moment . when then any controversie is to be decided , and a council is summoned to declare our faith ; what course is then taken ? surely no other then this . the fathers there gathered , lay down that faith thus handed down to them , which they received from their precedent teachers , and was commended to them to deliver to posteri●y , as a sacred treasure not to be violated , since it is their light , their guide in their way to heaven . this doctrine presupposed ; let it not be denyed , but the florentin council proceeded in that very way he hath chalked out for them , in our present question , and my work is done . let us take a view of the council . both the greek and latine fathers meet first at ferrara , afterwards at florence ; their business there is to declare the faith of the church , concerning the state of souls which depart this life ; and in particular , concerning the souls which are detained in purgatory : both sides lay down their hitherto received faith , in order to a decision . let us see how happily they agree with this new molded purgatory . and first as to the latins . they ●elieve a purgatory fire directly against master white , who pretends to demonstate , that no material agent can work upon the soul in its state of separation ; they believe that souls guilty of venial impurities , are purged by this fire , directly against master white who holds ; there is no purging of the soul in the state of separation , neither by fire , nor not by fire ; for this is reserved to the reunion , when her now torment , her irregular affections shall be changed . they believe that souls there detained , by this fire together with the help of the church , the prayers of the priests , masses , almes , &c. are expiated . directly against master white , in the point in question , both as to the indivisible duration of the state , he pretends to demonstrate , and the unchangeableness of it , and the continuation of it till the day of iudgment . being thus unfortunate with the latins , who must needs have thrust this new school out of their communion ; let us see what favour it would find with the greeks . these then profess this belief : that souls there , are detained in a darksome place . directly against master white , who holds that souls in the state of separation doe not only abstract from place , but comprehend , and are in some manner governours , of all place : they believe souls are expiated and freed , directly against master white , who holds there is no expiating and freeing of souls , but at re-union with their bodies ; they believe souls are freed by the prayers and sacrifices of priests , almes , &c. directly against master white , in all the wayes before mentioned , both as to his indivisible measure , or duration of souls , the unchangeableness of their state , and the continuation of it , till the day of iudgment . and most especially both sides unanimously agree against him , in asserting the efficacy of prayers , and sacrifices of the priests , for the dead ; for in his new systeme ( as shall be evidenced hereafter ) these endeavours advantage not the souls any thing at all . what wonder then , if out of both the greek and latin professions , thus directly opposite to him , should issue out a decree directly destructive of this his machin : or whilst neither part would admit him into their communion ; they should conspire to destroy his errour . the sacred council approving : we define ( say they ) that the souls of them , who after baptisme received , have contracted no blemish of sin , as also those souls , who after they have contracted the blemish of sin , are purged either in their bodies , or being uncloathed of their said bodies , are presently received into heaven . what wonders is it , we should have a purging of souls uncloathed of their bodies , and a p●esent translation into heaven , in which both sides agreed against him , destructive of all this new doctrine ? and truly what to answer to this evidence but by those other grounds , that the council did not proceed with due application , and so erred ; i cannot imagine . and now i think i have fulfilled my promise to my reader , that either this new model of purgatory cannot subsist , or else the council , in our very point in question , hath not only possibly , or not impossibly , but de facto proceeded to an erroneous definition ; de facto by this attempt hath fallen into an errour , and de facto publisht it to the world . and the church which hath constantly imbraced this faith , hath de facto erred as well as it . and now i hope your peremptory when , hath received its answer , your so many times reiterated question . when is this purgation perfected , comp●eated , ended ? take the popes answer ( since i hope you are not so good a proficient as to detest and abhominate his authority , to teach you faith , ) before the resumption of their bodies , and the general day of iudgment : let the council satisfie you , ( if you are not poysoned with that detestable doctrine that it may err too , as well as the pope ) being purged , even uncloathed of their bodies , presently . agree and reunite your self to the catholick church , and be refractory no longer upon the itch of novelties , of seeming wiser then all the christian world ever was before you . sect. 21. but still you bite the bridle ; these words so directly opposite to your errour , are in these sacred decisions : there they are , and there they must remain , maugre the gates of hell which shall never prevail against this faith ; and when you have turned your self into all your postures , you appear with this pitiful evasion ; these words are ●here indeed , but ( say you , pag. 19 20. &c. ) they reach not home to our point : the popes ante reassumptionem , &c. before the reunion , depends on the precedent words ; when after death they shall be purged , and after the aforesaid purgation , which words also should have stalked in great letters ; this purgation is indeed supposed , but no way defined : and for the councils , presently , it also depends on the foregoing words ; being purged , uncloathed , &c. which presupposes a purgation held by some divines , in the state of separation , but no way decrees it ; and since the question was not then of the truth of this supposition , ( as now it is , ) but that then it was admittted without more adoe ; you grant us , that in that supposition those words passed into the pope and councils decrees : the pope indeed was of the opinion , that the purgation ●f souls might be compleated in the state of separation ; but what does that concern you : you lawfully dissent from his opinion if you find reason , but not from his faith : where he opin●s , you follow him as far as his reason leads ; but where he defines you submit . now sir as to this , i wondered at your last word submit , for i understand not you , if you understand your master . we are here in a business of faith , and certainly you pass a very handsome complement upon the pope , when you tell him you submit to his definitions : if this be real , ( since your submission in faith can not be grounded but upon the supposition that he is infallible ; ) your master will instantly discard you out of the school : for an heretick an arch-heretick ; for an introducer of antichrist into christendome : this censure he hath fixt on this doctrine , as i have told you before . but as to your plea , though ( to use your own phrase ) it is incomparably false , as is before evinced ; nor can it according to your masters own grounds take place in the council , where they proceed upon the depositum of faith : yet to give you that satisfaction , we will joyn issue in this your subtility , as if your plea were allowable . and in truth , when you say that they proceeded on this as a supposition onely , yonr moderate reader will much blame the boldness of this attempt , because it will leave very ill consequences behind it ; and besides he will tell you , that you had a very great disesteem both for the pope● and council : and that you fancied them to be admirably ridiculous persons ▪ who should proceed to definitions of faith , to declar● us articles of our belief , which regulate so much practis● , on suppositions , not only false but impossible . the whole christian world was in labour about the state of souls in purgatory , the east and western churches meet , the diligent scru●iny of divines make a search into all libraries , papers , scrowls : and after all these throwes , the issue is , n●nsensical definitions upon not onely ridiculous and false , but impossible suppositions . if they had troubled their heads , to tell us that when the sky falls , we shall catch larks : it had been tollerable ; the supposition had been foolish , not impossible : but to tell us , and make ●uch a putther to tell us , when you remaining yet what you are , shall become an angel ? what then shall happen : when indeed nothing shall happen , or any thing may happen , is to render the supream pastor of the church , the sacred assemblies of ●h● shepheards of our souls a laughing stock to children . and yet this is our very case according to you ; for upon this bare and impossible supposition ; that the purgation of separated souls might be compleated before reu●ion , issued this impossible doctrine , that they were presently , and before the day of iudgment received into heaven . and if you had but weighed those very examples you use ( pag. 20. 21. ) you would have observed this . what sense will this bear ? a prisoner when acquitted by proclamation , becomes a free-man : or fire applyed to combustible matter presently burns ; if it be absolutely impossible the prisoner should ever be acquitted by proclamation , or that fire should ever be applyed to combustible matter ? what practise can we regulate by such positions ? and yet your self had a ●winkling light of it p. 21. for having asked your friend , when you should see him in the coantry ? you complain of his canting answer , when he tells you , as soon as he comes down , he will visit you , since ( as you say ) it was the confidence of this , which made you inquire the other we must be confident then of the supposition , or else what is drawn out of it , is nothing . if it were impossible , your time should ever be out , under this your new master , your setting up a new school for your self , would signifie nothing , if it be impossible that you should ever hav● performed your previous exercises , your presently proceeding doctour would be out of doors . so ●hat without being an oedipus , if the supposition ( as you will needs have it ) that souls may be purged uncloathed of their bodies , be impossible , the definitions both of the ●ope and councill are more silily ridiculous , then any fable in aesop or ovid , for in these there is still some morall or physicall mystery coucht for our instruction , in them nothing at all . but how do you parrallel pag 22 , 23. your adversaries proceed , in obscuring some words in an obscure letter , or render it worse , then if he should set in cpaital letters , christ is not risen from the dead , and our preaching is vain , in lieu of these words of st. paul : if christ is not risen from the dead : then our preaching is vain , the cases being so far different : for here st. paul out of one absurdity which his adversary admitted , deduces an other absurdity , and presses it against him . and i pray you , when you write again , tell us , whether the councill and pope dispute here only , and define nothing , or whether they argue only as st. paul did : if souls be purged , uncloathed of their bodies , they presently are received into heaven before iudgment : both which according to you , are impossible . and yet , sir , i applaud your conceit as pretty , to possess your reader , that the pope and councill does not only not define against you , but indeed define nothing at all , and only dispute against your adversary , pressing out of one impossibility , which he admits , an other which follows it . but you tell us , p. 28. and that very truly , that among the divines in the schools , many times such impossible suppositions are sta●ed , to clear a point in question . and yet you are somewhat unfortunate in your examples ; for in this example you bring , if iudas had repented heartily , god had been merciful to him : this is so far from being a question , that no christian can hold the negative . and for your other , if there had been no trinity , there had been no incarnation . the supposition indeed is impossible : but i would willingly know , what divine disputes it : since it is impossible , we can have any light ; that in case there should be but one person in god , he would not have taken humane nature upon him . but though your questions be indisputable , others upon impossible suppo●itions are : where the question cleers a formality which depends not on the impossibility of the supposition , ( fo● so it would be nothing ) but might be proposed in possible terms , though not so justly home to our understandings . as for example , the divines dispute , whether if the holy ghost did not proceed from the son , he would be distinguisht from the son ? which question is no way impertinent : it bearing this sense in other words , whether the procession of the holy ghost from the son , be the precise reasen of the distinction between those two persons ? and so for our better comprehension of this nicity , is stated in that impossible supposition . but though this and the like nice subtilities may be●it metaphysicall schoolmen , yet with reasou you were shye , and therefore tell us , p. 28. however it may suit with the gravity of the supreme pastors decrees , to proceed on such metaphysicall nicityes : whilst in truth , without these mealy mouth'd excuses you should have plainly told us , that both the pope and councill proceeded on such quiddities , however it beseemed , or misbeseemed their gravities , or else you tell us nothing as to your purpose of building these definitions upon impossible suppositions : much less will it be to our purpose to tell us , that perfect charity brings an immediate heaven ; which is not ours ; nor the popes question , ●in which he was , as you would perswade us , to ennmerate all possible and imaginary cases : and yet you would possess your reader , as if those sacred assemblies , who are to deliver the world that faith which is to regulate the practice of all and every christian , should proceed onely on these niceties and formalities of school-men : for you insinuate , p. 29. that the pope spake onely to them : as if we were bound to beleeve in our metaphysical disputes in the schools , whatsoever our practise be out of them . and yet all our practise of devotions for the dead , stands on the firmness of this doctrine : which if built on an impossible supposition , these formalities can regulate just nothing . so that the objection you made to your self , still remains in full force : that this is but an evasion , which gratis , and without any ground you make use of , to evade an otherwise unavoidable authority . i can not then but lament the misfortune of that age , that this school was not then opened , or hearkened unto ; that you your self were not called to counsel in this business : it would have saved both the pope , and councils credit ; you had quickly taught them what suppositions to make ; what decisions to build on them , and much more effectually ; one thomas the englishman , appearing from the east of the trinobants , had put a stop to this torrent . my reader himself will easily observe , what a wide gate is laid open by this sphistry , to evacuate the rest of that bull , nay , the most of our holy faith , and doctrine of manners . wha● if another trinobant should rise and assert , that it is not possible any souls of just men can pass out of this life , without need to be purged in the next : what could this bull avail against him , though he should accept it ? what can this definition , that such souls passe immediately to heaven , be of force against him , whom my adversary hath furnisht with this ready answer : it depends on a false supposition● the opinion , not the faith , of the pope . what if an other should sustain , that it is not possible any soul should leave this life in mortal sin : what could he be concerned in this decree : that such descend immediately to hell : whilest to him this doctrine is built , on a false supposition , the opinion , not the faith of the pope . and in our other beleef , what if a new imp of hell should arise , and admit onely a metaphorical , and not a real son in divinis : how could this blasphemy be repressed by consubstantialem patri , in the sacred nicene creed , whilest he is ready furnisht with his answer ; this depends on this false supposition , that ●here is a real son , which i deny . and in our doctrine of manners , what if the same miscreant should say , that a moderate affection to a concubine , is a less crime then ●n immoderate love to a wife , as less intangling our souls and hindring their pursuit of the divine love : what could the contrary faith of all the christian world , or the doctrine of christ , saying , if thou wilt enter into life , keep the commandments , avail against him , who hath his answer ready , that this faith and doctrine depends on this supposition , that god hath forbidden the one , and not the other ; whilst in truth , god hath neither commanded , nor forbidden any thing at all . sect. 22. and now having answered this , i know not any thing else , thar carries any appearance of strength in your book : so that i might fairly take leave of this subject : but i will not be a niggard to my reader , i design to give him a cleerer view of your school , this will serve as an introduction to those further discoveries i design for the future . and as to our present business of purgatory ; my reader may perhaps have met this new model , sustained in english : he hath perhaps heard , that the faith we here fight for , is but a late device brought into the church by st. gregory the great , the glorious apostle of our now unhappy nation , pursued by venerable bede , odilo , and a long catalogue of eminent . saints and doctors , since that time , and so took its rise and continued support , by pi●us , but sillily credulous monks : for all those lights of the church are most severely whipt for their foolish credulity of dreams , fansies , melancholy apprehensions , and nothings . and besides , because it is provoked ( after the mode of our late cast-aways in faith ) to the primitive ages immediate to christ : i will ( for my readers just satisfaction ) give him two or three of the most eminently learned fathers of those ages , to which they appeal , and the rather because it will appear how far different their sentiments were , both as to the substance of those sufferings , as well as to the co●tinuation of them , from those of this modern school . let great st. augustine stand in the front . we may not doubt ( says he ) but that the dead are helped by the prayers of the holy church , and by the wholsome sacrifice , and by the almes , which are distributed for their souls , &c. for this is a doctrine delivered by the fathers , and observed by the whole church . and afterwards ; now when works of mercy are performed for their assistance ; who doubts but that they help them , for whom prayers are not in vain offered up , to the divine majesty ? &c. this place i choose to stand in the front , because it strongly asserts the essence of purgatory derived by tradition from the fore-fathers , and observed by the whole church , and because it is so home to the relief , those souls receive by our prayers and alms. and now this great father having told us , what he hath thus received as to the substance , let him also tell us what he hath received as to their sufferings there , and continuation of them . let no man say , i care not how long i must tarry in the way , if at last i come to aeternal life ; let no one say so , ( dear brethren ; ) for surely , that purgatory fire will be more severe then any punishment which can be felt or imagined in this world . and again : according to the greatness of the sin , shall be the length of the stay . and again : we must so long remain in that purgatory fire , until the aforesaid small sins ( as it were chips , hay , straw ) are consumed . let us add to him , learned origen , more ancient then st. augustine ; who though he afterwards erred , yet in all points stood cleer , when he writ those learned commentaries i here cite . the nature of the sin ( says he ) is like the matter which is consumed by the fire , which as the apostle affirms , is built by sinners : who upon the foundation of christ , build wood , hay , stubble : whereby is plainly declared , that some sins are so light , as they may be compared to stubble , to which if fire be applied , it can not stay long in it : other sins are like hay , which the fire also consumes without much difficulty ; though it stayes somewhat longer then in the stubble : and other sins are compared to wood , in which , according to the quality of the crimes , the fire finds a lasting and great substance to feed upon . thus therefore each sin , according to its quality or quantity , is punished ; but for how long time , or how many ages this purgation ( which is by the punishm●nt of fire ) shall endure ; he alone knows , to whom the father hath committed all iudgment . let 's hear pious and learned s. greg. nyss. in that excellent disputation he had with h●s sister macrina . as they who purge gold , ( saves he ) from its drossie mixture by the fire , do not onely melt that which is adulterate , but must of necessity melt that also , which is pure , together with the counterfeit , bad , and corrupted matter ; which corruption being consumed , the gold remains purified : in like sort , it is also necessary , that whilst the naughtiness and corruption is consuming in the fire of purgatory ; the soul , which is united to this naughtiness and corruption , must continue in the fire until that adulterate , gross , impure , and corrupt matter , be wholly abolisht and consumed , &c. wherefore the torment and sorrow there suffered , is measured by the quantity of the vitiosity ( as he terms it ) and naughtiness , which is found in each one of the sufferers . for it is not meet , that both of them , to wit , he who for a long time hath wallowed in forbidden evils , and he who hath faln into certain mean offences , should be equally tormented and afflicted , by the purgation of his vi●ious custome , and habitude : but proportionably to the measure and quantity of the matter , shall that pain-bringing flame be inkindled , to continue for a longer or shorter space of time , according as it shall find fewel to nourish it . the soul therefore that is clogg'd with a great inherent burthen of matter , must necessarily suffer a great and longer induring flame , which may waste that matter : but the soul to which that consuming fire is applied for a less space of time , the p●nishment doth remit , so much of its vehement and severe operation , by how much the subject hath a less measure of corruption , vitiosity , and naughtiness to be consumed . i hope , sir , when you have perused and duely weighed the how long which rendred st. augustine so sollicitous , his length of the stay , in propottion to the greatness of the sin : the whose analogy of wood , hay , stubble , ( in which st. paul had before delivered this doctrine of purgatory ) exactly answered by the time of their sufferings , in origen : his how long time , how many ages : the whole design of st. greg. nyssen in his discourse , his kindling the flame for a longer , or shorter time : his so many times repeated a great and longer induring flame : his apply'd for a less space of time , you will see those ages to which you appeal , had far other apprehensions of purgatory then are consistent with your new systeme ; and perhaps a modest christian divine would have blusht to pronounce , that all these apprehensions proceed but out of ignorance of the nature of separated souls . de med. stat. dimens 17. and if he had had the least respect for christian religion , he would have sunk with shame , to appeal from all the light of christianity , to the ancient fables and fictions of heathen poets . how could those shameless words pass from his pen ; much better then and more solidly then they , did the poet philosophyse in the sixth the aeneads , where he fansied to have found his purgatory , never admitted or thought of in christs school ? pardon me , sir , if a zeal hath transported me ; i can not endure the confidence of a christian writer , who should prefer a fable of virgil , before the consent of all christianity , and that now in point of faith , of purgatory . it is to give an approbation to an infamous slander i have read in a modern enemy of the catholick church : that she hath pickt her tenets out of the poets , and now their fables stand canonized in her creed . but to the consent of these great lights of the church , let us add the publique lyturgy , the great conveyer of tradition to us ; let it give testimony to this faith . we find the priest at the propitiatory sacrifice for the dead , powring forth his devotions in this manner . dread iudge ! whose iustice is severe , their long black score of sin make clear , ere the accounting day appear . what new construction shall we have of this ante diem rationis , ere the accounting day : and every where grant them rest eternall . receive , o lord , the sacrifices and prayers for those souls we make a memory of this day make them pass from death to life . and more expresly in the prayers and post-communions . grant , we beseech thee , o lord , that the soul of thy servant being purged and discharged from his sins , by these now offered sacrifices , may obtain mercy and rest. what senseless devotions are these whilst separated souls cannot be purged or discharged by any sacrifice whatsoever , since that is reserved to the state of reunion ? sect. 23. but to this clowd of witnesses , to all the authority we can imagin in the catholick church , to the consent of all the christian world , fathers , councils , popes , to the constant and universal practice of all the faithful , not any church , chappel , altar , oratory , but speaking it alowd , in their continual prayers , dirges , masses , almes , doales , &c. what is opposed ? but , thomas anglvs e generosa albiorvm in oriente trinobantvm prosapia orivndvs . thomas the englishman descended of the generous progeny of the albii ( i think he construes it whites ) in the east of the trinobants : a● which in good modest english is , thomas white of essex . together with the autority of the heathen poets . not so ( you willx say ) we have not this thomas the englishman , with this frightful title : but with his reason , with his demonstration : with that indisolvable chaine of necessary conclusions , pursued with irrefragable evidence ; through the most abstruse properties of bodies , to the clear discovery of separated substances , not onely of souls , now severed from that clay , which before inclosed them : but of angels , those clean , pure spirits , which never had any allay of drossy matter . dives promissis : to be rich in promises may accompany very poor men : would your performance were answerable , though much short of the full proportion . this , truly sir , is a very handsome invitation to your school . but is this the onely entertainment there ? o no , we have an incomparably higher and nobler feast prepared for us . all this is but his peripateticks : the atchievment of thomas the englishman of the albii of the east-saxons . what shall we hope for in his theology , now he hath gotten this much nobler title ? what is it for the now great trinobant to understand men and angels ? this towring soul flyes much a higher pitch ; by his adamantine chaine of demonstrations , he soars up to the a inaccessible light of the divinity , he leads us into the bosome of that incomprehensible essence , and there evidences by cleer light , the b eternal generation of the word , the procession of the holy-ghost : there he inlightens us cleerly to see , an eternal father , a co-eternal son , a substantial love , generation , processions , nature , persons , all : in sum whatever our astonisht humble faith , hath hitherto only accepted by revelation . c and yet which is more admirable then all this , and which never yet fell into any mans hopes or thoughts that it could be possible , even of those contingent verities , to which the divine will is free ; and where neither part of the contradiction determinately , can have any necessary tye to the cause ( as certainly , all created truths are , for god to any thing besides god , can have no necessary connexion ) he with his incomparable chain , fixes even in such contingencies , this determinat part of the contradiction . and all this after our great knight , his standard bearer , sir kenelm digby d had now held forth his new torch , to the hitherto darkned world . may sir , this your great master be happy in his glorious undertakings ; may success attend and wait on his endeavours . phaetont youthful attempt to drive the sun , was nothing to this enterprise ; and yet — magnis excidit ausis . happy we who are reserved to this third age of the church which is no more to walk by faith , but by science ! happy we that now live , when this new sun appears from the east of the trinobants , who gives the second wing of knowledg , to the woman , to the church ! but especially happy we to whom the acquaintance of this miracle ( for a man i dare not style him , nor an angel , since even to them , but by revelation , these mysteries are hidd , ) hath not been denyed i may all other doctrines be silenced , all other schools shut up ; they have hitherto led us in a clowd , in a submission of our understandings to obscure unseen verities , upon the authority of god the revealer : whilst he ( tearing this veile of ignorance , which incumbred our understandings , ) hath displayed with light and evidence , and plac't all in the mid-dayes sun , whatsoever we have groped for hitherto , in the dark obscurity of faith . let us no more envy the happiness of those who conversed with our b. saviour in flesh , who heard that heavenly voice , who beheld that ravishing countenance , beautiful above the sons of men , who were eye-witnesses of those stupendious miracles he wrought , in confirmation of that doctrine which he brought from the bosome of his father . let not an other bragg , he received his faith from the mouth of s. peter , the rock : of s. paul , the vessel of election : of s. iohn the beloved of iesus : but let all these worthily envy us , who now have a docto●r , as far excelling all them , as light excells darkness : as day , the night : as evidence , obscurity it self . for alas ! what did peter , paul , or iohn , or our b. saviour himself ? they layed down obscure positions , abstruse hidden mysteries , and in confirmation of the truth of what they delivered wrought miracles : which certainly inforce no assent , but leave us to our former liberty : leave the object it self , in the same obscurity it was before : for since they are neither its cause , nor effect , but purely extrinsecal to it , they enlighten not at all the object in it self . what then was begotten in the souls of those holy apostles and disciples , who followed our b. saviour by his preaching ? but a free , voluntary submission of their understandings , to those obscure truths he deliver'd upon the authority only , of their heavenly teacher . but our great master promises a far other proceed : not by an attestation extrinsecal to the object , will he confirm those truths which he delivers to us , but out of the cleare principles , and intime notions of the objects , out of the very bowels of the mysteries themselves , he will render all cleer , evident and perspicuous ; and ravish our souls ( even whether our selves will or no ) into an assent , not any more of an obscure , dark faith : but of a cleer , apparent science , even to the a full content and satiety of our truth-thirsty understandings . let him then possess the chair ; let him be inthroned ; let peter , paul and iohn : nay , let our master who came from heaven to teach us , give way ; let all other doctors whatsoever , attend upo● his triumph . let the astonisht captivated world , shutting henceforth their ears to all others , hear him alone . why should we trouble our heads any more with the gospels , with paul ? we find no satiety of our understanding , in their bare , naked assertions . in the beginning was the word , and the word was with god , and god was the word : what if ten thousand miracles were wrought , in confirmation of this doctrine ? my soul ha●h not its full content : i still thirst after light , after evidence , which here is not to be found . let us then , shutting our ears to these drily proposed doctrines , hear great trinobant , and satiate and glut our understandings with this his evident , cleer demonstration . for thus what st. iohn obscurely had told us , he makes apparent : that there is vnity and plurality in god ▪ without repugnance . since that god knows himself , and the thing defined being put , the definition is also to be put in him , ( but to know is to be another thing , as another thing ; and to be known is to be an other thing , as an other thing ) the business is plainly ended : that god is in god as an other , in an other : and by consequence aliety is truly and really , and as a predicat of god , found in god , and not onely as a manner of predicating , or as it is in our vnderstanding . here is light , here is evidence able to ravish a soul ; nay , satiate and surfet her , in the height of all her thirst and longing after truth . sect. 24. in truth , sir , a sober reader , though he were in a melancholy mood , would be tempted to smile , at this demonstration , ( as you did pag. 11. at the word verbatim . ) and yet that passion would justly give way to his indignation against this presumption . no christian , but hath heard , that the faith our b. saviour taught mankind , was to continue in his holy spouse the church on earth , till the consummation of the world , and his second coming to judge . and can we cease to wonder , or indeed to conceive a just indignation , now to find a thomas the english-man , who after forty or fifty years study , should tell us , that in truth we have all been mistaken : there is no such matter : but that in the infancy and child-hood of the church , she was to walk indeed by faith , but now , in the third age , or mans estate , she is no more to be governed by faith , but by science , by demonstration . in this very third age or mans estate of the church , in which now we live , to begin undoubtedly from himself , ( since he admits of no one demonstration in any one former schoolman ; and himself promises thousands : ) and all this made out of the most prodigious explication of the apocalypse that ever saw light , as if it were a meer poem , and a stage-play : and peculiarly of that passage , that there were two wings of a great eagle , given to the woman , that she might fly into the desart : he understanding this woman to be the church , these two wings to be faith and science ; faith , which our b. saviour gave her in his oeconomy on earth , by which she was to steer her course in her nonage ; but now she being come to mans estate , he himself gives her the other wing of knowledg ; for henceforth she is onely to be directed by his demonstrations . and with this new wing , he now gives her , fairly she may walk , if she please , unless she be able to fly , as she hath hitherto done for sixteen hundred years , with one wing alone , since this wing quite destroys the other , evidence and science being perfectly destructive of obscurity and faith . but it is worth my readers pains to see this admirable conception of his fancied demonstrative third age of the church , described at large in the same book , sect. 9. and elsewhere . in the tenth chapter ( sayes he ) begins and is perfected , the enarration of the third age of the church , which because it is to be prosperous and blessed , and subject to few evils , therefore it is described onely in general , &c. the reason of this is , for since grace prefects nature , and since in rational nature there are three degrees , or species of knowledg , by which successively the soul receives increase , to wit faith , which governs children : opinion , which steers young men as yet unexperienced and unskilful : and lastly , science which directs men now perfect : it is necessary that in the church , nature ascend by the self same degrees . till constantins time ( the first christian emperour ) faith alone took place : from constantin till our age , hereticks , were combated by rhetorical and logical dissertations , which because by little and little , is fitted to conduct men to evidence , the immediat succeeding age of the church is to be expected , in which evidence succeeding , there will be no place for heresies , but the church shall flourish in most perfect peace and prosperity . and having thus adorned the scene , he brings himself down from heaven , with these happy demonstrations in this manner . as in this chapter ( sayes he ) s. john teaches , describing unto us , a strong angel ; as fitting for mans estate : descending from heaven , from whence all good things are derived to us . cloathed with a clowd : that is with a celestial garment , as who brings heavenly things to us : not keeping himself aloof from us , but even approaching and coming neer unto us : ●nd the rainbow , which is the symbol of divine peace , hung over his head and his face was like the sun : to wit , as he who came to communicate perfect light , to humane kind : and his leggs in strength and firmness , as pillars : and in activity , as fire : and he had in his hand , an open book , that is to be read and understood by all , and in which there was no obscurity or involution : and he put his right foot on the sea ; that is , he subjected turbulent spirits by force and power : and his left foot on the land ; that is , confirming and strengthening the humble and meeek : and he cried out with a lowd voice , even like the roaring of a lyon : which apertains to the latitude of the church , which is signified to be extended as farr as his voice might be heard , &c. and the effect of his voice was , that the seven thunders might speak their uoices ; that is , have their effects : which the apostle is forbidden , to write for the reasons above delivered ; nevertheless , he is commanded , to seal them in his memory , perhaps to be told to pious men in privat , not publickly to be promulgated to the church . but least this could not be so happily adapted to himself , and his long lasting third age of the church , steered by his demonstrative religion : since presently the text introduces this same angel swearing . that time should be no more , and s. iohn is presently described to have devoured this open book , which the angel brought from heaven . which might seem to regard the end of the world , when time shall be no more , but these circulations of the heavens shall receive their last end and period : he tells us , that this oath of the angel , and this devouring of the book , by s. iohn , belong to the preparation of the ensuing ruine of the world , and consummation of all things . and the book though sweet to the tast , and hearing , yet was bitter in his stomack : and could not be contained , but forced him to preach the doctrine of it , to others . thus he : but it is a good divertisement to see how after this sublime conception had fallen into his head , how he huggs it , and pleases himself with the fancied happiness , of that state of the church , which thus shall be steered by evidence , by his demonstrations : and how far he prefers it , before all whatsoever we have hitherto been acquainted with in christianity , and even prophesies of our future happiness by it . a all phylosophy shall be new molded , all theology shall be refined , by his and his knights demonstrations . b never were school-boyes so handled by an imperious master , as he ( besides the correction bestowed on all the fathers for a thousand years ) whips all the school-doctours , none excepted , and with most exquisite contempt , persecutes all their learning . and of the church he foretels , in this third age there shall be , no persecution , no heresies : but she shall flourish by his demonstrative religion in perfect tranquillity . she shall now be furnished with persons of most sublime and eminent sanctity ; and though there shall be no occasion of martyrdom : yet the supream saints , the first fruits to god and the lamb , shall adorn this mans estate or midday of the church ; persons of most sublime contemplation . and further as to the civil governments of magistrates , and happiness under them ; he prophesies . instit. sac. lib. 3. lec . 2. since this ( sayes he ) is the supream state of humane nature ; it will also bring with it the bettering of the manners of men , the governments , and commands of soveraigns , and supream magistrates , shall be more mild and moderate ; few warrs among christians , the commodities of life far greater : all excellent arts cultivated , and brought to the highest perfection . and since the supream governours shall find forraign warrs necessary for domestick security , they shall disburden the turbulent and ambitious spirits among christians , in wars upon barbarous nations , and infidels , the enemies of this demonstrative religion : whom since now they excell in arts , they will easily conquer by arms ; and contain them in their duty , by an even handed , equal government , and shall convert them to christianity , and so christ shall raign in the whole globe of the earth . nor is it to be doubted , but that this state , being the very flower and vigour of humane nature , shall be of a most long continuance . thus he rapt in an extasie prophesies ; such golden ages , melancholy men in love with their own long setled apprehensions , fancy , and dream of . and his scholars will easily believe , ( that he now having establisht an eternal peace in our nations , by that admirable doctrin , in his book of government and obedience : ground . 16. that a dispossest magistrate is worse then an infidel , if he doe not renounce all his title and claim : and that all his subjects are obliged to resist his attempts : ) their masters demonstrations marcht of late to the confines , with the two great ministers of state , and have now concluded a peace between france and spain . but this were tollerable , if this were all : why should not every man enjoy his own thoughts ? why should not this great master be as happy as his own imaginations , and the applause of his scholars can make him ? but thus to betray christian religion to atheists , to disbeleevers : to display his banner of evidence ; to open his school of demonstration , to reduce all those stupendious mysteries of religion , to the natural force of our too too weak understandings , ( and as i now exemplified in the aeternal generation of the son of god , a mystery naturally unknown to men and angels ; for even those celestial spirits in their now state of fruition , veil their faces with reverence , when they cry , sanctus , sanctus , sanctus , to the adorable and ineffable trinity ) to tell us , even in these sublime mysteries we shall be furnisht with evident demonstrations . and after this , the production is a discourse so frivolous , so unconcluding : assuming not onely what is false , but what is erroneous ; and inferring quite another thing in the conclusion , then was in the premisses ; so that no phylosopher of two years course , but sees the emptiness of it , no divine of one years standing , but has learnt the errour of it ; is to render our holy faith ridiculous , vain , and contemptible to naturalists , to disbeleevers . sect. 25. why should we then wonder , if we have a new purgatory ? alas , sir , we have a new systeme of a whole , intire , new religion : we have a doctour who with long melancholy thoughts , having fansied a world in the moon , perswades himself , that all the faith christ taught us , shall be evacuated : all other schools shall cease : and he , forsooth , for the future be the sole pole-star of the world . it is not unworthy of our observation , by what wary sters this new divinity ( which fitted to the genius of our times , i never read , but think i am in a romance ) walkt into the world . the first attempt was upon scripture , where by a long catalogue of its uncertainties , by the transcribers , translators , printers mistakes , or the wilfull corruptions of iews , hereticks , half-witted and bold readers : it would puzzle any mans arithmetick , to count how many to one it is , there is not one true word of scripture in scripture . upon the sole score of the transcribers mistakes , ( in that supposition , that there were two thousand copies writ of the bible in a hundred years ) he concludes it sixteen to one , against any determinate word , that it is not the true word of scripture , this onely saved , that the same errour might be in several copies . after this succeeded the infallibility of the pope , of which i have given my reader his sense already . then followed , that he should attaque the authority of the councils , which , in truth , with a better grace , and a complement of a non est impossibile , he sent packing out of his school : and yet all this while he bore us in hand , that he would save all , by manly sustaining tradition , the uninterrupted doctrine handed down and delivered , by the succession of fathers to children , from christ and his apostles to any determinate age : but because this tradition could not , with any appearance be sustained , but that it carried or supposed , the infallibility of councils : since there is nothing more universally and constantly beleeved : nor can we imagine any more authentique proof of any doctrine , that it is delivered by tradition , then the decree of a council : and yet he being resolved , by the ruine of that authority , to make way for his demonstrative religion : tradition faded and dwindled , into this mysterious expression : that the errour of a council , though promulgated , should not pass into an established doctrine of the church , as delivered by fathers , and preached by christ : by which he brought all into his own power again . and when he had thus ( as he thought ) cut all the sinews of christian-beleef ; the mystery of all the design is discovered : we must be governed by faith no longer : christ with his doctrine hath possessed the chair long enough : master white with his demonstrations , must now take place . and least my adversary should tell me ; i do him wrong , in asserting , that after the rest , he hath now laid tradition aside : i desire him and his solid cleer-sighted friends , to give me a catalogue of all those doctrines he admits into his new theology , or prooves in his institutiones sacrae ( which are to be our scriptures , fathers , councils , school-men , for the future ) by tradition , or on the score of authority . nor let him complain ; i impose a heavy task upon him : those who are acquainted with every ressort of his doctrine , will quickly answer it : the catalogue will proove so slender , so short , it will cost him no considerable pains : i could comprehend them all in this one word , nothing : for in truth , there is none at all : so safe a truth it is , that in lieu of faith and christian religion , we have nothing in this school , but under the title of peripatetick and sacred institutions , an epicurean , lucretian phylosophy ; or rather a medley of both theirs , and aristotles phylosophy , and pretended demonstrations : not of our faith , as catholiques have hitherto understood it , but as now changing quite the notions of the mysteries , he is pleased to understand it . of which we shall see more hereafter . sect. 26. why then should we wonder at the issues of this brain ? what should we wonder at these productions , which out of an absolutely erroneous method , were hatched , and brought to light ? it is no marvel , if a most exotick phylosophy being presupposed , an equally or more exotick divinity is built upon it . a little errour in the beginning , prooves a great one in the last end . the attempt to square theology , to ( i know nor what ) pretended demonstrations , hath wrought this destruction . nor need we the help of divinity : our own experience and reason sufficiently evince , and discover this method to be ruinous . there is no man who hath made even a moderate progress in sciences , but is sufficiently convinced how weak , how feeble our understandings are : they are but novices in sciences , who are puft into a vanity , as if they were even now become masters . the better proficients they grow , the more daily and howrly do they cleerly discover their own ignorance . let 's consider it in particular ; there is no knowledg so certain , so connatural to our undexrstandings , as that of quantity , the object of mathematiques : and yet all the wit of men , that ever yet have been in the world , come so far short of the discovery , that millions of problemes might yet be proposed , which no man can solve . and now as to our knowledge of natural bodies , it is far inferior to the former ; for of these we scarce understand any thing at all . who ever comprehended the composition , the properties , or even the essential notion of a fly ? what physitian ever understood fully the nature , the operations , the effects , of any one herb , any one simple ? who ever knew how rubarb works on the innumerable parts of our bodies : how it purges , how it refines , how it abates , how it heightens the several humours of it ? st. basill understood our weakness much better , who in his 168 epist. to eunom , prosecuting this subject , proposes above twenty questions ( to which twenty and twenty more may be added ) of a contemptible emmet : in none of which , the wit of man can satisfie his curiosity . and if we are thus short in those things we daily converse with , which we touch , and tast , what will our knowledge amount to in separated substances , in souls , in angels , in god himself ? the true ground of this our ignorance being this : that our understandings in our present state of mortality , being onely naturally moveable from our phansies , which depend wholly on the weak reports drawn from our senses : we have not , in this state , without revelation , any other notions but such as are abstracted from sensible objects ; so that the peculiar properties of abstract substances ( since we are not now possest of the peculiar essential notions of them ) can not now by us , naturally , be known . and hence it is , that finding our selves so feeble , in things the most obvious even to our senses , all the wise men of the world , have ever been struck dumb , and ravisht in the consideration of that omnipotent hand , which built both us , to honour and love him , and them for our use to that end ; so that where his authority is ingaged , as certainly it is , in all things that apperrain to faith : we abase our prying proud curiosity , and square our weak apprehensions to them , and not these stupendious supernatural mysteries , to our creeping groveling apprehensions of nature . it was then upon this mistake , that this new purgatory came to light ; it is one , and but one of a thousand of those unheard of productions , this new phylosophical theology is stuft with . i could give my reader many instances of doctrines he never yet , not indeed the world was acquainted with : but i will conclude with that very doctrin ( because it offers it self as neer allyed to this our present subject ) with which he concluds his demonstrative divinity . it is concerning the damned souls ; for we have not onely a poetical purgatory , he hath also furnisht us with a most romancical hell : and who can but smile to think of those ridiculous mimick postures , he fancyes of horse-coursers , dancers , fencers , bowlers , and all other brutals attempting now in hell in all their several postures ; those very pleasures in which they constituted their final end in this life . thus then of those souls he concludes : their misery ( sayes he ) depends on their present perverseness , so that if they themselves would , they might even yet be happy . out of the force and series of nature , of which they are parts , nothing better ( to wit , then to be damned ) could happpen to them ; neither to all of them in general , nor to any one of them in particular . and least nature or god should escape this fatall doctrin , he adds : and even nature and god himself should have been worse , if they had been otherwise dealt with . pagan fatality ! out of the force and series of nature , nothing better , could happen to iudas then to be damn'd ; and if he had not been so , god had ceased to be god : as so , forsooth , wisdom is justified against her children . thus he concludes his prodigious theology . sect. 27. and now i hope my reader hath some light of the method and genius of this our great master and his new school . it will give him an introduction into the further discovery of their learning . but because his pretended demonstrations are now so cryed up by that little handful of his scholars , whose itch after novelties hath rendred proselites of his doctrin ; and since in the entry to my discourse , i have laid down those ( as they would have us believe ) unshakable grounds , of this new minted purgatory : my reader may justly challenge that we should take a survey of them . and though this might seem weakly to anticipate , what i heare far abler pens have undertaken at large , yet why should we not take a short view of them , and that even in the very order they lye . and first then , leaving his gibberish notion of a separated soul , how ridiculous is this position : that the proper accidents ( that is , those things that are in the soul according to the soul , its practical judgments , its affections to friends and acquaintance , even to corporal pleasures ) are the soul it self . since that they are so , is not onely indemonstrable , but incomparably false : for the soul is both created without them , remains in the body without them ( in such as by grace have subdued these inordinations ) and much more in heaven , both with , and without the body , before and after the resurrection : and even in his systeme of purgatory , the soul shall be divested of them at the re-union : and yet all the peripateticks or lucretian phylosophy in the world , can never evince , that the soul can be separated from it self : therefore nor from these affections if they be the soul it self . and how came these immediately insuing words , to escape his wary pen , that the soul without them were more imperfect ? are those very affections which constitute purgatory and hell too , perfections of the soul ? or when she comes to divest her self of them at the re-union , does she remain more imperfect in heaven , then when she was in the state of suffering by them ? or is she then not her selfe because she is without them ? or had she been less perfect if she had passed out of this life , by perfect mortification without them ? but because this doctrin , that the soul were more imperfect without these affectinos , is very neer allyed to an other excellent doctrin of our great master ( and which will much promote solid devotion ) of the corporal pleasures themselves ; let us compare them together , they agree very happily , and will illustrate one an other : since corporal life ( sayes he ) is made in order to the attaining of beatitude , and corporal pleasures are conformable to corporal life , and therefore of necessity that corporal life in its kinde , is the best , which hath the most , and greatest corporal pleasures : ( as elsewhere is shewn more at large ) and further , since the best corporal life , doth best serve to the attaining of beatitude , it is also necessary that the christian discipline ( which is the mistriss of beatitude ) should even fill our lives with the pleasures of the body , and those who live piously , should enjoy a hundred fold ( of those corporal pleasures ) more then those who live ill . might not this excellent sermon very well become a st. austen or a st. paul ? no truly , sir , they never were acquainted with this demonstration : they lived in the non-age of the church ; they were steered by faith not by this evidence and science . and so they walkt in austerities ; tenances , mortifications . they never fancyed , that that corporal life was best in its kind , which abounded with most and greatest corporal pleasures : much less , that such an one was best adapted to attain that beatitude they thirsted after . they looked on corporal pleasures as the bane of the soul : but our great master being still himself , might well teach us , that the soul without these affections were more imperfect , since he placed the perfection of a corporal life , best adapted to attain beatitude , in the injoyment of the pleasures themselves . in earnest , sir , i have a scruple to translate such doctrines as these are , which onely befit epicurus his school , and the life of hogs : ( though you would perswade us they are truths which promote solid devotion ) if i were not confident of my readers vertue , and that they will beget a just horror in his soul , both against the doctrines themselves , and those principles that lead to them . sect. 28. secondly , how frivolously he concludes , that the affections to corporal pleasures accompany the soul in her state of separation ? their rise , their origin is the body . the soul were untouchable by them , if it were not by reason of that union it hath , to that clay which now incloses her . how could the soul be concerned to see , to hear , to touch , if she had neither eyes , ears , hands , or any other corporeal organs , by which these pleasures could be conveyed to her ? especially if she enjoyed her fill of those far more noble and excellent satisfactions ( such as he puts of eminent compleat knowledge ) proportionable to that state of separation and what purgatory could a scholar indure , who should pass out of this life with all his affections regulated , save onely that to learning , since in that state , his soul should even be ravisht with the injoyment of all that knowledge which he inordinately long'd for in this mortal life ? how then is not the soul divested of those base affections , when she passes out of the body , which have their source from this earthly habitation ? but let us compare this doctrine , with an other admirable non-sence of our master . he tells us in his peripateticks , lib. 5. lec . 1 , n. 6. that the separation of the soul from the body , is of that efficacy , that the soul even in substance is changed : and that a separated soul is in truth an other thing ( in substance ) then it was in the body . as if forsooth it were this thing , this soul , which now informs my body , that offends god in this life ; and an other thing , an other soul shall be punished for it in the next . and doth not this doctrine evacuate all the fear of purgatory , judgment and hell too ? and let not my adversary tell me he says it is an other thing , but says not , that it is an other soul : for i desire him to tell me , what other thing it is , if it be not an other soul ; for still it is a soul , and nothing but a soul . a thing is a notion more universal then a soul : and what are distinguished in a notion that is more universal , can not be the same in a notion that is less universal . no logician ever fancied , that those things which are distinguished in the notion of animal , can be the same in the notion of homo . if then the separation render the soul , an other thing , an other soul ; how should it not have other accidents and affections , which ( according to him ) are the soul it self ? or must it not of necessity have so ? but let this too be supposed . sect. 29. thirdly , whoever fancied , that a separated soul shall be tormented with a vast grief , by reason corporal pleasures are now impossible to be injoyed ? who ever was concerned or tormented , because he could not do that , which he knew to be impossible ? who ever was intollerably afflicted , because he could not fly ? or render his body as incorruptible as a diamond ? or become an angel ? stay , ( you 'l say ) i suppose an ardent ●●ffection to pleasures , not impossible absolutely , but onely by reason of the present state . and what then ? the soul is now mistress of perfect reason , euen of all knowledge , according to you : they are ●hreneticks onely , who torment themselves , because they can not do that , which they see is impossible in their present state , whilst they cannot transfer themselves into an other state , in which the pleasure they so much covet may be possible . how ardent a thirst soever you have to the knowledge of all truth ; yet since you see such knowledge is in this life impossible to be attained , ( and you hope for it in the next ) yet do i not beleeve you indure any vast grief , or even are much tempted to rid your self out of this world , that you may injoy it in the next . besides , your master tells us ; the will is either not distinct from the vnderstanding , or at least , is adequately governed in the state of separation : how then can the will be tormented with a vast grief , because of the impossibility of those pleasures , whilst the understanding , shall cleerly represent to it , the baseness , vileness , vnworthiness of such pleasures , and which at one blow , cuts off all the wills pursuit , shall represent them , as impossible ? but the truth is , this doctrine is grounded upon a pure mistake : for the absence , much less the impossibility of corporal pleasures , doth not torment with any vast or considerable grief , those souls , ( even in this life ) which are most of all immerst in the affections to them , ( and by consequence , not separated souls ; for ( he tell us , ) they remain in the state of separation , even in that same proportion they were in this life : ) but just then , when the body prompts or calls for an injoyment . let us consider the most luxurious , the most gluttonous person in the world , when the present capacity of his body is satiated with those pleasures , he indures no considerable torment , till the body again call for a reiterated enjoyment . it is not then rational to say , that a soul which passes out of this life by a long continued feaver , and therefore carries with it into the next world , a great affection to drink , shall be tormented in the next life with a vast grief , because she now can not injoy the pleasure of drinking , whilst in truth , she can never suffer any thirst . and how sordid and low a fancy he had of spiritual substances in their state of separation : to conceive them thus tortured , because corporal pleasures can not now be in●ayed ? which pleasures , pious christians abominate , even in this their pilgrimage ; which the pride and ambition of worldlings easily overcome ; which the wise● sort of pagans scorn ; which heathen phylosophers would not stoop to ; which avicen , though a turk , contemned , and his master mahomets heaven , built up and fancied for swine . it had been pious , and worthy a phylosopher , to conceive them ( as good christians do ) tormented with a vast grief , because they had so ungratefully offended almighty god , and delayed their beatitude , for such low , contemptible , transitory pleasures . but this satisfied not his design ; it reacht not home , to build us up a purgatory , out of which no delivery could be hoped for till the day of iudgment ; this grief was rather a disposition for heaven ; and therefore he must find us out some unworthy and unchangeable affection , which must detain souls there , till he please to release them . besides , it is frequent , that vicious men detest at their deaths those brutalities , the excess of which , hath ruined their bodies , fame , and fortunes ; and yet pass out of this life without true repentance , to be punisht for them in the next , for all eternity . but let us also compare this , with an other signal doctrine of this our ma●●er , de med. stat. dim . 12. he there disputing against those afflictions which he supposes his adversary asserts , that the souls suffers by some external agent ; delivers us this unexpected doctrine : thus arguing against him . from whence ( sayes he ) an unexpected truth breaks forth ; that all those pains ( inflicted by an external agent on the soul ) are purely pleasures . for since on the one side , the souls thus to be purged , are supposed to be perfect in charity , and extremely thirsting of the eternal good , which they are certain to attain ; and on the other side , cleerly understand , that corporeal punishments are the onely means by which they may attain beatitude ; it is evident they to these pains are , as a man of an invincible courage , in whom no weakness of mind can take place ; who being highly inflamed to attain some good , ventu●es on things of great difficulty , either in acting or suffering : in which , both experience and reason teach us , he would feel unspeakable pleasure . as if , forsooth , pains and torments , cease to be such , and become purely pleasures , whilst the soul now perfect in charity , faints not in suffering them . as if with perfect conformity to the divine will , and an absolute desire to satisfie the divine justice , an earnest longing after the ending of these griefs , and the enjoyment of beatitude , were inconsistent : which necessarily includes and carries with it a high affliction . but how by this sudden , and unexpected doctrin , all our apprehensions are changed in the sufferings of our b. saviour ? who by a most perfect charity , inflamed with the thirst of redeeming mankind , under went all , with an invincible courage : for in him no weakness of mind could take place . we must now change all our pious meditations , no more must we consider the scourges , whips , contempts , the nails , and cross to have been any other thing , but pure pleasures to him . an excellent doctrin to increase our love to our deer saviour , who to redeem mankind was patient , and resigned to suffer pure pleasures , and to incourage penance according to s. paul , si compatimur & conglorificabimur . this is an other truth to promote solid devotion . now then as to the souls in purgatory ( which certainly being perfect masters of reason , and now in charity , and see their own affections to be unchangeable , can not be conceived to faint in their sufferings ) let us now learn this unexpected sudden truth which now breaks out , that we have been hitherto quite mistaken : their sufferings are so far from being pains , that in truth they are nothing but purely pleasures . o happy model of purgatory ! but let this be supposed too . sec. 30. fourthly , to come to the other fundamental stone of this fabrick . it is incomparably false , that separated souls or angels , both as to their substance , and operations are measured , by this indivisible duration or moment : or that to co-exist to a greater or less part of time , adds or diminishes nothing to them . what if the omnipotent hand of god should create in this moment a new soul separated from any body : had the rest of souls departed their bodies many ages agoe , no greater duration , then this their even now created companion ? what if the same hand of god should now destroy one of those separated souls , shall the rest of them which shall co-exist to all future time , have therefore no longer duration then she ? what if there were no body , no motion , no time at all , could not god create a soul , and destroy it at his pleasure ? and yet not this in the same indivisible moment : for then it would follow , the soul is and is not in the same instant ; therefore in some other posteriour moment . what if god should again repair this thus annihilated soul ? we could not imagine , that this new second existence would be measured with the same duration that the first , for this would exclude the very supposition of an interruption . besides , sir , christian theology teaches us that angels ( whose duration is as indivisible as that of souls ) were not created in termino , but in viâ : the holy angels were not created in the state of fruition ; nor the devils in the state of damnation , but both in the way to these several states . and that first they were in the state of grace , in which the good by adhering to god were afterwards translated to glory , whilst the devils , by their pride and disobedience , were deservedly afterwards thrust out headlong into hell . who hath rendred it evident that all this could be effected in one indivisible moment ? and further , sir , as to this point , that my reader may be cleared more fundamentally in it : we must observe , that since eternity , which is devoid of all succession , is the measure of a perfectly permanent being , that is , of god himself : as far forth as any thing recedes from a permanent being , so far it recedes from eternity , and comes to succession . now though the being of angels does not consist in motion , and therefore is not measured by our time : yet since the essence of an angel is neither its vnderstanding , nor its will , much less is it the acts of these powers : the substance of an angel is not measured by eternity , since it hath transmutation adjoyned to it : and so hath a proper duration , or measure between it and time . and further , since the operations of angels , have a real and true succession , they are measured by a true succession and time , not that of bodies , or the motions of them , but by a time proper to the succession of those operations ; and if holy writ deliver us any other then metaphorical truths , of separated substances , it delivers this succession in them . your master himself takes notice in his med. stat. acc. 22. of the souls of the slain ( described in the apocalyps ) resting under the altar , and crying out to have the day of iudgement hastned ; which reaches home to our purpose , that they are concerned in the length of the stay , and that it is absolutely false , that there is no succession of acts , even in beatified souls ; or that , to coexist to a greater , or less part of time , adds , or diminishes nothing to them : though it fals much short of rendring our prayers onely available for the hastning of that day ( as we shall presently see ) for which end he there introduces it . and if you please to consider in the 10th chap. of daniel , where the angel appearing tels him , that the prince ( or angel ) of the kingdome of the persians resisted him one and twenty dayes : and behold michael one of the first princes ( he who stands for the children of the jewish nation ) came to his help : you will easily observe , there is not this comprehension of all time , your master fansied , in the workings , or beings , of separated substances . sect. 31. fifthly , as to his grounds of the immutability of that state , it is groundlesly assumed , that a soul can suffer no alteration from a body , but by identification ( or by being the same thing ) with that body . and indeed who ever fanfied that the soul could thus be identified , or become the very self-same thing , with the body ? who ever believed that now in this life , our souls are really and truly our bodies , and our bodies are our souls ? or if they were thus identified , or the same thing ; how were it possible they should ever be severed : since nothing can be imagined to be served from it self ? christian phylosophy never admitted this position , it is evidently destructive of the immortality of our souls , and of all religion : for if the soul be identified , ( or the same thing ) with the body , it must of necessity be resolved into dust with the body : for no man can conceive , how any thing should supervive it self ; so that this will put an end to purgatory , heaven , hell and all religion . we that walk by christian faith , and not by new lights , this ignis fatuus of demonstrations , alwayes believed , that the soul and body as two distinct parts , concurred to the building up of one man : who is one , not by simplicity , not by identification of the parts , or i know not what strange fancyed transubstantiation of the soul into the body , but by substantial vnion or composition . further , sir , it can never be evidenced , that not onely such an inimaginable identification should be necessary , to the end that a soul may be passive from the body : but that even a substantial union is requisite . we see that the soul , in the state of vnion , even naturally , suffers by the bodies indisposition , as in frensies , caused by feavours , or other distempers : and who shall render it evident , that in the state of separation , not naturally , but by the omnipotent hand of god , she may not be passive by fire , or some other external agent : by some way our vnderstandings now reach not to ? sect. 32. sixthly , it is a purely voluntary and false assertion , that a separated soul knows all things together and perpetually . the very holy angels do not thus know all things : our blessed guardians , of new know daily , and howrly , our actions ; and represent our sighs and devotions in the sight of god , and since in these we are free , and not tyed necessarily to any thing but our selves , it is impossible they should know them , till we our selves have determined our selves to them : nor even then immediately , ( for god alone is the searcher of hearts , ) till they have sallied out into some effect . and our b. saviour himself tells us , the holy angels themselves know not of that day and howr , ( to wit , of judgment ) but onely the father . matth. 24. and they rejoyce at the new conversion of a sinner . sect. 33. seventhly , who ever rendred it evident , that no alteration can befall a separated soul from any other spirit , without the interposition of the body ? for spirits can act on spirits immediately , without such interposition ; and the contrary doctrine is destructive of all the conversation of the holy angels for all aeternity ; is destructive of the doctrine holy writ delivers us of the fall of the devils , where the dragon is described , to have drawn after him the third part of the stars , or angels , into his rebellion . and if angels can thus act on angels , without this interposition of a body , why not on separated souls ? nor is that foundation of this his doctrine at all subsistent : for since ( says he ) all spirits are indivisible , their operations must be indivisible : and consequently , perfected all of them in one moment . for this consequence is perfectly null . nor will it ever be rendred evident , that an act of a spirit may not coexist to a great or less part of time ; much less will it ever be evinced ( as is already proved ) that there is not a true and real succession in their operations . so that his doctrine is absolutely false , when he tells us ; if any thing be to be done among spirits , it is so done and perfected in one moment , that afterwards an other action can not be begun and besides , when he assumes ; an indivisible effect , the causes being put , of necessity exists in the same moment : though he may say true for that one act ; but when he infers the same for all succeeding acts unto aeternity , he errs most grosly : imagining this , ( which is one of the most fundamental bases of all his phylosophy and divinity , ) that all causes are fixt and set , as to all effects whatsoever , from the very beginning , unto all future succession : by which doctrine , both god himself is necessitated so to do , that he can not do otherwise , then he doth do ; and each intelligence so to know ( by the connexion of existences ) that it can not know , otherwise then it does know ; which is most pure pagan fatality , destructive of the liberty of god , and all contingency in all created things whatsoever . sect. 34. lastly , that we may vindicate christianity and the church , from that ignorance of separated substances , he boldly and injuriously fixes upon her , and the angelical st. thomas , from a most gross abuse : let us take a survey of his 17 accompt in his middlè state of souls . he there tells us , the delivery of souls before reunion , proceeded out of the ignorance , or not adhering to this doctrine , of the incomparable st. thomas and his school : that in abstracted spirits , there is neither discourse , nor any manner of composition ; but purely a simple apprehension : so that errour and falsity can have no place in them . for these ( sayes he ) depend on the body , so that it is impossible , indivisibles ( or spirits ) should be capable of succession . now that my reader may fully understand , both the truth here contained , and his most erroneous consequences drawn from it ; we must observe , that there is a double composition in vnderstandong : both of the praedicat to the subject , and of the conclusion to the premisses : both which take place in vs , by reason of the weakness of our vnderstandings , in this state of mortality . for neither do we at one single glance understand the praedicat , though we cenceive the subject ; nor do we attain to the conclusions included in the principles , but by a long indeavour and succession of reasoning or discourse : so that our u●derdandings arrive not to truth , but by compounding or dividing the terms one with the other , and the conclusion with the premisses . but it happens otherwise in angels ; for they , by a cleer strength of vnderstanding , apprehend both the composition and division of propositions with one simple sight , and the conclusions in the principles , without this succession of discourse . this is st. thomas his doctrine , 1 par. quaest. 58. art . 3. & 4. now it imports not our present business , to consider , whether this knowledge of spirits is a true discourse , since a succession of time is not perhaps requisit to that , but onely of causality , which is here found . but it imports us to consider , that out of this doctrine of st. thomas it no ways follows , that errour or falsity can have no place in separated substances . for the same st. thomas disputes this , in the very next article ; and teaches us : that though in such things , as are thus naturally known , by the apprehensions of the terms or principles , spirits can not err ; yet in such things as depend on the supernatural ordination of god , as far forth as they are supernatural ; errour may take place in them . and this ( says he ) happens not to the good angels ; because they judge not of those things which supernaturally belong to the object , without due submission to the divine ordination ; but it does in the devils , who by their perverse will , withdrawing themselves from the divine wisdome , judge erroneously of supernatural things . but that we may further see how injuriously he would improove the doctrine of this great saint and doctour , both against him and the church : we must further observe , that his consequence , that indivisibles ( or spirits ) are not capable of succession : is both null , and against this holy doctour every where . for in the first article of this very question , he teaches , that angels are not alwayes in actual consideration of those very things , they know naturally . he tells us , that of those thinge which god reveals to them , of which they receive new revelations , by the occasions of affairs , they are in potentiality , or preceding ignorance . he tells us in the next article , those things whose knowledge depend on one onely species , angels know all together ; but not those which depend on divers . he tells us in fine everywhere , that there is a real and true succession in their acts , which is measured by a real and true succession of time . and i can not admonish my reader too of ten : of his fatal necessity and connexion of causes , which runs through all his doctrine , and grounds these his positions , when he tells us , that a separated soul is all other things by the connexion of existencies , and since she knows all things together , and for ever ; by the course of nature , there is no room left either for ignorance , or new science : which doctrine is the corner-stone of all his fabrick of purgatory , and is perfectly destructive of all religion , because destructive of all liberty in god and creatures : and peculiarly destructive of all the mysteries of grace and supernaturality ; for all these depend on the pure freedom and will of god who is not , nor can not be tyed to creatures : and therefore the same angelical doctor , in the precedent 57. quest . art. 3 , 4 , & 5. concludes , that angels neither know all future contingencies , nor the secrets of our hearts , nor the mysteries of grace , but as far forth as it pleases god to reveal these to them : which in their first creation he did in some measure : but more amply and fully afterwards , according as it did agree with their offices and imployments in this vniverse . this , sir , is true christian theology ( which reaches much more to souls in purgatory ) learnt by revelation from him , who neither can be deceived , nor deceive us : not out of epicurean , lucretian , pagan , principles of fatality in things , and of necessity in god , in order to his creatures . but if we should suppose all these vnchristian principles and consequences to be true ; that there is no error , no ignorance , no succession in separated substances , now in their present state of separation : how inconsequent is it ( as he there tels us ) that they are now just that , ( as to their affections , ) which this state of union with their bodies and mortality made them ? what a frivilous discourse he introduces , arguing in the same 17 acc. as an embri● ( sayes he ) or seminal mushrom delineates a future man , so the thoughts and affections of this life , design by their impressions , the future condition of the soul : so that death produces such an entity , as from the man so disposed is naturally producible , thus to remain till resurrection . for this hath no connexion with the precedent doctrine of the immutability of souls in the state of separation . if we should suppose , that there is no variety in them , no succession in that single state of separation , how will it follow , there is no change of affections in these two , and those so different states of separation and vnion ? besides , sir , if the antecedent of this his argument reach home to his purpose , it is a position destructive of all christianity ; if this embrio , or seminal mushrom delineate the future man , if the soul be such as the quality of the matter exacts and determines it to be ( as he tells us ) it is , at the first infusion into the body , and remains so , or else he tels us nothing to his purpose : our liberty is destroyed . there remains no hopes , that these his determinations by the matter or body ; should be changed by education , by vertue ; should be corrected by grace : since then this his doctrin is absolutely false , and since souls , in truth , by the assistance of divine grace , do perfectly overcome ( even whilst in their bodies ) what they contract , or are determ●nod by their bodies , ( as our holy faith teaches ) how excellently is it concluded , that souls now in separation do not correct , what was in them by the commerce of that unworthy clay , which before inclosed them ? and how will it not be as well or more effectually concluded , that souls at their re-union too , passing now from separation to union , ( as well as before from union to separation , ) carry with them their unchangable affections ? and so never get out of his purgatory neither before nor at the day of iudgment . by these short reflections , my reader will easily observe , how far these adamantin , unshakeable grounds fall short of that so much boasted evidence , even of truth : some of them being most perfect falshoods , the rest groundless , uncertain , dreaming assertions : and yet they are such as shall serve the levity of some men , to abandon the authority of the whole catholick church , and upon these shall be errected a new modled purgatory , as upon other the like they have built us a whole , new , faithless religion , of which they are so fondly inamoured , and peremptory , that now they boldly pronounce , the hither to received faith of the church , proceeded out of ignorance of the nature of separated substances . sect. 35. but to conclude my adversary and our business ; if this his position be true , that no souls are delivered out of purgatory , before the day of iudgment : what serve for all our devotions , prayers , alms , offerings ? doth the holy sacrifice of the altar , which the church hath defined to be propitiatory even for the dead , avail those distressed souls nothing at all ? no , my adversary dares not , as yet , venture upon this . the councils are so cleer , so home to this point , his credit were ruined , if he should attempt to deny it . his new purgatory then , must be furnished with some new way , by which our endeavours may be beneficial to those poor souls , or else no catholiques ears could be open to his new divinity . is it perhaps , the intermitting at some times , or abating of the fury of their torments ? o no , this doctrin finds no admission in his school . his indivisible duration admits of no intermission : and where the soul , by her now unchangable affections , is her own executioner , no allay , or abatement of torment can be hoped for till reunior , what then perhaps shall our prayers be of force to obtain their release ? o no , this the least of all , it were against all their demonstrations , and therefore is reserved to his new changeable state at the resurrection . what then is the effect of all our tears and prayers ? what benefit doe separated souls receive by them ? this , and onely this , that the day of iudgment is hastned by them . and is this all ? yes , truly , this is all our new systeme of purgatory can admit of , as to the assisting of the souls detained in it . but what if this accelerating the day of iudgment prove no advantage , no help at all to those distressed souls ? would not all christians be justly charged with an intollerable folly ? would n●t the church be unavoidably guilty of a ●upereminent error , in a doctrin which draws so much practice after it ? whilst both the florentin council here , and that of trent pronounce , and all christians agree , that the souls detained in purgatory are assisted , delivered , by the prayers and suffrages of the faithful yet living . and yet certain it is , that the hastning of the day of iudgment is no advantage to them , in these their positions and grounds . let this great master himself plead the cause . let him fairly deliver us his sublime sense , in his own words : whether our devotions assist those souls or no ? whether the hastning of the day of iudgment be any way beneficial to them ? and that by his very ●bylosophical grounds , the basis and foundation of the duration of souls now detained in his new minted purgatory . in spiritual acts ( says he ) whether they bring happiness or misery , there is no proportion to time : so as to make pain which lasts longer , to be greater or that which ends sooner , to be less , for these are the properties of corporal things . every act of a pure spirit reflected on it self , being of its own nature out of the reach of time ; not subject thereto , but greater then the whole extension of time , &c , if then to a thing ( or separated soul ) which co-exists to a longer part of time , nothing be thereby added , or to a thing ( that is , a separated soul ) which coexists with a less part of time , nothing be diminished : there can be no reason , why duration should represent either more , or less grievous , in these respective cases : so that whatsoever grief of a separattd soul is by the quality and force of its essence greater , the same grief ( let its co-existence to time be what it will ) must be more vehement , and that which is less , ( by the force of its essence ) less : nothing being gained or lost by the perpetuating or contracting of the motions of the sun , or other celestial bodies : so that whatsoever time intervenes between death and the restauration of the world ( at the day of judgment ) is to separated souls as one moment . this doctrin presupposed , what can separated souls be concerned when the day of judgment shall come ? and hath not your admired master made a fair hand of it ? hath he not now compleately ended his work ? this , and only this remained in his new systeme : that the day of iudgment is hastned by our prayers , that so the souls may be assisted by them , and he himself escape that brand of heresie ( whilst the councils pronounce , they are assisted by us ) which even vulgar eyes would presently have fixt upon his opinion . and now he hath fairly delivered us of that empty pretence . it is not , it can not be ( according to him ) that the pepetuating of the motions of the heavens , or their even now ending their circulations , can give any addition or diminution , to the torments and sufferings of souls in the state of separation . for in them to co-exist to one hower , to one minute and a million of ages , is one and the same thing . let the angels trumpet summon them this moment , let it be deferred ten thousand , thousand years ; he tells us , and for fear we should not understand him , again and again , tells us , their duration is still the same , their moment one and the same , their pains , their sufferings one and the same . but how happily will he be surprized , if out of these grounds it be evinced , that those souls ( as to their present state of separation ) can not be concerned , whether ever the day of iudgment come or no ? let us suppose , that the providence of god had so ordered this machin of the world ; that these circulations of the heavens should never receive their last end and period : separated souls , most evidently , ( according to his positions , ) would not at all be concerned in this our supposition ; for where to coexist to one minute , howr , or a million of ages , is the same thing ; the soul , in that state , cannot be concerned whether time ever or never receive an end . he himself tells us , nothing is gained or lost by the perpetuating ( that is , never ending ) or even now contracting of these motions . and this will be rendred more evident , by the consideration of this our supposition . for since to suppose the world shall last for ever , is but to suppose it shall last longer , then any determinable number of ages ; and since his indivisible duration of souls , doth not onely comprehend this or that determinate number of years , but all time whatsoever : ( he himself teaches us , that every act of a pure spirit reflected on it self , is greater then the whole extension of time : ) it follows , that this duration of souls , it self remaining the very same , would comprehend all time in that supposition , that time should never have an end ; and by consequence , a separated soul , ( as to its state of separation ) is w●olly unconcerned , whether ever the world should have , or not have an end . and what influence this his doctrine will have , to evacuate our apprehensions of eternity , i leave to my readers consideration . away then with these idle winter-tales ; away with this ignorance of the nature of separated souls : a purgatory fire : a purging in the state of separation : a delivery from thence before re-union : an assistance given by our prayers to their sufferings . fables , dreams , and nothings . farewel to prayers , offrings , masses , alms , legacies , foundations : meer cheats and devices , utensils of a thriving devotion ; imposed by the church on the pious credulity of ignorant people . here is a period put by our thomas the english-man to that sensless devotion , which hath so long troubled the ignorant , silly world . and which then certainly shall have its period , when scriptures , fathers , popes , councils , and all other schools shall cease : when the faith christ our saviour taught us , shall be evacuated , and have an end ; and great trinobant be inthroned , to inlighten the hitherto darken'd world , by his and his knights demonstrations . sect. 36. but let us make an end . i have run through my adversaries defence of his purgatory against our present bull and council . i have given my reader some small light into this school , its method , its design : i have given some touches upon its doctrines , its demonstrations : and we have concluded with this devotion for the dead . there remains onely , that i make some short reflexions on what is added in this letter ; either as to the publishers persons , or other things , which did not directly pertain to our present question of purgatory . and first , as to his quarrel , pag. 1 , &c. that the publishers printed this book without any application . a medium , by which mr. white might seem an heretick , to the good women ( as he tells us ) of which there are not a few ; and ignorant men , of which there are too many : nay , their own proselytes become such , by making private interpretations ; since this is to give themselves over to the private spirit . i answer : the faith of their flock being attempted , their pastoral care obliged them to this proceed : they published the condemnation of this doctrine , and pointed it out , which prooved effectual to their design . when creeds and catechisms are proposed to the vulgar , without further application to this or that opinion of a private doctour , or heresie : there is no fear children should become heretiques , but are instructed in faith . it is those , who with pride and pertinacy wrest these sacred texts to their own preconceived fancies , that run the hazard . to master whites person , neither they , nor i , have any quarrel : it 's an errour of judgment , to conceive him an heretique ; for those onely are such , who voluntarisy and pertinaciously adhere to some one or more doctrines , contrary to the received faith of the church : those who deny all faith , who pretend no knowledge is necessary , but such as is establisht by natural science and demonstrations , are not hereticks , but naturalists , and pagan phylosophers . in your third age of the church , which shall be directed by this new light , there will be no possibility of heresies . when st. pauls words , without faith it is impossible to please god , shall be evacuated ; his other doctrine , oportet haereses esse , will find no place . secondly , ●ow was this your quarrel , ushered in pag. 4. with tantoene animis coelestibus irae ? the publisher had not bewrayed the least impatience ; there was nothing in the book you pretend to answer , of his own : it was not he , but you , that pronounce your self guilty of anger . and yet this was as pertinent , as your — quid non mortalia pectora cogis ? is adapted to him , whom all good men ( better acquainted with him , ) have been more prone to censure , of the contrary disposition , to that , which you now slily would fix upon him . but yet not altogether unhappily was your defence of a poetical purgatory , ushered in with these poetical exclamations . thirdly , you tell us , pag. 7 , & 9. that master white had long before appeal'd to these very authorities , and urged them so home , that he had rendred it evident , they speak his opinion , and against that faith i sustain . my reader may , if he please , for his satisfaction , peruse that mysterious place in his 16 dimens de med. stat. and i answer , that it is not altogether unhappy , in an ill cause , to be able to say any thing without blushing . i have seen criminals deride the court , scorn the iudge ; but i never yet heard any of that eminent confidence , that he durst vaunt , the court had pronounced in his favour , when he stood condemned by the sentence . but because you have learnt to say so too , after your master , an ordinary reader will judge , that you verily beleeve you have no credit to lose , when you will venture your rest at this disadvantage . the pope defines souls being purged even before the re-assumption of their bodies , and before the general iudgment , were , are , and shall be in heaven . the council defines , souls being now purged uncloathed of their bodies , are presently received into heaven . i sustain this faith ; that souls may be purged uncloathed of their bodies , and that such are received presently into heaven , before the re-assumption of their bodies and general iudgment . you maintain the contradictory of this position ; and yet you have the confidence to tell your reader , and even hope he beleeves you ; that the sentence is pronounced in your favour , and that i stand condemned by it . fourthly , you quarrel , pag. 10. at the title of their book , which is : concerning the state of departed souls . you fancy a mystery which they never meant , and tell us , this is a false title ; the true one is , a definition of certain articles concerning the blessed vision of god , and the beatitude and damnation of souls . which yet is the very self-same with the other ; in this onely differing , that what they comprehended in the word , state ; is here declared by this division , of beatitude and damnution . sect. 37. fifthly , you tell us , pag. 11. the word verbatim made you smile . surely , sir , you do not smile without some special grace ; since you mind us so often of it . and presently you triumph about the gender of synodus , which you insinuate , the publisher was ignorant of , he having added to it an adjective in the masculine gender : and you pursue your sport amain , and tell us , the printer must take the fault upon him , or else the publisher will be suspected , to be better skilled in transcribin● three hundred lines of latin , then making three : and yet you safely pass this censure upon him , since the printer was exact enough in all the popes and councils latin . and further , you read us a grammar lesson , that some words in [ us ] are of the feminine , some in [ a ] of the masculine gender . now , sir , we will suppose that you were very carefull to examine the print ; and yet ( for all your care ) sacr●sanctum ecclesiam escaped your eye : for since you came so lately from grammar , i do not suspect you have forgot that ecclesia● and musa are of the feminine gender , though poeta indeed is ( as you tell us ) of the masculine . but these are meer seven-years-old-school-boys imployments , unworthy your reflections , now you write man , and would be tampering in divinity . but it unbeseems your youth , thus to attaque a person of merit and learning ; who long before your new minted purgatory appeared in the world , both read and sustained orthodox divinity , in a famous university , ( and i hope i may say it without vanity ) with dignity and honour to that chair : which was not every ones good fortune , even after their conclusions had passed the press , as i am informed out of portugal . sixthly , you laugh , pag. 18. at your adversaries , as if they were afraid to produce their reasons against master white ; and therefore you must guess at their whispering objections , by their stalking in great letters . and elsewhere you tell us , we can not weild reason , and therefore our weapons are authority . what goliath is this that exprobrates the hoast of the living god ? the church , sir , is both armed with authority against novelties , and is not unfurnished with reason to sustain her faith against all the pagan phylosophy of the world . if my indeavours receive your approbation , i shall proceed to further discoveries , in this your faithless pretended theology . and as to your complaint , that some words in their little book stalkt in great letters , 't is grounded on your little conversation with books ; where capital letters are frequent , especially in citing authorities : for there where the force of the proof lies in two or three words , they are pointed out thus to the readers eye and observation . you may , if you please , print in capital letters , monachi subditi episcopis , and notent monachi , and then , you will onely publish a little yet undigested choler , in a controversie again and again decided by that tribunal , from which there is no appeal . seventhly , you tell us , pag. 14. master whites opposers acknowledge , that this question of purgatory was not handled in pope benedict his dayes : since they accuse master white for the first starter of this doubt . your adversary the publisher of the bull , hath nothing at all of this : if his other opposers accuse him of it , i know not how they can justifie the accusation . new opinions are raked out of hell every day by the heterodox party , of which we yet finde obscure footsteps in antiquity . many opinions were choaked by the authority of the church even in their birth , and broached again . your self acknowledge pope benedict , and many doctors of the latin church , were of opinion , that purgation might be perfected before reunion , pag. 19. and it will not be improbable , if it was onely their opinion ( as you pretend ) that others with master white held the contrary . but how can you parallel pag. 17. master white ( according to your adversary ) with him , who brake a law before it was made ; if master white now breaks one , three hundred years after it was made ; unless you will suppose , that no one article of our faith was establisht , till some one or other impugned it , for otherwise , his now crime ( or erroneous doctrin ) might stand condemned long agoe . sect. 38. eightly , you would perswade your reader , pag. 34 , 35. that not you , but we stand condemn'd by this bull and council : because the sole design of the pope was , to secure this sacred verity , that perfect charity brings an immediate heaven . and since your adversary holds , that every soul immediately upon her separation , converts her self perfectly to god , and yet he detains her still in purgatory , to suffer a dry and arbitrary punishment , which doth not redress the already rectified affections of the soul : it follows , he contradicts the popes design , and stands condemned by this his sentence . i answer , first , that i have already charged you with imposing on the pope , and if it were true , that the pope doth here define , that perfect charity brings an immediate heaven ( which when you shew we shall be thankful for the miracle ) yet does not your argument against us , at all conclude : for where does your adversary tell you , that immediately upon separation , all the affections of the soul are rectified and she in perfect charity ? much less that she hath satisfied the divine justice for her irregularites in this mortal life . the publisher hath not one word of this in his book you pretend to answer . ( you are like a romancical knight , you make gyants and kill them ) but if he truely did hold this doctrin which you impose upon him : yet will your argument be of no force against him . for this question being proposed , whether souls immediately upon separation , rectifie all their affections ? your adversary may take which side of the contradiction he pleases , and still sustain with the pope and council this their doctrin of purgatory against you . and first , let us suppose he should asser● with you , that inordinate affections do accompany the soul into the next life , yet he may sustain those affections are purged and rectified before re-union : and what crime should he be guilty of , but of opposing your pretended demonstrations ? and so your mock victory , and pageant triumph ( whilst you would perswade him , p. 35. to acknowledge with regret , that the pope and council pronounce against him ) is at an end : the strength of your proof depending on an imposition on the pope , an imposition on your adversary , and a non-concluding argument drawn out of them both . i had almost forgot , that in this case , he should withstand the authority of virgil , whose phylosophy your master magnifies above that of the church : though the poet describes both corporal punishments inflicted on the souls , ( which your master will needs understand after his too frequent metaphorical manner ) and admits their passing into elysium ( his feigned heaven ) before resurrection , of which the poet never dreamt . nor even as to the proof that affections to corporal pleasures do remain in separated souls ( for which end it is introduced ) doth this place of this poet reach home : — nec funditus omnes corporea excedunt pestes , penitusque necesse est , multa diu concreta modis inolescere miris . for these words doe not clearly carry this sense ; do all evils cease , all plagues all strifes contracted in the body , many a stain long time inured , needs must even then remain . but however ( to do him right ) if this place do not reach home , this doctrin is frequent with the heathen poets in their fables , as in that of narcissus 3. metamor . where he stands condemned to gaze upon himself in the next life , because he passed out of this , in a doting self-love . but if we should suppose the publisher to approve : that such souls immediately upon separation , rectifie all disordered affections : how will you justifie , that this or perfect charity is an immediate disposition to beatifical vision ? what do you think of lumen gloriae , the light of glory , which is farther required ? and if you fancy with your master , lib. 5. perip . lect. 15. that god is a sun , darting out existencies according to the several dispositions of creatures . what doctrin shall we have from you of the saints in this life ? will you pronounce , that never any saint had perfectly regulated his affections but just in that very moment he passed out of this life ? what do you conceive of the holy apostles ? of the baptist ? what in particular of st. paul , when he tels us , i live now not i , but christ lives in me ? what of the holy fathers ofx the old law ? what of the ever blessed virgin , even when she bore the saviour of the world in her sacred womb ? did all these injoy beatitude , or were they imperfect in charity ? or did this sun not dart forth his existencies as perfect charity the immediate disposition to heaven required ? but let us consider your argument , you tell us , that your adversary conceiving the souls now perfect in charity , delayes their beatitude and condems them to a dry and arbitrary punishment , pag. 35. this dry and arbitrary punishment you have out of your masters doctrin , for he prosecutes it at length in his middle state● acc. 10 , 11 , &c. and first , he tells us , god doth not punish sinners upon the score of revenge , nor for the satisfaction of iustice ; since he suffers no injury by our offences . nor can the punishments of souls be involuntary , or springing from an external , much less , from a material agent ; but from within . that such pains neither avail them , nor vs . lastly , that these sufferings have no connexion with the sins : and yet god being a perfect architect , hath so artificially framed his work ; that of it self it performs all operations without supplement , or future minute alterations , in any of its members or organs . and so he excepts against punishments which are supposed to remain due after the fault forgiven . acc. 13. all which is but to retrive what the heterodox party alledged long since , in their impugnations of purgatory and penance ; and which stands condemned by this the 30 canon of the council of trent , sess. 6. de iustif. occasioned by this doctrine . if any one shall say , that to every penitent sinner , after the grace of iustification received , that so the fault is forgiven , and the guilt of eternal punishment , that there remains no guilt of temporal punishment to be payd , either in this life , or in the future in purgatory , before the passage to heaven may be opened ; let him be anathema . thus the council . where by the way you may observe a temporary punishment in purgatory , against your systeme : and after the remission of the fault , a punishment due . but because this truth is so fundamental in the sacred council , all its doctrine of satisfaction , the third part of penance , depending on it : let us compare its sacred oracles , with the doctrine of our new master . and first , sess. 14. cap. 8. of the necessity and fruit of satisfaction . the council declares this doctrine ( of satisfaction ) to have been the constantly received faith of the church by divine tradition , and is impugned now by those who have an outside of piety , but have denied the vertue of it . directly opposite to our new school , which teaches , that pains remain not due , after the fault forgiven : under pretence of promoting solid devotion . and the council pronounces , that it is altogether false , and against the word of god , that the fault is never remitted , but that all the punishment is also forgiven . for besides divine tradition , there are illustrious examples in holy writ , which most manifestly convince this errour . thus the council , directly against our new master , as will presently appear by his answer to this doctrine . further the council pursues . nay , the order of the divine iustice doth seem to require , that in an other manner sins should be pardoned in them who before baptism offended by ignorance ; then in those who after baptism violate the temple of god . and it becomes the divine clemency , that sins should not be pardoned ( in penance ) without any satisfaction . directly against our master , who tells us ; no punishments are inflicted upon the score of satisfying the divine iustice , since god suffers no injury by our offences . the council holds on . let the priests of god have before their eyes , that the satisfaction which they impose ( on penitents ) be not onely as to the guard of a new life , or as a medicine of infirmity ; but also as in revenge and chastisement of their past sins . and on this doctrine , the practice of the church is grounded in the sacrament of penance , where satisfaction is injoyned after absolution and forgiveness of the sin , and that in revenge and chastisement . directly against our master , who excepts against this doctrine , that after the sin forgiven , pains remain due . and the council concludes : which whilst our innovatours will not understand , they so teach the best repentance to be a new life , that they take away all the force and use of satisfaction . and again , the same council , sess. 6. cap. 14. declares ; that in the penance of those who fall into sin ( after baptism ) is not onely contained , ceasing from sins , and a detestation of them , or a contrite and humbled heart ; but a confession and absolution ; and also satisfaction by fastings , alms , prayers , &c. not for the eternal punishment , which together with the fault is remitted by the sacrament ; but for the temporal punishment , which ( as holy writ teaches ) is not all of it , alwayes remitted as in baptism . directly against him : for the fault is here remitted , together with the guilt of eternal punishment , by the sacrament , and yet temporal pains remain due in penance , but not in baptism . you see , sir , punishments due , after the sin remitted ; which doctrine you would disgrace with your epithetes of dry and arbitrary . where by the way i would have you observe , that sins are in an other manner remitted in baptism , then in penance ; for in this , a temporary punishment remains due , not in that . and i pray you tell us , when you write again , whether in baptism receiceived with your conditional affection to mortal sins , or an absolute one to venial sins , if the party should at that very moment depart this life ; your master would not condemn him to purgatorry , even till the day of iudgment ? though this countil here declare , that the fault , together with the punishment , is all of it remitted in baptism ; and the council of florence defines , that the souls of them who after baptism received , contract no blemish at all of sin , are presently received into heaven . i do very much suspect , this presently will signifie at the day of iudgment , in your doctrine . but because the council here mentions illustrious examples in scripture , where the sin was forgiven , and yet a punishment inflicted , which had no natural connexion to the sin it self , as all divines understand in the case of david ; where for his crime , now forgiven , god took away his son . it is not unworthy our observation , how our great master was pinched with this example , when he sustains , de med. stat. dimens 13. that punishments are not inflicted by god , which have no connexion with the crime . for there having ( most injuriously ) tied god to nature ; and told us , that god being the author of nature , which flows from him as from its proper cause , mu contradict himself , if he act any thing against it : and therefore cannot assign punishments bearing no connexion with the fault . yet presently ( in the same leaf ) to answer this case of david , he was forced to have recourse to a miracle , or work beyond the usual and connatural course of causes , and the usual connexion between the fault and penalty , that god might signalize a revenge : ( which according to his doctrine , is to make god contradicts himself . ) in which he contradicts all his former positions and grounds , both of gods proceeding on the score of revenge and justice ; and this his now delivered doctrine , that he punishes not , but by a penalty naturally connected , or flowing from the crime . but presently he tells us , that such examples are not to be drawn to the condition of ordinary punishments , which are usual in the common order of things . but why it may not be extended , that gods iustice may and doth require of separated souls , a punishment not now flowing from their inordinate affections , he doth not tell us : nor indeed could he give other reason then , that this doctrine would not square with his peripatetick theology . for if either the inordinate ●ffections of souls , in that state , might be redressed , or the divine iustice be satisfied by their sufferings , or our prayers before reunion ; the design he had in molding his new purgatory , ( which he himself sufficiently declares , de med. stat. dimens 22. ) had been ruined and overthrown . much better then , and more solidly did calvin phylosophyse , instit. li● . 3. cap. 5. § . 6. what is purgatory ( says he to catholicks ) but that satisfaction for sins which the souls of those who depart this life suffer ? so that if this opinion of satisfaction be destroyed , out of hand purgatory it self is quite pulled up by the very roots . and when you write again , sir , i expect your modesty should tell us ; that this council too , as well as that of florence , doth not decree any thing against your master , but against me . the bells will happily chyme your unchangeable brutish affections in separated souls : no punishments due after the sin forgiven : no temporary punishment in purgatory : no punishment in revenge and chastisement : no punishment inflicted by god , but such as naturally flow from the crimes . sect. 39. but what is all this , if master white ( as you tell us , pag. 33. ) say it is demonstrable , that souls being purged are immediately in heaven ? or if you can not beat it , with all this indeavour , into our heads , that charity is the immediate disposition to bliss : since this is the ground of his envied book , forsooth , of the middle state of souls ? ( as you say , pag. 34. ) for what can all the councils prevail against a demonstration ? and were it not worth my readers pains to see , and satiate his soul , with the excellent demonstration of this sacred verity ? the pope in our present bull declares , souls now purged see the divine essence . and we having , touched something of his new hell , why should we not see how his a ●amantine chain reaches to heaven too ? thus then , instit. sac. tom. 2. lib. 3. lect. 6. he with incomparable evidence , sufficient to destroy the hitherto onely faith of the world demonstrates , that souls perfect in charity , enjoy the beatifical vision . and first presupposing , that souls in the next life attain a plenary knowledge of all things . he thus pursues , nevertheless ( sayes he ) since god is one onely formality , which is so elevated above the reasons of all possible , and existent things , that it is superior to gender ( genus ) it self , and hath no common reason : it is evident that an intellect by force of the intellection of all possible things , much less of existents , can not be erected by consequence , and as it were virtual discourse , to the knowledg of such a formality , which is ( as we may say ) as it were , the diffinition of god : and therefore can not intuitively see god . again , it is evident , that those who have lived holily , that is , exercised themselves to have god for the last end , and s●le good , having now received this plentitude of knowledg , out of that , that they more strongly and evidently know this truth , do infinitely increase in the affection to see god : and since the will is a reflection of existence upon essence , by which the vertue of the entity is exercised and applyed to the desired effect : such a saint , not to be any other thing , then a man exercised according to the whole vertue and entity , in respect of the vision of god . since that then as to know himself , is to be himself to be , so to know god , is to be god : that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to be ( of ) to be ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} esse esse ) but since the vertue of a thing to be , is nothing but a potentiality , especially in respect of to be subsistent , which is both essence and to be : it is concluded such a saint , by all which is in him , not to be any thing else , but an actual and exercised potentiality of being god . since therefore on the part of god , out of that that he is to be it self , ( or speaking more especially , it is to be understood in act it self , or to be in act understood , which is to be his own to understand passively : so that to be understood , is not in him a denomination , but a real quality ( that very quality which constitutes the father ) and this quality or property is subsistent , and by consequence proper to no power but to any one accommodated ) nothing can be wanting which appertains to the reason of act and actuality : it is concluded , that the saints and god are one by power and act , that is , that the saints cleerly see god . and now , truly sir , if my readers patience hath held out , as mine hath to translate this long demonstration , just as it lyes , for fear of spoiling the non-sense , i think he desires me to make it his humble request to that ingenious gentleman , who translated your masters middle state of souls , who hath so well delivered us virgils sense , to put this admirable demonstration in rhime , it will go rarely to a jewes trump . and i desire you to tel me when you write again , in what moode and figure this syllogisme concludes . but now having demnostratively understood , that the saints perfect in charity immediately see god . let us see how you pursue the way that separated souls attain to this perfection by re-union , and so ; sect. 40. ninethly , you tell us , pag. 37. master white endeavours to finde a state in which the soul may be changeable to more holy desires , and a connatural cause to give her those desires , to wit , the corporal and mental sight of her dearest saviour , &c. for what state more fit for changeableness , then a corporeal one ? and what more powerful to ravish the whole affections of a soul , then the divine face of her spouse ? my reader will not wonder at the inventions your master finds out , now he is a little acquainted with the head that finds them . yet this invention is worth our observation , which i suspect , you will hardly shew in any former writer , and so justly he may be proud of it . the souls then have been all the time of their separation , in a state of suffering only , by their irregular affections : which being wholly unchangeable in that state , they are as yet not purged , or cleansed at all , but perfectly the same they were at the moment of death : but now by reunion with the body they are put into a new state of changeableness . now , sir , christians that have hitherto walked by faith , do all conceive that the way or pilgrimage of men to the future life , is ended at death . they never heard that souls at the resurrection are returned to act again in order to eternity . if that state do render souls changeable and free , and their actions then , have such an influence on their future state , it will justly be feared , that many of them may drop out of purgatory into hell . nor will the sight of the divine face of their spouse , quite evacuate this apprehension : for if the soul be not necessarily , but freely and voluntarily ravisht , the doubt will remain , whether she will still continue her inordinate affections , or avert her self wholly from god , and so either remain in his purgatory still , or nowpass into hell ? and how happily , sir , doth this change of affections ( which is your sole and onely purging or cleansing of the soul , wrought by the sight of the divine face of christ , which sight is doubtless an incomparable pleasure , and such an one as ravishes the whole affections of the soul ) agree with the decrees of these councils : that of florence , when it defines ; the souls are purged by the pains of purgatory . that of trent , when it teaches ; after the sin remitted , temporary pains are due in purgatory . when now we are taught , that souls are purged by pure pleasures , the sight of their dear spouse . and in earnest , sir , i know not why the world is not more inamoured of your doctrine : you have now filled our lives with the pleasures of the body ; you have quite turned the pains and afflictions of souls in the state of separation , into pure pleasures : and now at the re-union , you fancy the souls affections changed ; ( that is her self purged ) by an incomparable pleasure , which even ravishes all her affections . and to compleat a most pleasant divinity , i could pursue it , even to your masters pleasant hell : who , instit. sac. lib. 3. lec . 9. describes the damned so pleased with their torments , that they are in love with them , and would not be without them . but i reserve that to an other discovery . onely i will for the present mind you , that since the inordinate affections of the damned are their torment , ( according to your master in that same place , ) and those affections remain in them , in the same proportion they were in this life ; and since doubtless where pleasures are possible , and easie to be attained , and we continually pressed by our bodies to the enjoyment ; the refraining from them is a far greater torment , then where the temptations are not so impetuous , or none at all ; and the injoyment represented as impossible , which at one blow outs off all the wills pursuit : it will follow , that those who restrain themselves from these pleasures , are in a greater hell in this life , then those who are damned in the next . and therefore it would not seem very rational , that any man should precipitate himself voluntarily now into a greater hell , where is duration and succession , to avoid a less in the future life , the duration of which , is but as one moment . and let me further beg of you , to render us a cleer account , how it should happen , that the souls of the damned at the re-union should not all of them rectifie their now disordered affections , and fly to heaven : for since your master hath already taught us , that the damned souls are now furnished with all knowledge , all erroneous judgments corrected in them : their grief depending on this , that their affections to corporal pleasures are greater then in proportion to other desires , which ought to be preferred : it would not be inconsequent to t●is doctrine , that those damned souls now seeing most evidently , that other desires ought to be preferred before these affections to corporal pleasures , ( since this errour is now rectified ) and they in a condition , by re-union with the body , of changeableness , they should also rectifie their affections , which are but these judgments , and by consequence become now denizons of heaven , which also might seem to become the mercies of god , and render the state of the blessed more happy there , by their company . sect. 41. tenthly , you entertain your reader , pag. 36 , &c. with scoffing at hallowed grains , sanctified beads , the extending of indulgencies to the next world , which you style external devices , vtensils of a thriving devotion , deluding priviledges , &c. which perfectly befits a scholar trained up in luthers school ; thus he began . and you are not content with this , you retrive again , ( in the same place , ) and fix upon your adversary , that signal calumny long since fixt upon the church , ( for the use of such things , ) that she goes to heaven by such things , not by holy desires : nor even pretends , that such things promote souls in holy desires , or increase sanctity in them . in which you speak against your own soul and conscience : for you very well know , the church is not guilty of this ; nor your adversary , who will tell you , that he beleeves with st. paul , that if he had faith able to remove mountains , yet it would not avail him without charity ; and further tells you , that such things as you here enumerate , do increase sanctity and holy desires in us , and render our prayers more effectual for the souls in purgatory . eleventhly , you tell us , ( in your postscript , ) that private calumnies are whispered against master white , as holding strange opinions , which his own books contradict . i have also heard something of this , and i think our informations jump ; you may peradventure find it hinted at in this discourse : nor need that gentleman fear your title of a calumniatour , or that his authority will not carry it , nor indeed will it be engaged in the quarrel ; he is provided of a defence ; i have shewed him that very doctrine in terms , in your masters book , which he had told him in private ; it is ready for you , you shall have it when you please to call for it : and i wonder those solid persons , acquainted with every ressort of his learning , did not see it . lastly , you add , your master hath this comfort , that his carriage needs neither fear the exemplarity of his adversaries lives , nor his unparalled learning the force of their arguments . in which , your reader will be perswaded , that you were not a perfect scholar in galateus his school . the publisher against whom you write , is a person of eminent exemplarity ; and for my part , where your masters pen is not engaged , i have been edified by him , even in his writings i find some things most excellent ; but why comparisons should be made , i do not understand . you and i being private persons , hope still the best , and pray for all those whom we desire to better by our example : but because it is both laudable and lawfull to magnifie the good and pious lives of men , i joyn heartily with you in this encomium of your master : and if you now design to advance in order to his canonization , and can make good his faith , ( which is the first quaere of that court , ) i shall very willingly give testimony to the exemplarity of his life . i wish from my soul , his doctrine would appear intirely and fully catholick ; and for the rest , you have my vote ; he may be beleeved , as holy , as st. iohn baptist . sect. 42. and now , sir , i hope to have given you some satisfaction in our point in controversie . we as yet have proceeded upon this unshakeable ground , that the councils are unerrable in their decrees ; and upon this i have received a very ample and full ▪ one my self . i do beleeve , that souls are purged uncloathed of their bodies , and presently received into heaven before re-union with them . and that the council and pope deliver this position , i must see , if i have eyes ; and i hope you will , by what is said . and this hope is heightned in me , because my conscience tell me , i have proceeded with as even a hand as i could , in balancing what you have said against it , with that which i have said for it . if i am byassed naturally on either side , it is on yours : nature prompts me still to wish , the church and her faith were not engaged against you : your opinion would , at one blow , ease me of that incumbent care to assist my dead friends : but i have learnt this work of mercy from a child , to pray for the dead , which in your systeme ( as i have evinced ) is fruitless . but alas , sir , this business of purgatory is not that which so much troubles my head , though it be one : i have a deeper fear : i am pressed with the consideration of this new molded theology , i see this demonstrative doctrine , this pretence of reducing the mysteries of faith to our narrow brains , this hope of introducing science in lieu of faith into the world , strikes much deeper then yet you imagine . nor am i at all confident of your solid cleer-sighted friends , who are acquainted with every resort of master whites doctrine . i fear , and i think not without reason , the church and he have nothing common , but words ; for the notions and significations are quite different : but our faith lies not in the sound of words , but in the sense and meaning of them . when i am told , souls are not purged in the state of separation , but onely at re-union ; though the word purgatory yet remain , my faith remains not of this article . and so it will fare with the rest . i do beleeve faith , hope , and charity are infused by the holy ghost , into our souls in baptism . i do beleeve holy iustif●ing grace ( by which we are the sons of god ) is something inhaerent in our souls ; and my notion of these things which are supernatural , is , that they are of a different order and series then nature . but when i am now taught , god is the author of nature , but showrs not down into us an other series of things of an other or differing order ; reason is nature to us , and the perfection of reason is demonstration : though at the same time we are taught , that god perfects nature by supernatural things ; yet i suspect the word supernatural , being still the same , that now it is become aequivocal , and signifies an other thing with him then it does with me . i do believe the ever blessed trinity to be three real persons , father , son and holy ghost : yet where i find this most sublime mystery pretended to be demonstrated by what is essential in god ( to know and love himself , ) when i find it so brought down to our capacities , that it is pretended , the examples of logick and natural phylosophy equalize this mystery ; when i am taught , that the father and son ( in divinis ) are metaphors : i have a great apprehension that this doctrin and my hitherto received faith agree but in words , not in the things signified by them . i do believe , that god most freely , and of his own goodness built this vniverse : i believe , he is not necessarily tyed to the order or course of nature : and when i am now taught , that god must contradict himself if he act any thing against nature . that , out of the force and series of nature , nothing could happen better to iudas , then to be damned . in fine , god should cease to be god , if this flye should not now be in nature . i fear though we agree in this word god , our apprehensions jump not at all . christians apprehend and adore the liberal free hand of their maker ; but a god tyed to any thing besides himself , is not a christian god , but a pagan iupiter . i do believe upon christs words , that if i keep the commandments i shall enter into life : and this is the foundation of my doctrin of manners . and when i am now taught , that god neither commands nor forbids any thing . however we agree in these words , thou shalt not steal : thou shalt not commit adultery : my whole doctrin of morality is banished by this assertion . it will hereafter appear your master hath furnished us with a fa● other morality then ever escobar thought of . what do you think of this position of your master in his book of government and obedience , ground 6. speaking of himself , an other man ( says he ) is no otherwise to me , then a peece of cloath or wood , which i cut and shape after my own will , fittingly for my use : even though i do him harme , or seek his ruine ; it follows not i wrong him . how well doth this agree with that principle of nature , that we ought so to do to others , as we would have them do to us ? in summ , where i see a pretender to demonstrate all the mysteries of our holy faith , and that faith shall cease and evidence take place , i justly fear though the words are still retained , this is but to supplant christ and his doctrin ; our notions and significations of words must be changed , or else these stupendious mysteries can not be levelled to our weak capacities . but though these be my apprehensions , yet i wish i were mistaken : i wish these new doctrines may receive such explications , that they may appear no less catholick then those i profess , and shall be as happy to receive satisfaction , as you to give it me ; but , withal , i must frankly promise you , that i shall require your satisfaction both in these and many other doctrines . i do acknowledge with thankfulness , that one may be instructed by master white , whose excellent wit and pen , if duly applyed , is admirable ; but if i mistake not , he hath flown beyond the bounds fixed by an unerring hand : and therefore desire you to accept of this serious protestation , that i have an intire respect for his person , and if any harsh word hath escaped my pen , it is the doctrine not he that is concerned in the epithete : the same i speake and intend to your self . though if you consider the case aright ( where not only whatsoever is sacred to catholicks , but what the heterodox-party agree with them in , is thus attaqued ; where the foundations of christianity and of all religion , the liberty of god , and contingency of creatures , is thus attempted by a lucretian galamawfry phylosophy , to make way for a new demonstrative religion ) such an exotick design deserves not a more mild censure then what i have fixed upon it : and yet i hope you will nor find your too too frequent calumniating adversaries , or any thing like it in my whole booke . if you think there is any animosity in my discourse , i heartily beg your pardon : we daily say , sicut & nos dimittimus , where these heats are easily allayed ; and for our present controversie of purgatory , let us patiently expect the determination of our undoubted superior , the present soveraign pastor , who ( as the florentin council here tell us ) holds the primacy over the whole world : who is the successor of st. peter , the prince of the apostles : and the true vicar of christ , and the head of the whole church , and the father and teacher of all christians : and who finally had full power delivered unto him by our lord iesus christ in st. peter to feed , to rule , and to govern the vniversal church . to whom we will candidly , fairly and religiously , ( and not by any false suggestions or surprising friends , as you most strangely suspect , pag. 40. and thereby at once condemn both that supream court of weakness , if not of corruption , and your adversaries of dishonesty ) remit the whole controversie , and humbly submit to his judgment , both in this particular , and in all other disputable points whatsoever . finis . the publisher desires my adversary to take notice , that if there be any thing in this discourse which depends on matter of fact , in which he desires to be satisfied , he is ready to give him intire satisfaction before any person of honour , by undoubted witnesses . a the bull of pope benedict the eleventh , ( otherwise called the twelfth ) promulgated in the year , 1336. concerning the state of departed souls . faithfully translated , as it is in the roman bullary , printed at rome , anno dom. 1638. benedict , bishop , the servant of gods servants , to the perpetual memory of posterity . blessed be god in his gifts , and holy in all his works , who through his mercy forsakes not the sacred roman , catholique , and apostolical church , which his right hand hath planted as his vineyard , and which he hath raised up , as chief and conqueress , to be the head of all churches ; our lord saying to peter , thou art peter , and upon this rock i will build my church : but by his blessed apostles , especially peter and paul , the singular defenders of the same church , keeps her through his compassionate benignity and continual piety : that she being governed by these rulers , may remain stable in her self , as founded upon the firm rock , and that all the believers of the christian faith may obey her , may yield to her , may intend to her , may live under her authority , may be under her discipline and correction . that in her nothing may be taught rashly , nothing brought in unwarily , nothing in faith unadvisedly introduced : and that so men may decline from evil , and do good ; that they may walk in the right paths , and make progress to better things , by their holy desires ; that they may hopefully expect the neer approaching rewards of the eternal life of just men , and fearfully dread the not far off calamities of hell , appointed for the wicked . for it is written , behold i come quickly , and my reward is with me , to render unto every one according to his works . but if it shall be otherwise attempted by any one ; that she forthwith by her authority ( adding also punishments thereunto , as she shall judge it expedient ) totally root it out . for which church ( to the end that she subsisting in her self might inform others ) our saviour christ jesus prayed to his father in the time of his passion , saying , simon , behold satan hath desired to have you , that he may fift you as wheat : but i have prayed for thee , that thy faith may not fail , and when thou art converted strengthen thy brethren . § . 1. there arose indeed a matter of question not long since , in the time of iohn the 22 our predecessor of happy memory , between some doctors of divinity , concerning the vision of the souls of just men after their death , in which there was nothing to be purged , when they departed out of this world , or if there were , it was now totally purged ; whether they see the divine essence before the assumption of their bodies , and the generall judgement , and also concerning other matters : some of them holding the negative , some the affirmative ; others according to their own imaginations , endeavouring to shew divers things , and in divers manners , concerning the vision of the divine essence by the souls aforesaid , as it is known apparently by their words and writings , and by their rejected disputations , which we here omit for brevities sake : because they so differed amongst themselves from our determinations . and whereas our aforesaid predecessor , to whom the determination of the above-mentioned questions did belong , had prepared himself in his publick consistory , as well before his brethren , the cardinals of the holy roman church , ( of whose members we our selves then were ) as before the prelates and doctors in divinity ( many of them being present ) strictly charging and commanding them , that each one should deliberately deliver his opinion , concerning the matter of the aforesaid vision , when he should require it from them : but being prevented by death ( as it pleased god ) he could not effect it . § . 2. we therefore , ( after the death of our aforesaid predecessor , being assumed to sit in the apostolical seat ; more seriously considering , how great dangers of souls might be incurr'd , and how many scandals might arise , if the aforesaid contentions were left unresolved : to the end that the diversity of opinions may perish , and the solidity of truth may plainly appear , having first made use of a careful examination of the matters aforesaid , and having diligently deliberated with our brethren , the cardinals of the said roman church : do , with the advice of those our brethren , by the apostolicall authoritie , define by this constitution to be valid for ever . § . 3. that according to the common ordination of god , the souls of all the saints , which departed out of this world before the passion of our lord jesus christ ; as also the souls of the holy apostles , martyrs , confessors , virgins , and of the other faithfull , departed after they had received christs sacred baptism ; in whom there was nothi●g to be purged when they departed , nor also shxall be when he●eafter they shall depart this life ; or if there then be , or shall be any thing to be purged in them , when after death they shall be purged . and , that the souls of infants , regenerated with the said christian baptism , and to be baptized ; when being baptized they shall depart this life , before they have the use of their free will . presently after their departure , and after the aforesaid purgation , in such as stood in need thereof ; even before the resumption of their bodies , and before the general judgement ; ( since the ascension of our lord and saviour jesus into heaven : ) were , are , and shall be in heaven , in the heavenly kingdome , in the celestial paradise with christ , aggregated to the fellowship of the holy angels ; and ( since the passion and death of our lord jesus christ , ) they have seen , and do see the divine essence by an intuitive vision , and even face to face , without the mediation of any creature interposing it self by way of a visible object ; but the divine essence shewing it self immediately unto them , nakedly , clearly , and openly : and , that they thus seeing the divine essence , do enjoy the same . moreover , that by such a vision and fruition , the souls of them who are already departed out of this life , are truly blessed , and have eternal life and rest ; and so shall their souls be , which shall hereafter depart this life , when they shall see the same divine essence , and enjoy it before the general judgment . and , that this vision and fruition of the divine essence , doth evacuate in them , and cause to cease the acts of faith and hope ; as faith and hope are properly theological vertues . and , that after such an intuitive and facial vision and fruition shall be begun in them ; the same vision and fruition , without any interruption , evacuation or cessation , hath remained , continued , and shall be continued , even to the final judgment , and afterwards , even to all eternity . § . 4. moreover we define , that according to gods common ordination , the souls of such as die in actual deadly sin , descend presently into hell after their death , where they are tormented with infernal punishments ; and , that nevertheless , in the day of judgment all men shall appear before the tribunal of christ with their bodies , to render an account of their own actions , that every one may bear the proper things of his body , according to what he hath done , whether good or evil , § . 5. decreeing , that our definitions or determinations aforesaid , and every of them , be held by all faithfull people : and that whosoever shall hereafter presume , wittingly and pertinaciously to hold , affirm , preach , teach , and defend , by word or by writing , contrary to these our aforesaid definitions , or determinations , and every of them ; it be proceeded against him in due manner , as against an heretick . § . 6. let it not therefore be lawfull for any man to violate this page of our constitution , or by a rash boldness to do against the same . but if any one shall presume to attempt it ; let him know , that he shall incur the wrath of the almighty god , and of the blessed peter and paul his apopostles . given at avinion , on the fourth of the calends of february , in the second year of our popedome . in like manner it was decreed in the eighth general synod , held at florence , under eugenius the fourth ; as appears in the letters of the holy union between the latin and greek church . in these terms . out of the eighth geneneral synod held at florence , under eugenius the fourth . in the letters of the holy union between the latin and greek churches . the sacred council aprooving , we define . artic. 3. if truly penitent souls shall depart this life before they have satisfied for their commissions and omissions , by the worthy fruits of penance : that their souls are purged by the punishment of purgatory , after their bodies death : and that to relieve them from such their punishments , the suffrages of the faithfull yet living do profit them , to wit , sacrifices of the mass , prayers , alms-deeds , and other offices of piety , which are used to be performed by the faithfull for other faithfull , according to the institute of the church . art. 4. and that the souls of them , who after baptism received , have contracted no blemish at all of any sin ; as also those souls , which after they have contracted the blemish of sin , are purged either in their bodies , or being uncloathed of their bodies , ( as is above-said , ) are presently received into heaven , and clearly behold god himself in trinity and unity , as he is ; yet according to the diversity of merits , one more perfect then another . art. 5. but that the souls of them who depart this life in actual deadly sin , or onely in original sin , do presently descend into hell , to be there punished , though with unequal punishments . we also define , that the holy apostolical sea , and the roman bishop , holds the primacy over the whole world ; and that he , ( the roman bishop , ) is the successor of st. peter the prince of the apostles , and the true vicar of christ , and the head of the whole church ; and the father and teacher of all christians ; and that full power was delivered unto him by our lord jesus christ in st. peter , to feed , to rule , and to govern the universal church : as it is also contained in the acts of general councils , and in the sacred canons . given at florence , in the publick synodical session . in the year 1439. and subscribed by the emperour of constantinople , and the greek and latin fathers , there and then present : as it appears in the books of the councils . b the ten heresies condemned by this bull of pope benedict ; gathered by eymericus in his directory of the inquisitors , approved by gregory xiii . cited , pag. 29. in the extravagant of pope benedict xii . ( says eymericus ) which begins , blessed be god . these following heresies are condemned , and their contraries are proved to be catholick verities , and to be held as matters of faith . the first heresie is , that according to the common ordination of god , the souls of just men departed before the passion of our lord jesus christ , in which nothing was to be purged ; presently after the said passion of our lord jesus christ , before the resumption of their bodies , and the general iudgment , did not see , nor do see , nor shall see cleerly and openly the divine essence , nor do enjoy it . no● after the ascension of our lord iesus christ , were , are , nor shall be in heaven , in the heavenly kingdome , and celestial paradise with christ , aggregated to the fellowship of the holy angels . the second heresie is , that according to the common ordination of god , the souls of just men departed before the passion of our lord jesus christ , in which something remained to be purged , the purgation being totally compleated , presently after the said passion of our lord jesus christ , before the resumption of their bodies , and the general iudgment ; did not see , nor do see , nor shall see , the divine essence , clearly and openly , not do enjoy it : nor after the ascension of our lord jesus christ , were , are , nor shall be in heaven , &c. the third heresie is , that according to the common ordination of god , the souls of just men departed , after they had received the sacred baptism , in which nothing is to be purged , when they depart , before the resumption of their bodies , and the general iudgment , do not see , nor shall see , the divine essence , clearly and openly , nor do enjoy it , nor are , nor shall be in heaven , in the heavenly kingdome , &c. the fourth heresie is , that according to the common ordination of god , the souls of just men , departing after they have received the sacred baptism , in which there is somthing to be purged , when they depart , their purgation being also totally compleated , before the resumption of their bodies , and the general iudgment , do not see , nor shall see clearly and openly , the divine essence , nor do , nor shall enjoy it , nor are , nor shall be in heaven , &c. the fifth heresie is , that according to the common ordination of god , the souls of infants regenerated by sacred baptism , departing before the use of their free-will , before the resumption of their bodies , and the general iudgment , do neither see , nor shall see , clearly and openly , the divine essence , nor do enjoy it , nor shall enjoy it , nor are , nor shall be in heaven , &c. the sixth heresie is , that according to the common ordination of god , the souls of all the aforesaid just men departed , before the resumption of their bodies , and the general iudgment , shall not be blessed with the divine vision and fruition , nor shall have eternal life and rest . the seventh heresie is , that the vision which the blessed souls have of the divine essence , is not an intuitive and facial vision . the eighth heresie is , that according to the common ordination of god , the intuitive and facial vision and fruition of the divine essence shall be evacuated in the blessed , nor shall be continued until the final judgment , nor from thence unto all eternity . the ninth heresie is , that according to the common ordination of god , the souls departed in mortal sin , presently after death do not descend into hell , nor are tormented with infernal punishments . the tenth heresie is , that in the day of judgmen● , all men shall not appear with their bodies before the tribunal of christ , to render an account of their actions , 2 cor. 5. 10. that every one may receive the things done in his bodie according to that he hath done , whether it be good or bad . c. the discourse of an eminently learned divine of our nation , to prove the delivery of souls before the resurrection . cited pag. 42. the condemnation of blacklow ( or white ) by a pope and general council . the sense of the florentin council of the admission of some souls , even those that now are in purgatory , to eternal beatitude , before the day of general judgment . the definition of the council . in the name of the most holy trinity , father , son and holy ghost : this sacred and vniversal florentin council approving , we define , that the souls of those who after baptism received have contracted no blemish at all of sin ; as also the souls of those which after the blemish of sin contracted , are now purged either in their bodies , or uncloated of their said bodies ( as is above said ) presently are received into heaven , and do behold god himself in trinity and vnity as he is . thus the council . though the very text it self of the florentin council , seemes abundantly sufficient to evince what we here aime at and intend : yet that the stubborness of some persons ( who are not the most knowing in the ecclesiastical doctrin ) may more powerfully be repressed . it is to be noted , that when any doubt arises concerning the meaning of a council , we are diligently to seek out what occasioned such a decree , and find what was then chiefly agitated and debated . the matter here in dispute between the latins and the greeks , was this , what souls were admitted 〈…〉 to eternal beatitude before the day of general iudgement ? let us hear the latins in this question concerning the fire of purgatory ; presently in the beginning of the council . the latins acknowledge both in this world a fire , and a purgatory by fire ; and also in the future world they acknowledg a fire , yet not purging , but eternal . they confess also , that souls are cleansed and freed by that ( first named ) purgatory fire , and that he who hath committed many offences , is freed after a long time of purgation ; but he who hath committed a few , is sooner delivered . let us now heare the greeks . the greeks are of opinion , that the fire is in the future onely , and that in this world , the temporary punishment of sinful souls consists in their being imprisoned in a darksome place , where they remain for a time ; but that they are purged , that is , freed and delivered from that obscure and afflicting place , by the prayers and sacrifices of the priests , but not by fire . hitherto the council of the souls in purgatory . it proceeds to declare the opinions of both churches , concerning the souls of just men , which have no debt at all to be paid . the latins say , that the souls of holy and just men are in heaven ; and that ( without any medium ) they see and enjoy the sacred trinity . the greeks imagine that the souls of just men have indeed obtain'd beatitude , but not perfectly ; and that they shall perfectly enjoy it , when they shall be reunited to their bodies in the resurrection . and , that in the mean while , they remain in a separated place , where they interiorly rejoyce , entertaining their thoughts with the fore-seen and fore-known perfect beatiude and adoption which is prepared for them . you see the question cleerly and plainly propounded : you see wherein the eastern and western churches agree , wherein they disagree : what ( after their frequent disputations ) was at last concluded ? surely no other thing , then — the sacred councill approving , we define , that the souls of them , who after baptism received , have contracted no blemish at all of sin ; as also those souls , which after they have contracted the blemish of sin , are purged either in their bodies , or being vncloathed of their said bodies , are presently received into heaven , and cleerly behold god himself in trinity and vnity , as he is . behold a categorical definition , directly determining the proposed difficulty . the question was , how many sorts of souls were admitted to the intuitive vision of god before the general day of judgment ? the councill answers , three sorts : the first sort , such as after baptism , contracted no sin . the second such as although they contracted sin , yet fully satisfied for them before their death by worthy fruits of pennance . the third , such as contracted sin , and did not fully satisfie in this life , but were purged afterwards in purgatory . our aversary dares not deny an admittance of the first and second sort of souls to the fruition of god presently , before the day of general judgment . but he most inconsequently rejects the third sort now in question . for what an absurd exposition of the council would this be ? the souls of just men having no sin at all , are received presently befor the day of general judgment to the cleer vision of god . in like manner the souls which have fully satisfied for their sins before their departure , are admitted presently before the day of judgment to eternal beatitude : the souls cleansed in purgatory are admitted presently , that is , in the day of judgment ? when as this third sort of souls is contained in the same period , under the self same form of words . and ( which is to be taken special no●ice off ) the particle mox presently , wherein is the greatest force , is joyned onely to this third sort of souls , though it is also necessarily understood in the two former . surely none of the latins , none of the greeks , did either question or controvert , whether the souls of just men , or the souls in purgatory were admitted to eternal beatitude in the day of general iudgment : but the sole difficulty was of the time preceding ; as manifestly appears by the declaration of both churches : and as concerning purgatory , the difference between them was onely this ; that the latins admitted the operation of a material fire ; the greeks a darksome place , but not fire . now for that the adversary is pretended to be a catholick , and acknowledges that he ought to submit himself , not onely to general councils , but also to the judgment of the chief pastor : let him attentively read and consider the solemn decree of pope benedict the xii . ( above related ) where he shall find his assertion in most plain terms condemned : for by that constitution he may easily perceive in what sense this particle mox presently , inserted in the florentin council , is to be explicated , where the same matter , almost in the self-same words , is handled ; and where it most manifestly signifies immediately , and before the day of general judgme●t . this decree is extant in sanderus ( de visibili monarchia , ) and it is also mentioned in the 7th tome of the councils , in the life of the said benedict , in these terms . — he defined , that the souls of holy men , sufficiently expiated from their sins , were blessed , and enjoyed the cleer sight of god before the day of iudgment . and he is there highly praised , as a vertuous man , and one perseverantly constant till his death in pious actions . what ( think you ) may we now judge of him , who calls the definition of such a pope , and of so great a council , a new doctrine , supported by no foundation , and opposite to the churches practise ? d the answer to the precedent discourse , by one of master whites scholers , now a very able proficient in his school . sir , i have perused your papers , which truly , according to the opinion ▪ that the holy ghosts assistance in councils and consistories , is without restriction or limitation , seems to me to evidence a deliverance of souls out of purgatory before the day of iudgment : but according to the opinion , that the assistance of the holy ghost in councils and consistories , is no longer then there is a diligent search to find out what christ taught , and his apostles delivered as so taught , there appears onely , that the council of florence and pope benedict , did think or judge it to be so , which may raise opposition to a disobedience , but not to an heresie : for according to this later opinion , that opposition , and no other is to be termed heretical , that gain-says apparent tradition . so that unless you shew that the council of florence and pope benedict determined conformably to tradition , mr. a a that is , master whites . blacklowes calling the doctrine and practice new , will not savour the least of heresie ; for certainly that doctrine and practice must be new , that took beginning after christ and the apostles . o! but where is this restriction ? in christs own words , docebit vos omnia quaecunque dixero vob●s , not all truths , but such as i shall reveal to you . this restriction vincentius lirinensis understood , when he imputed the erring of the arim ▪ to their preferring their private reasonings before the proper rule and light , tradition , appointed by christ to steer by : and the concurrence of divines seems general , holding that there is no new revelation , that the church onely declares matters of faith , which supposes them delivered , not newly found out ; else she might make matters of faith , and bring all truths within the compass of christianity ; whereas indeed christianity can onely be a belief of those truths christ taught , whilest he was conversant amongst men . this puts all to a loss : for how shall it be known when councils and consistories apply themselves aright ? easily , by examining tradition of what you have seen and heard . this is the common light and plain way promised , to keep even fools from straying from christs doctrine . neither is mr. b b white . blacklow taxable in point of disobedience , he having submitted himself both to the pope and council . finis . the principal errours . pag. 70. line 4. leave very ill consequences behind it ▪ read , draw very ill consequences after it . p. 98. l. 11. i now draw , hopes , r. i now draw , is hoped . p. 150. l. 3. corporea , r. corporeae . notes, typically marginal, from the original text notes for div a59251e-230 introduction . this is not well 〈◊〉 by t. w. see consilium authoris . a see ratio operis . scito d●um naturae esse author●m . &c. know god is the author of nature , and that he perfects and el●vates it by supernatural things ; not that he showrs into our souls a series of things of a different or unlike order or nature : reason is nature to us , and the perf●ction of reason is demonstration . do not then despair of demonstration from god . page 3. page 11 page 31. page 12 , 13 , 14 , 15 , 16. peg. com . 21. * sonus buccinae , the title of one of mr. whites books . in edic . consir . conc. c●lc . act . 3. g●l . pap. 1. ad ep. dar. miratisumus . grat. cau . 24. q. 1. c. majores . aug. ser. 32. de verb . apostoli . aug. ser. 41. de s. s. hom. 16. de 50. serm. 41. de s. s. hom. 14. in levit. lib. 8. in ep. ad rom. 11. master whites name in his instit. sac. a see institutiones sacrae , in the beginning ratio operis , where after a description of the theology he delivers , vide , &c. ( saith he to the reader ) see what an execrable thing it is in such matters as these , after a proposition and a hope of verity in them , to feed our hungry souls with vain and lying trifles . remember then thou art a man , born capable of truth , and that all these things are proposed to thee in a familiar language , that thou mightst understand and enjoy them . he who hopes this without demonstration , goes about to delude himself and thee . they object the obscurity of faith , and the inaccessible darkness of the divinity to our reason . but this hinders nothing ; for such demonstrations may be given of the mysteries , as is given of god himself , &c. courage then , and dare thou to expect in theology the full satiety of thy understanding : seek in it certainty , and the evidence of science and demonstration . and in the same institut . sac. 2 volume . lib. 3. lect. 2. and since grace is so implanted in nature , that they draw each other with connected members , and interlaced links : it is not to be doubted , but most of the mysteries of faith , may be demonstratively known ; so that the church now proceeding to the midday , they are to be demonstrated . b see ibid : ratio operis . theology is planted in nature , faith is delivered to us , in humane language . what more sublime things are disputed in theology , then father , son , generation , spiration , nature , person ? &c. and yet we were taught all these things by nature and reason , even before christ . but if these things now be rendered evident , there will nothing at all remain obscure . see more fully in the same book , lib. 2. where all these things are pretended to be demonstrated , by the principles of natural reason . c see ibid. ratio operis . a libertatis cavo sibil●t alter anguis : the other snake hisses out of the denn of liberty . where of these contingent theological truths , he largely promises demonstrations , and attempts is every where in his new theology , where these mysteries are treated . d see ibid ratio operis , eadem labyrintho , &c. in the same labyrinth with divinity , phylosophy too , grew old . but digby hath held forth his torch : if now they dispair of it , is vanished : dare , now greater things ; his foot-steps will lead thee to the fortress of theology , &c. what then dost thou fear ? and trembling shunnest the digbaean attempts ? if the things thou learnest are false , reason it self will teach thee so , if they are true , the happy success will now provoke thee glad ; if they are uncertain , dost thou loose any thing by seeking ; set then the right foot forward , and gratefully hold on that path , trodden by other mens labours . exeg . on the apocalyps . sec. x● . a see instit. sac. ratio operis . expect that full satiety or surfet of thy vaderstanding in theology . inst. sac. lib. 2 lect. 1. inst s. li . 3. lec . 2. & alibi . in the letter of vindication . exeg . on the apocalyps , sect. xi . a see instit. sac. ratio operis . sulcus quem duco , &c. the trench i now draw , hoped will serve to derive both truth , and certainty , in theological matters . b see ibid. neque tamen sustinet haec aetas , &c. nor does the present age sustain , that mention be made of demonstrations , or infallible decisions , ; that theology may be esteemed a science knit together , and woven with the connexion of consequences , or that it be believed to stand on other foundations , then a meer habnab medley of waxen words , or a certain juggling temerity of babling crackers , without any sence or meaning ; ( under the sir-name of phylosophy ) on either side of the contradiction . what further mischief can we expect ? or how long do we hinder fire and sword ? and adore this idol of desolation in the temple , &c. exeg . on the apacalyps . sec. 14. master whites prophesie of the happy state of the church , and civil governments guided by his demonstr●tive religion . in r●sh●orths dialogues , dialog. 2. instit. sac. 1. 3. lcct. xi . inst. sac. lib. 3 lect. 9. inst. sac. lib. 3. lect. 1. concilium provinciale senonense decreta fidei , cap. 12. inst. peri● . lib. 5. lec . 4. raillery defeated by calm reason, or, the new cartesian method of arguing and answering expos'd in a letter to all lovers of science, candor and civility / by j.s. sergeant, john, 1622-1707. 1699 approx. 321 kb of xml-encoded text transcribed from 112 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a59240 wing s2586 estc r34236 14153506 ocm 14153506 102124 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59240) transcribed from: (early english books online ; image set 102124) images scanned from microfilm: (early english books, 1641-1700 ; 1069:12) raillery defeated by calm reason, or, the new cartesian method of arguing and answering expos'd in a letter to all lovers of science, candor and civility / by j.s. sergeant, john, 1622-1707. [8], 211 p. printed for d. brown ... and a. roper ..., london : mdcxcix [1699] attributed by wing to sergeant. imperfect: pages stained and with some print show-through. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -apologetic works. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-05 judith siefring sampled and proofread 2004-05 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion raillery defeated by calm reason : or , the new cartesian method of arguing and answering expos'd . in a letter to all lovers of science , candour and civility . by j. s. london , printed for d. brown , at the black swan and bible , without temple-bar ; and a. roper , at the black-boy , over against st. dunstan's church , in fleet-stteet , mdcxcix . to his adversaries . gentlemen , addresses of this nature did use , hitherto , to be made to great persons , for their protection ; or else , to special friends , to shew the author's respects : but , your way of managing this controversie , has been so preposterous , that it has oblig'd me to traverse those usual methods , and to present this defensive of mine to your selves , tho' my adversaries . and , because i fear that , coming from my hand , it will not please you , i will endeavour to make it as little unwelcome as i can . let me ask you then , what means all this railing , and libelling ? can any man of common sense think , this is the method to promote truth ? and , if not ; pray , what was your aim in taking this way , so ungrateful to sober men , so nauseous to the learned , and so unchristian in it self ? does it conduce to prove truth , or confute errour ? or , rather , does it not expose you to the censure of all lovers of learning , and civility ; as men , whose reasons are at a nonplus . i beseech you to consider , that reason is our true nature ; and , therefore , whatever subsists by reason , does naturally claim the assent and acceptation of mankind : whereas , passion , if excessive , is never wise ; and , especially , in philosophy , where evident arguments ought to be the only managers , 't is a meer folly. 't is scandalous to truth , as well as to modesty , that brawling should usurp the place of demonstrating . indeed , no credit being got by answering squabbles , you could not have invented any better way to make me lose mine : and , the best compurgator i can bring , to keep me fair in the opinion of the world , for answering books that abound in raillery , but are quite void of sense , is , that i saw it was a great good to the commonwealth of learning , to lay open , once for all , such ridiculous and unfair methods ; that their insignificancy being expos'd , they may , for ever hereafter , he held unworthy of any other answer , but that of scorn , and neglect . what i most fear , is , that my reader will think , that , while i am replying to mr. le grand's censura , i am rather framing an idea of the incredible weakness of perverted reason , than giving him a true account of his real and perpetual failings : but , my comfort is , his book is extant , to justifie me . philosophers use to say , that nature abhors a vacuum : i am sure , rational nature as much abhors an emptiness of sense ; yet , this is all he has allow'd me to work upon , or confute . now , since to talk incoherently , is , by all mankind , held to be folly ; and , to do this in a high degree , and constantly , is that which men call distractedness , or madness ; which is a total disabling of our rational faculty : 't is manifest , hence , that reason , which is our nature , consists in the conjoyning our thoughts rightly ; and , that 't is the perfection of our reason , to discourse coherently , or connectedly . wherefore , my only request to you , is , that , leaving off all those foppish and irrational ways of raillery , and buffoonery , you would do your selves the favour to pursue this way of connexion ; so natural to your souls , so honourable to your credits , and so beneficial to the learned part of mankind . this method , besides the doing a just duty to truth , will , over and above , make all uncivil language impracticable : no such stuff can find place , while we are laying principles , and deducing legitimate consequences ; which are all a philosopher has to do : nor , can impertinent babblers find opportunity to put in a word , while such serious business is in agitation . you have too much disoblig'd and scandaliz'd all good men , and no less mortify'd me , in forcing me from this solid method , by your bringing the controversie from evidence of arguing , to the worst sort of drollery ; since you neither brought against me any one argument , the terms of which you would undertake to be connected ; nor went about to solve the close connexion of mine ; but , only huddl'd together a medly of rambling cavils , tending only to blemish my reputation : which forced me ( it being expected i should say something , and you giving me no wiser employment ) to lose time in laying open your injuriousness , weaknesses , and falshoods ; whereas , i do assure you , i should , with much more joy and satisfaction , have commended your learning , and civility , if your carriage would have permitted me to do it with truth . i beg of you , that you would not ( as lawless assassinates and robbers use ) thus disgrace your selves , by assaulting me with your vizards on ; but , appear bare-fac'd . why should an honest man , in an honest cause , be asham'd to shew his face ? own your true nature , reason : state your cartesian thesis ; for , our controversie begun about that ; and , if you flinoh from it , and run to other subjects , you quit the field . then , lay determinate principles , and bring determinate arguments to prove your assertions ; and , i will promise you to do the same . but , i beseech you , let not the least disrespectful word pass between us , under penalty of being held to have lost our cause . if you please to take this way , so proper for settling truth , i shall honour and respect you , and civilly excuse whatever may hap to be defective . but , if you resolve still to continue these untoward methods , here laid open , i shall not think it worth my while to stand bartering angry repartees with you ; but , will let you rail on to your selves . resting confident , that all learned and sober men will both condemn your prevaricating incivility ; and , will also hold me excus'd , if i let you gratifie your own genius , and apply my self to better employments , more becoming a scholar , and a christian. your sincere , tho' undeservedly injur'd , friend , and servant , j. s. raillery defeated by calm reason : or , the new cartesian method of arguing and answering expos'd : in a letter to all lovers of science , candour and civility . gentlemen , 1. when pretenders to philosophy , instead of producing arguments of their own , or answering those that are brought by others , do break in upon all the rules of decency and civility , and betake themselves to railing and libelling , 't is the concern , not only of the learned , but of all mankind to declare their abhorrence of such an indirect and senseless prevarication . invectives cast such a shadow upon the clearest truths , and introduce so pernicious a precedent into disputation about points of philosophy , and those also of a more sacred nature , that , unless this absurd carriage be discountenanc'd , the best efforts of exact reason will be turn'd into buffoonery . that nothing but my opposing cartesianism , either by undeniable matter of fact , or by my arguments , did force mr. le grand and his complice to this hurry of passion , and ( as your selves will character it when you see their manner of writing ) madness of malice , will appear manifestly by a plain stating of the case ; which is this . 2. very many of my learned friends ( tho' it was my concern to name but one of them ) had blam'd my ignobile otium , and had press'd me to write . to speak candidly , i cannot perfectly remember , that they desir'd me , in express terms , to write philosophy ; but i am certain i understood them so , the circumstances seeming very improper to publish any thing else . being thus won , i cast about how i might make my productions as universally beneficial as i was able . at first sight i diseover'd , and had , ( with many others , who aim'd at true science , ) in my thoughts , bewail'd , that a kind of sceptitism , or despair of certain knowledge , had insensibly crept into the world ; and i had experienc'd how it had corrupted many excellent wits , and made them turn libertines . i saw that this dangerous distemper of the mind was grown very epidemical ; of which , in my preface to solid philosophy asserted , i so heartily and feelingly complain . i saw that this sceptical humour did hinder the progress of scientifical knowledge , and the improvement of rational nature ; nay , that it brought a vast prejudice to religion it self : for , those who had only wit enough to raise objections against christian faith , but wanted solidity of judgment , and true principles , enabling them to settle their volatil thoughts , were apt to think that the mysteries it propos'd were altogether repugnant to reason , and inexplicable . but , particularly , i had observ'd the increase of atheism , and ( which is next to it ) of deism here in england . which kind of men , making a scoff at scripture , and disregarding church , councils , fathers , and all authority , could no way be so properly and effectually combated , or confuted , as by reason ; to which , and which only , they appeal'd . hereupon , i resolv'd to bend my best endeavours to advance the way of exact reasoning ; and , thence , pitch'd upon the writing and publishing a method to science . 3. that the regard i had to christian faith was the chief motive that prevail'd with me to write philosophy , or that treatise , will appear hence : first , because it is manifest that i took there all occasions that could come in my way , to apply my discourses to the defence of faith ; and when i had establish'd any truth by way of reason , i did , upon the spot , make use of it to confute some heresie ; or else some tenet which seem'd not so well consistent with faith , but subcontrary to it . for example ; in my method , p. 6. i argue against the scepticks . pag. 7. against the pre-existence of souls . pag. 32. i prove that man is but one thing , and not two , as the cartesians hold ; of which more hereafter . pag. 43. i conclude against the epicurean hypothesis . i demonstrate , p. 59 , 60. that the world had a beginning of motion ; and , consequently , that there is some spiritual nature , which , either by its own virtue , or by power deriv'd from some supreme and first cause of motion , did move unactive matter . i hint , p. 80. the grounds which shew the mystery of the blessed trinity conformable to right reason . i prove , p. 93. that angels are not properly in place . i explicate , p. 97 , 98. in what god's attribute of eternity , and the aeviternity of angels , do consist . i take care , p. 105 , 106. that weak men do not mis-interpret scripture , by taking metaphorical expressions literally , and dogmatically , as mr. le grand does frequently , and very rashly ; from which proceeded the heresie of the anthropomorphites , and divers others . i explicate , p. 109 , 110. how , and in what sense , religious honour , or respect may be given to creatures , without shocking any well-meaning christian , or breeding disunion amongst them . i shew , p. 112. the incomparableness of god's divine word , the holy scriptnres , from its having or bearing many several sorts of senses , and yet all of them true. i attempt , p. 137 , 138 , &c. by a logical medium , to demonstrate the existence of a deity . i shew , p. 153. the way to perfect souls in solid vertue . i demonstrate , p. 277 , 278 , &c. god's providence in the whole course of nature , even to the very least effect : that he cannot be the author of sin : how senseless a sin irresignation is : how great our gratitude to god ought to be : and , how wise the doctrine of christianity is . i manifest , p. 286. how ignorant atheists are . pag. 299. that the world had a beginning ; and , that there are spiritual natures . i demonstrate at large , p. 302. that there is a self-existent being , or a deity . i prove , p. 318. against the origenists , how rational it is that there should be an eternal hell for the devils , and wicked souls . i i settle very largely , to the end of that lesson , the rational grounds , previous to humane and divine faith. and , p. 343. i shew , from a logical medium , the unreasonableness of opinionative faith , which grounds light credulity , and bigottery . i inform my reader , p. 360 , 361 , &c. how to arm himself against being surpriz'd by fallacies brought against christianity . and , lastly , p. 373. i demonstrate , that the practical judgment of a sinner , and , consequently , all sin , is clearly opposite to right reason ; and an evident fallacy , according to the commonest rules of true logick . 4. i pursue the same good end in my solid philosophy asserted ; and take all occasions ( even though not given me sometimes ) to apply my former grounds to higher subjects . i will only touch upon some instances . i explicate , p. 174 , and 199. god's immensity , and set it above those low conceits fram'd by our fancy . as likewise , ( p. 202. ) his self-existence , and ( p. 211. ) his absolute infinity . i shew ( p. 223. ) the necessity of a supernatural doctrine , against the deists . pag. 225. how to conquer in our spiritual warfare . pag. 227. that man , pre-determin'd by god , determines himself , or is free. pag. 229. whence sin springs . i lay open ( p. 271 , 272 , &c. ) the nature of solid vertue . i shew ( p. 303 , and 391. ) the clear distinction between corporeal and spiritual natures ; which is of vast concern , both to philosophy , divinity , and faith it self ; and , is the best rule of interpreting scripture in such passages as concern spirits , unless the known faith of the catholick church has already establish'd the doctrinal point to our hand . i distinguish ( p. 438 , 439 , ) what is due to reason , what to divine revelation . and , ( p. 441 , 442. ) that reason is not to be rely'd upon in things above reason . lastly , ( p. 452. ) i give a certain rule how we can never come to be mis-led by authority , &c. 5. secondly , that i writ philosophy to maintain the interest of christian faith , and not out of the vain motive of being held a meer philosopher , does farther appear hence , that in the epistle dedicatory to solid philosophy asserted , i did civilly challenge the socinians , deists and atheists , that some learned men of those sects would please to send me those reasons which they , or their leaders , do judge to be of most weight why they cannot embrace the doctrine of the trinity , or christianity ; which they may send privately , and unnam'd , to the stationer who publishes this book : promising them , that i would give their arguments their full weight , and publish an answer to them . which manifestly shews , that my design was , to apply my books of philosophy to the explication and defence of reveal'd faith. from some of those sects i might have expected a rude opposition ; tho' i do not think any of them would have thought it prudent , or creditable to themselves , or their cause , to leave my arguments and my books unanswer'd , and let fly at me with personal reflexions ; but , that those who bear the name of christians , should , instead of answering my reasons , fall to decry , traduce and libel those very books , and their author , in the most vile and scurrilous manner , i could not have expected . this plainly convinces all sober men , that these angry gentlemen esteem nothing so sacred as the satisfaction of their private pique . but , nothing is so fiery , and furious , as men too fond of empty fame , when they fore-see their ignorance is in danger to be baffl'd . i dare presume , that whoever considers the several particulars lately mention'd , to demonstrate which , in those treatises , i have laid grounds ; ( not to speak of many others i have omitted , ) will acknowledge they are of no small weight ; and therefore , that the writer who advances positions which are so useful and serviceable to christianity , ought ( were it but out of respect to that best cause ) to be civilly treated , even tho' he had erred . nor could my adversaries have shewn a greater kindness to those sects above-mentioned , than to bend their whole endeavours to revile and blacken an author , who , as they already saw , had enter'd the lists against those men ; so to fore-stall ( as far as they were able ) the efficacy of all his future labours to defend christian faith ! poor men ! what service has either of them done for christianity ! they have spent their whole life , or the greatest part of it , in contemplating groundless fancies , coin'd by their own brain ; or , ( as they call it , ) in eliciting , or producing ideas ; and in talking voluntaries while they explicate them , without either principles or connexion ; and that 's the utmost of their empty performances . and then , when they should defend their cause by arguments , if we will not allow their explications for good proof , they fall to railing and libelling . but envy is of so froward an humour , that it will neither do good it self , nor let it be done by others . 6. i might add , as a third argument , to prove , that my chief aim in my writings , was , to do my duty to faith , that i have oppos'd all the whole way of ideas ; because i saw them very unfit to explicate or defend it . far be it from me to cast in a suspicion , that the authors who follow that way are unsound in faith. what i affirm , is , that i can neither conceive how the ideas of the cartesians can well sute with some points of faith , ( of which more hereafter ; ) nor that those of mr. locke , tho' his simple ideas being taken from the things in nature , his doctrine is in comparably better grounded than that of cartesius , do so clearly serve to explicate faith , but that they are obnoxious to some exceptions . i should be better satisfy'd with both those hypotheses , could i once see a body of speculative divinity ; or even an explication of two or three points of reveal'd faith , manifesting the agreement of faith with the principles of right reason ; so that we may see how the superstructure of that divine doctrine does accord with those grounds ; as it must with true science . for , i cannot but judge , that since [ verum vero non contradicit , ] philosophical truths , which are inferiour ones , and lie level to our reason , and therefore are clearer to our understanding than are those sublime mysteries , and are more maniable by it , ought to lend their assistance to our weak capacities in explicating and defending them from being contradictory to true reason : whence , i cannot think tha● philosophy to be true , which , like an officious hand-maid , is not thus subservient to her mistress , faith. and , if any writer , or sustainer of those sects above mention'd , shall think fit to attack any article of reveal'd faith , as contrary to true science , i doubt not but to make it evidently appear by the doctrine i have settl'd in my method , how far short their arguments are from any shew of concluding . 7. lastly , it was not in me any fondness of advancing paradoxes , but my zeal of pursuing the same good end , which made me attempt to demonstrate in my method divers points which shock the fancy of the vulgar , and , perhaps , of some learned readers , till they well weigh their grounds ; viz. those of the immutability of a pure spirit , and the impossibility of annihilation by god's ordinary power . i had observ'd , that the perfect distinction between body and spirit was ill understood by most , and their natures confounded by divers ingenious writers . also , that very few did penetrate thorowly the nature of their state , their kind of duration , or their manner of operating ; but conceited them to have a kind of commensuration to body , time and corporeal operation . which put , it was impossible to devest them totally of corporeal predicates ; or to evince clearly against atheists , that there were any beings of a nature truly and properly spiritual , or indivisible , unless we could prove they were contradictorily different from body , and all that belong'd to it , excepting only as to their genus , or common notion , ens , or thing . wherefore , reflecting of what importance it was to clear this main point , both for philosophy , the adequate object of which these two natures are ; neither of which could be clearly understood , unless they be thus perfectly , that is , contradictorily distinguish'd : as also , for theology , which treats mostly of spiritual things , and spiritual natures : and , lastly , for faith ; because , otherwise , atheists , who deny all spirituality , might take a conceit , that we meant nothing by a [ spirit , ] but only some more refin'd sort of matter ; and , thence , might come to deny also the immortality of the soul , ( which is one of the main grounds of all religion , ) if we ascrib'd to spirits any mode , or manner of operating , which appertains to body ; nay , would thence be apt to conclude , that there is nothing above meer matter : hence , i saw it fit to demonstrate the former of these theses , viz. their immutability , as the best , and most convincing proof of their immortality ; and , at the same time , quite defeat origenism , and the denial of an eternal hell , which ( tho' it be a known point of christian faith ) is now creeping again into fashion in england . and , it was for the same good reason , that i went about to demonstrate that point of the impossibility of annihilation ; because our modern socinians explicate the spiritual perdition of the soul , by annihilation . and , that the reason why i advanc'd and demonstrated those theses , was out of my respect to faith , appears yet more manifestly , because i apply them still to the confutation of those sects . 8. hitherto , then , it is not visible to the eye of any sober christian , how i , or those books of mine , could fall into the high displeasure of mr. le grand to that degree , as to revile my self , and degrade them to the lowest degree of contempt . if he had dis-lik'd my reasons which establish'd these particulars in my method , he might , in behalf of truth , have confuted them ; and he should not , in the least , have disoblig'd me ; nor had it broke any friendship between us . but , now comes my crime : it was my necessary duty , while i was writing my method to science , to confute those methods advanced by others , which i judg'd to be false ones : whence , i took notice of that of malbranche , who pretends that all science comes by divine revelation ; and of that of cartesius , who , ( as the writer of his life tells us , ) by endeavouring to bring himself to question all the certainty he had receiv'd from his senses , fell into fits of enthusiasm . i thought it a duty i ow'd to mankind , and to the subject i was writing of , to forewarn studious men of following such methods as might prejudice their wits ; and , withall , lead them into errour ; and to declare , that i could not think that god ever intended that for the only means ( as they pretend ) for men to get knowledge , which might make them lose their wits in looking after it . this highly offended those cartesians , and transported them into most tragical exclamations . but with what reason ? it lay directly in the road i had taken ; and , what obligation had i to either of those authors , that i should dissemblingly favour them , against the duty i ow'd to my readers , and the regard i had for truth ? it could not proceed from any private pique against their persons , for they had never injur'd me . again ; had i wrong'd either of them , it had been easie to confure me , by shewing that i either falsify'd the words i cited , or suppress'd their own interpretation of them . but , both these being impossible , and confutation by way of reason not being their talent , another way ( tho' nothing to the purpose ) was thought fit ; which was , to rail at me aloud , and bespatter my person . 9. i had brought also some arguments against divers positions of the cartesian doctrine , advanc'd by mr. le grand ; but i had not one unhandsom word against his person , but spoke respectfully of him : which , from a scholar , and a well-bred man , might have merited the like return . if the arguments against cartesianism gave him too much trouble to answer , it was too good a fault to be sorry for it . it seems , there was no other crime in them , nor me ; for , could they have been answer'd by calm reason , there had been no need to have recourse to passion and invective , which abounded in his reply . a hundred cavils , which were foreign to the matter in hand , were hal'd in by head and shoulders ; and fitted up by sinister constructions , and false representations , to lay an odium upon me . not one of those questions were stated , or fully treated of , to benefit the reader , by letting him see what was true , what not : but a few words were snatch'd out of my books , here and there ; and then distorted , and perverted , to make them fit to be descanted upon with raillery . my conclusions , against all laws of disputation , were stoutly deny'd : the proofs , by which they subsisted , were stifled in silence ; at least , the force of my arguments were scarce ever taken notice of : whereas , the most puny logician knows that a conclusion , for which a proof is brought , is to stand firm , and be allow'd , till the proof for it be invalidated . do they think i would have taken it ill from any man , if he shew'd me the weakness of my argument ? i do assure them , i am so far from that humour , that i should take it for a great favour : for , by this means , they would either satisfie me , by convincing me of my errour ; or else , by attempting to answer my reasons , and not performing it , truth would become more victorious ; which is all an honest man ought to aim at . on the contrary , how civilly did i invite mr. le grand , to take the manly way of arguing becoming a scholar , and to prove what he says ? ending with these words , id. cartes . p. 12 , 13. nec peto à te , &c. nor do i require of you to perform this ; at least , endeavour it , and you shall see with what honour i will treat you , tho' you do sometimes , nay , often , fail . but i was not so fortunate , as to meet with such a candid adversary . the way of invective was resolv'd on , as more favourable to their cause ; and all overtures that were handsome , and becoming learned men , were rejected . 10. now , gentlemen , since i have , in my reply , shewn this carriage of theirs evident by matter of fact , judge how strangely imprudent ( not to say , worse ) these men are , who can persuade themselves , that this manner of writing , never taken by any sober man since the world stood when he is to answer another man's arguments , or to establish his own thesis , does not perfectly convince every intelligent person , that they are at an end of their reason when they fall into such a high salivation of passion ; and this without any other provocation , than what my arguments gave them ? can their pelting their adversary with such abominable slanders , ( even supposing him guilty of them all , ) either answer his proofs for his doctrine , or avail in the least to prove their own ? were the person they impugn a profess'd atheist , it could not justifie a writer who is to defend truth , to run away from the question , and fall to impertinent brabbling , and bring in twenty foreign exceptions , and personal defamations , which are nothing at all to the point . nay , it would , in that case , be far more requisite to take care to confute him with pregnant and solid reasons ; lest prudent readers , who are sagacious enough to see that ill language , bawling exclamations , and personal reflexions , are certain symptoms of non-pluss'd reason , should be inveigl'd by those passionate prevarications , and by such a wild management , to think that he has truth on his side , and so come to embrace his errours . but , will it not look like a jest , that he who was formerly , by all that know him , held a good christian , and had writ many books for christianity , should immediately , upon his opposing the cartesians , be guilty of so many impieties , blasphemies and heresies , and become as black as the devil ; and his books , which found such an universal acceptation among learned men , ( except two or three maligners , ) should , all on a sudden , become stark naught ? is it not prodigious , that men who are at age to have common sense in them , should so foolishly and childishly hood-wink themselves , and then think none sees them ? the world , whatever they think , is wiser , than to judge that any credit is to be given to them who , by their carriage , confess themselves to be piqu'd , and exasperated , even to an extasie of fury . their transport of passion too visibly discovers , that their souls are not acted by the spirit of sober reason , charity , and candid love of truth ; but agitated by a violent whirlwind of fury , envy , and resolute uncharitableness . their demeanour being such , that , even tho' they had truth on their side , they would disgrace their cause by their hot-headed managery of it . 11. these unoccasion'd contumelies being the most disgraceful that could be laid upon one of my quality , and rank , did a little transport me in my ideae cartesianae , where i was to reply to them ; and , made me use , now and then , some smart expressions , more than were precisely necessary for my defence ; for which i ask mr. le grand's , and my reader 's pardon ; tho' they were no more than such as every prudent man may discern that himself , as a writer , had given himself . but i carefully avoided all imputations of irreligion , either in his intentions , or his writings . and , if i saw that , in any circumstance , my words might occasion such a misconstruction , i charitably and carefully defended his credit in such points , and declar'd him innocent . all the reflexions i us'd , were on his manner of writing ; which it was impossible to avoid , if i would do a just right to my self . but he liberally requited me , in his censura ; and gave me pounds for my pence : for , he tells me , in the close of his epistle to the reader , that non quicquam per integrum responsum suum sine mendacio dixit ; that i have not spoken any thing ( that is , not one word ) throughout my whole answer , without a lye. so that my answer , which consists of two hundred seventy two pages , is nothing but one continu'd lye. upon my word , this was shrewd , and home ; and , if this libel of his , which usher'd in , and made way for the following one , be but capable of immortality , my name will be eterniz'd for a lyar , to the world's end. certainly , these men are the oddest sort of writers , that ever were guilty of ink-shed . other men , when they write , do entertain some hope they shall be believ'd ; but these men never think on , nor regard that obvious consideration . they press on furiously , to attain their beloved end ; which is , to disgrace that abominable j. s. and this so totally possesses and fills their whole fancy , that not the least prudential consideration can peep up there , to make them wisely pursue their own design . what man in his wits , do they think , will believe that a man of known credit , who never in his life was noted , or thought , to be a lyar , should , in the twinkling of a bed-staff , ( as their noble jack pudding , in his dialogue , p. 13. stiles it , ) tell a lye in every line , for two hundred seventy two pages together . logicians say , that an argument that proves too much is naught , and proves nothing at all . such will be the fate of their ranting fits of passion ; they so overstrain all belief , that no credit will be given to any one thing they say ; nor did i ever know that maxim of machiavell , [ calumniare fortiter , &c. ] more untowardly and aukwardly apply'd . yet , i must say this in their commendation , that they are men of a most magnanimous courage and confidence . should i talk at this swaggering rate , i should fear it would spoil my whole ensuing book ; and so utterly lose my credit , that not a word i said would be believ'd . 12. being heartily weary of this brawling way of theirs , so contrary to my genius , which , all who read my books may see , does aim at close and solid reasoning ; i publish'd a small treatise , settling the first truth , or first principle , fundamentally on the ideas in god's creative intellect ; for which reason , i intitl'd it non ultra , it being impossible to go higher . where also i demonstrated the shallowness of the first principlè of the cartesians . in it i begg'd of them but meerly to name , or put down categorically , any one principle of the cartesian doctrine , which they judge to be the strongest , or most evident ; and i would undertake to demonstrate , that , either it is no principle , or else , that it has no influence at all upon their hypothesis . i declar'd , that i did this , to put an end to this controversie , and to settle peace . i propos'd there , p. 121. that we should confine our selves to half a sheet of paper ; and , that all should be transacted by pure dint of reason ; and , that he who shall use the least uncivil vvord to his adversary , and falls into passion , shall be held to have lost his cause , and to be reduc'd to a non-plus . could any proposal , or any overture , be more civil , equal , or welcome to men who love truth and ingenuity ; or be more efficacious to decide the question , and stop the way to all possibility of vvrangling . but that 's the fault of it ; they have a great talent in brabbling , but they are not at all gifted for arguing conclusively , demonstrating , or laying principles . more than this , i offer'd , that , if they can shew their cause has any principles to support it , ( without which , by the way , none ought to hold it true , ) that i would make them satisfaction , by acknowledging publickly , that i had foolishly over-ween'd ; and take the shame to my self , for my rash presumption . by which candid and frank offer , i put my self upon the greatest disadvantage imaginable ; and gave them a greater advantage against me , than they could ever hope to gain any other way . lastly , i did all this needlesly , without either being forc'd , or desir'd , to do it ; but meerly out of my own voluntary motion , and out of my sincere desire that truth should be made appear . 13. but , what return , do you think , was made me , for this fair and candid proposal ? while i was expecting this half-sheet of paper , that was to consist of nothing but calm reason , and was likely to decide the whole controversie ; out comes a dialogue , in english , under the name of mr. merry-man , a-la-mode of our bartholomew fair jack-pudding ; stuffed with ignorance , impudence , falsification , foul-mouth'd railing , scornful jeers , and other scurrilous language : which , for any thing i see yet , are all the cartesian principles i am to expect . the reader will see how shrewdly he confutes me ; for , he tells me over and over , i am an ass , a rare fellow , and as proud as lucifer : that my writings smell rank of the fumes of an intoxicated brain : that i am a kind of devil incarnate ; for , he says , he begins to suspect i have a cloven foot ; and , that no body , but the devil , set me on vvriting : that i run down piety , religion , and god himself ; and forty such good morrows . certainly , by this description , i must have ten legions in me at least : yet , the jest is this ; this silly fop , who would pretend great zeal for faith , and god's honour , dares not appear bare-fac'd , to write against such a monster of wickedness ; but keeps a vizard on , and masks his name under that of merry-man ; which we must suppose he does , either because he is ashamed , and should blush if good christians knew he took god's part against lucifer and his imps , which is an odd piece of modesty ; or else , because under that disguize , he may lye , forge , and say or do any thing , and yet none challenge him with it , or call him to account . he falsifies the places where he does not quote my books ; and when he does , he picks out a few words , and concealing the tenour of the discourse , travesties them to any sense he pleases . he is so impudent , that , against matter of fact , known openly to great multitudes , particularly , to the right reverend the bishop of madaura , he objects very confidently , that some of my pieces of divinity were damn'd ( that word pleases him , and his friend mightily ) by the sorbon doctors ; of which , more anon . he has a fling at the bishops , for negligence in their duty ; or at me , for printing my books without their approbation : i beseech him to shew us , in in his huge wisdom , that 't is an episcopal duty to approve all philosophical books ; or for philosophy-writers to have episcopal approbations , ere they print them ! had le grand , had cartesius any such ? or , did this libeller ask any such approbation for his libel , which , by the antient canons of the church , renders him liable to excomunication ; nay , ( by conc. arelat . 2. canon . 24. ) he is forbidden to communicate till his death : and , lest he should think a provincial council's decree does not debar him from the sacrament , it is added there immediately ; sicut magna synodus , ( that is , a general council ) did formerly decree . his ignorance is so profound , that he understands not one of the questions he touches upon , and defiles . as , when i affirm that god is not the immediate cause of motion , he runs to creation , which is not perform'd by way of motion , but instantaneously : whence , since motion being successive quantity , and so proportionate parts may be taken of it , ( for example , half of it , ) and creation gives being , by this learned doctrine of his , a thing may half-be , half-not-be ; and so his miraculous stupidity has found out a medium between the two contradictions , est , and non-est . 14. who the author of this libel is , tho' he thinks he walks in a mist , is well enough known . he was formerly convicted of slandering a pious and virtuous ecclesiastick : and now , it seems , having the ambition to take the highest degree in that infamous art of calumny he took this occasion to commence doctor-libeller . but , too much of a pamphlet so silly and ridiculous , that 't is below contempt . 15. and now , gentlemen , is not this mighty learned ? are not these most profound principles ? does not every man , who has but half an eye , see plainly that mr. le grand , and his party , distrusting the way of laying principles , so unfriendly to their cause , which has none , are forc'd to have recourse to railing ; and endeavour all they can to bring our philosophical contest from the way of connected reason , to farce and drollery ? i discern , by his desire it should be told me what he says , he thinks i should set my self to answer his libel : but he is mistaken . 't is too much honour to him , that i take notice of it at all . nor does it spring from any desert of his , that i do even so much ; but out of regard to some weak persons , amongst whom , i am inform'd , they spread it in hugger-mugger ; and , to meet with the private cavils of the triumvirate : for , i hear , they have hook'd in a third man , to strengthen their thin party . 16. notwithstanding , i must confess , i owe satisfaction to every reader of my books , if in any place i speak obscurely ; and to themselves too , if their resolute malice would render them capable to receive it : for , i look upon them too as my brethren ; tho' , at present , being piqu'd , they are much out of humour ; taking it to be my duty to use all the effectual ways i can , lucrari fratres meos . i must confess , it is not fit that such high and abstruse points should be treated in english , in regard they transcend the fancies of the vulgar ; who are incompetent readers , much less judges , of such speculations ; but , since they have thus forc'd me to it , let the imprudence lie at their doors , if i treat somewhat largely , in our vulgar language ; of the main points which they strive to render so odious . 17. 't is to be noted , then , that the perfect distinction between corporeal and spiritual natures was formerly unknown to many , even of the antient fathers ; the doctrine of faith , ( only which was their concern , as fathers , ) abstracting from such particular questions , which belong to philosophical speculations : insomuch that joannes thessalonicensis , in the second nicene council , said , that the angels were , indeed , intelligibles , ( he means , intellectuales ; ) sed non omninò corporis expertes , verùm tenui corpore praediti , & aereo , sive igneo : that angels were not without a body , but had a thin body of air or fire . nay , this opinion of his was approv'd of by the council . and , which is yet more , he says , that catholica ecclesia sic sentit ; that is , 't is the sentiment of the catholick church : which shews , that this opinion was very universal . though it ought here to be observ'd , that he says not that the catholick church holds this as a doctrine of faith , or descended from christ and his apostles ; but only , that the church sic sentit ; that is , thinks or opines so . for , no wise man can doubt that the fathers , in council , being not only witnesses of the faith deliver'd from the fore-going church , which they propagate , and transmit to the following age , ( which gives them , properly , and formally , the denomination of fathers ; ) but , being also philosophers , and divines ; they do hence , sometimes , deliver themselves , ( tho' not in their decrees of faith ) as men endow'd with these later qualifications . 18. the reason which made so many holy men fall into that great errour , contradicted now by most of the divines of the christian church , was , because , the world not having yet arriv'd to that maturity of science as to get above fancy , and therefore not distinguishing perfectly those two sorts of substances , hence they were apt to take metaphorical texts of scripture , ( such as those generally are , where it speaks of spiritual natures , and their operations , ) to be meant dogmatically , and literally : nor , consequently , could they conceive otherwise , but that pure spirits were passive ; and therefore , of their own nature , mutable , by impressions on them , as bodies are ; and , consequently , matter being the only potential or passive principle , to have some materiality , or corporeity , in their natures . yet were not all the antient fathers thus weakly grounded : for , one of the antientest , tertullian , was more solid , and ( lib. de animâ , cap. 2. ) lays this for a kind of principle : [ incorporalitas nihil patitur , non habens per quod pati possit ; aut sihabet , hoc est corpus : in quantum enim omne corporale passibile est , in tantum omne quod passibile est , corporale est : an incorporeal ( that is , a spiritual ) thing cannot suffer ( from another agent , ) having nothing in it , by means of which it can suffer ; ( that is , having no matter in it , through which only those things , call'd bodies , are passive : ) or , if it have any such , it is a body ; since , for what reason every bodily thing is passive , for the same reason every thing that is passive , is corporeal . ] which principle , so perfectly consonant to the aristotelian doctrine , was , i believe , the reason why , speaking of those in the intermediate state , he says , non dimittetur nisi modico quoque delicto morâ resurrection is expenso : he shall not be pardon'd , till every little sin be paid for by the delay of the resurrection . nor is it hard to alledge many other antient fathers , of the same sentiment , whose works were never cenfured for it , nor their opinion condemn'd , but by such insignificant triflers as mer●y-man , and his fellow-banterer . 19. in process of time the christian schools embracing the categories of aristotle , which contain all our natural notions , reduc'd into heads ; which they also divided with more exactness than formerly ; men's thoughts grew to be more distinct , and clear , which , if well pursu'd , and held to , dispos'd their reason for demonstration . i dare affirm , the former words of tertullian do contain in them a metaphysical demonstration ; and i can as little doubt , but that ( their principles obliging them to it ) many others had held the same ; but that impressions from bodily substances , with which we perpetually converse , had so possess'd their fancies , that , tho' they might see it follow'd from their principles , yet they were startl'd at the conclusion ; and were afraid of the consequences which they fore-saw would ensue from such a position . as for my self , i shall content my self at present with producing one fingle demonstration , ( omitting many others ; ) which i the rather pitch upon , because i pretended it unanswerable ; and mr. le grand has undertaken to answer it . 't is this : 20. all created things are either divisible , or indivisible ; which two notions , as differences , divide the genus , or common head of ens , or thing , and constitute those two sorts or species of things , call'd body and spirit . therefore , these two kinds or species of things can agree only in the genus , or common notion of thing , and differ in every consideration else , and this contradictorily ; divisible and indivisible , which are their differences , being clearly contradictory to one another . wherefore , whatever is truly and properly affirm'd of the one , must be deny'd of the other : but , of that divisible thing , or substance , call'd body , it is truly affirm'd , that it is successive in its operations ; therefore , of an indivisible thing , or a pure spirit , ( such as an angel is , ) it must be deny'd that it is successive in its operations ; that is , it must be affirm'd of it , that it is unsuccessive , or instantaneous , in its operations ; and , consequently , all it can operate , is in an instant . whence follows , demonstratively , that it is immutable : for , since to be mutable , is , to have something in it , after another ; that is , to have part of what it is to have , after part ; and this belongs most manifestly to body ; the contradictory , or , to have all it is to have at once , must properly belong to a pure spirit , or an angel. again ; since an instant is an indivisible , and one indivisible added to another , cannot possibly make any greater quantity , length , or ( as we may say ) exporrection of duration ; or , ( which is the same , ) any duration corresponding to any least part of our time ; 't is manifest that angels can act as much in one instant , as , in two , or more ; their being more , not affording them longer leisure to consider , or resolve ; whence , they are never the worse accommodated to act thus in one instant , than in more . 21. the reason for this seemingly strange position is grounded ( as was now shewn ) on the essential differences of body and spirit ; and no less on the duration peculiar to angels , which divines call aeviternity ; which , being of a superiour nature to that of time , does comprehend and concentre in it self all the several differences of our fleeting time , and , after an eminent manner , includes , and is equivalent to them all : not by way of commensuration , ( which can onely be found among quantitative things , ) but by the excellency it has above them . so that , as when an angel operates upon any body of a vast extent , it is not diffus'd , or extended , according to the extent of the body it works upon ; but , by its own indivisible nature , produces that divisible effect : so neither are its indivisible operations , tho' they be equivalent to innumerable ones , which are done successively by us , perform'd by them successively , or one after another ; but , according as the nature of an angel requires , indivisibly , or instantaneously : yet , that instant , being equivalent to all our time here , contains in it thousands of priorities of nature ; nay , more , perhaps , than we can imagin ; by which , one of them may be conceiv'd by our reason to be originiz'd from another . for example ; we can truly conceive them to be , or to have their essence and existence ; and , consequently , to be naturally good , as they came from god's immediate hand , ere their own deprav'd will made them morally bad ; because , according to priority of nature or reason , being must antecede their operating , or making a wrong choice . also , for the same reason , we conceive them to know themselves , their own dignity , and man's inferiority ; that one of these men was to be set above them , be their head , and ador'd by them ; that they took thence , out of their selfish pride , an aeversion against god , as the orderer of it ; and envy against mankind , as their compepetitor ; and against our blessed saviour's humanity , as an usurper over them : that , hence , they inspir'd other angels to rebel ; that they contested with st. michael , and were foil'd by him , &c. as is explain'd more largely in my method to science , p. 319 , 320 , 321 , &c. where i conclude thus : [ all these may be conceiv'd to have certain priorities of nature , as those causes have to their effects , which are in the same instant . so that this single instant of theirs , is , tho' not formally , yet virtually , and , in order to the many indivisible effects producible in it , as good as a long series of our time ; not by way of quantitative commensuration of one to the other , but by the eminency of the angelical duration , or their aeviternity , which is of a superiour nature to body , and , consequently , to bodily motion , or time ; and comprehends it all indivisibly , or instantaneously . ] 22. they who dislike this discourse of mine , ought , if they would confute me , to shew that i do not , in it , hold firmly to the nature of the thing , or subject , in dispute , and thence draw my argument ; but deviate from it : and , withall , they are to make it evident to the reader , that themselves do this , while they oppose me . but , i have the misfortune to have to do with such adversaries , who never in their lives dreamt of any such consideration ; or so much as thought of any such solid ground : they never attend to the nature of the subject we are discoursing of , nor heed the force of my arguments , or my premisses ; but manfully deny the conclusions ; deform them all they can ; and then , most learnedly oppose them with jests , jeers , and fulsome railing . but to return to the matter in hand : 23. lest any should think it impossible , so many several effects should be perform'd by an angel in one instant , and suspect it is some whimsie of my own head , i desire them to reflect on what st. thomas of aquin ( prima , q. 62. a. 4. ) positively asserts , or rather lays for a ground , viz. that the angels , by one act , and in the first instant , did merit . perhaps , i might here alledge , that , if in the first instant they could merit , or chuse god for their true last end , they might also , in the same instant , chuse a wrong last end , or demerit , and so be damn'd . but i need not press it so far here : i only desire we may consider how many distinct acts would pass in us , successively , ere we could be dispos'd for heaven ; which , in the old language of the church , is call'd meriting . several objects are propos'd to us , to chuse out of : then we consider , or compare them ; then we yield that this is more agreeable to us , ( thus affected , and circumstanc'd , ) than the other ; then we make choice of the one , and reject the other ; then we resolve to pursue it ; and , lastly , we set our selves to lay means to compass it , now , all these are , according to this great divine , perform'd by an angel , in one instant ; tho' there be evidently priority of nature or reason of the fore-going acts ; to the following ones : and , therefore , that the angels must necessarily , in the same instant , ( it being suppos'd by us the first , ) know their own nature , their existence , what is agreeable to that nature , and all the train of motives that conduce to the determination of their wills ; without which , there can be no merit . by which , mr. le grand ( who understands no more of those hard points , than a child does algebra ) may see they may have that which we call deliberation and determination in in the first instant , without needing succession of time to it , as he seems to imagine . nay , the same learned doctor affirms , that angels are happy by one only operation ; which includes , virtually , millions , nay , innumerable , of our knowledges . these are strange paradoxes to mr. le grand's merry man , and such men of fancy ; yet , we see this great and profound speculater asserts them for truths . 24. i know the same holy man holds the contrary opinion to that which , in this point , i think most reasonable ; nay , which , i see , follows out of the grounds lately mention'd , which himself had laid . for , if they may have so many operations in the first instant , ( subsequent to one another , in the order of nature , ) why not more ? what can stint them to such a precise number ? but , 't is to be noted , first , that in the place cited , ( q. 63. art. 5. corp . ) he affirms , with st. austin , that this opinion i follow does not induce the manichaean heresie , because it makes them not bad by their nature , but by the depravity of their own free-will : which evinces , there is nothing against faith in it ; nor would he have pass'd it over so unconcernedly , had it been so . next , speaking of the opinion i maintain , he says , quidam posuerunt , &c. some divines maintain'd , &c. which shews , that there have been divers learned men of that opinion formerly . thirdly , he confutes those who gave this for their reason why it was impossible , because two operations could not be terminated in the same instant ; and tells them , that this reason holds only in those agents which work by local motion ; but , that it may well be thus in operations which are instantaneous ; and , that in these , there may be , in one instant , the terminus of the first and second operations . lastly , the reason for which only that great man dissents from those who held our opinion , is grounded on that maxim of aristotle , that the generans , or he that gives being , gives also the first operation ; which , in the devils being sinful , cannot therefore be in the first instant ; lest it should make god the author of sin. which reason does not convince me , or seem to conclude . for , first , however this may hold in natural agents , for which only aristotle did certainly intend it as a maxim ; yet , i see not how the parity holds in those agents which have free-will ; for , the operations of such agents are not purely refunded into god , but partly into themselves , who are the producers of them ; nay , wholly , as far as they are defective . secondly , the first natural operation of an intellectual creature , is , to know her own essence , at least ( in souls ) their own existence ; and , by them , all other things which may be known by it , according as its nature and circumstances require ; and this is given her by the first cause , who gave them their natures . but , there are many other operations , subsequent to one another in posteriority of nature , ( as is explain'd above , ) which may be all perform'd in the first instant , as st. thomas himself , above-cited , has declar'd ; and , among them , the choice made by their free-will : nor does any reason appear , why all these thus subsequent operations should be ingenerated in them , by the giver of their being ; much less , why those defective operations , which have a natural dependence on others , should be refunded into god. 25. let us pass on now to souls separated , which die with some venial impurity in them , or ( as st. james calls it ) with sins not unto death , and therefore need purging ; nor can be sav'd , but by fire . mr. le grand puts it upon me , that i hold them immutable in their intermediate state , as angels are . i would ask him , how he knows i hold that opinion , since i have never declar'd in my writings that i hold it . wherefore , the putting it upon me , who no where assert it , is unfair , uncivil , captious , and invidious . i have shewn , indeed , ( id. cart. p. 58. ) that his arguments against it , do not conclude . so did st. thomas , in the place now cited , oppose the inconclusiveness of the reason brought against his own opinion ; and , yet , himself held that opinion of his notwithstanding . he will say , the same argument concludes equally for angels and them : but he will be hard put to it , to prove it . the soul had its being , by reason of the dispositions in the embryo , requiring such a form as nature could not give . it is the form of the body , and naturally requires , to act with it . it had its education ( as we may say ) in the body ; for it receiv'd its spiritual growth in knowledge , by means of bodily impressions on the senses . it is unactive when the body is out of order . it has naturally a dear love for it ; procures its good , grieves when it is hurt , and has a kind of horrour to part with it . nay , it retains a hankering after it , after it has parted with it ; insomuch , that even the greatest saints have not the perfect consummation of their bliss , till they get their bodies again at the resurrection ; and , magis est anima ubi amat quàm ubi animat . lastly , those imperfect souls carry some bodily affections along with them . hence , f. seraphinus caponi , in his elucidationes formales , q 76. art. 1. says , the soul is always united to the body , vel actu , vel inclinatione naturali ; either actually , or by its natural inclination : and he gives for his reason , aut ergo aptitudine saltem unitur tali materiae , aut non est anima ; sed semper est anima , ergo , &c. either the soul then is , by her aptitude at least , united to the body , or it is not a soul : but it remains always a soul , &c. the contrary to all which particulars is found in an angel. now , what connatural dispositions to mutability these considerations may give to a soul , rather than to an angel , i have not speculated so deep upon that point , as to determine ; which made me pitch upon an angel , rather than a soul , when i advanc'd that demonstration . and , had i spoke of a soul expresly , own'd its immutability as my tenet , and gone about to defend it , i do not doubt but so to explain my sentiment in that point , as will give no offence to any sober man , nor any who is not resolved to remain unsatisfy'd . 26. the next pretended bug-bear , is , the impossibility of annihilation ; which i prove thus : 27. 1. every cause acts according as it is , or according to its nature ; at least , it cannot act contradictorily to its own essence . but annihilation is the putting of nothing , or not-being ; which is diametrically opposite to god's nature , which is pure existence : therefore annihilation cannot be caus'd by god. 28. 2. every active power , ( as omnipotence is , ) even tho' infinite , is for some action : but annihilation is no action ; therefore it cannot proceed from god's omnipotence . that annihilation is no action , i prove thus : that which is no species , or no sort of action , is no action : but annihilation is no kind , or sort , of action ; for , every scholar knows that every action is of such a determinate kind , because its terminus , or effect , is such or such ; whereas , nothing is no effect at all , much less a determinate one ; but , in every imaginable respect , a defect , and indeterminate . therefore , annihilation is no action ; nor , consequently , can it be perform'd by an active power , as omnipotence is ; and , therefore , it argues no power at all ; and , which follows , 't is rather an impotency , or want of active power , than omnipotence ; because that active power which can have no such action proceeding from it ; or , ( which is the same , ) an active power which cannot vvork or act , is so far impotent ; which cannot be said of god's omnipotence . 29. 3. to be creator of all things , or giver of being , is ( as our creed teaches ) one of god's attributes : but it is unheard of , that to be uncreator , or destroyer , of things , was ever attributed to god ; or , that contradictory attributes could be peculiarly appropriated to him ; as my adversaries hold there can , while they deny both creating , and uncreating , or annihilating , to be possible to any , but to god ; that is , peculiar to him . 30. it will be said , that annihilation is perform'd by suspension of god's positive action of creating , or giving being . but this seems more unconsonant than the former : for , 31. 4. suspension ( if it have any sense ) means , the action of suspending ; especially , being put by them to be only performable by god's omnipotence , which is an active power ; and this action must have its effect upon that which is suspended , making it , of not-suspended , to become suspended ; that is , chang'd . but , that which is here suspended , is god's power of giving being . wherefore , this tenet of suspension puts a kind of passive power in god , receiving this action , or effect of suspension ; which makes him , who is essentially immutable , to be mutable ; neither of which themselves will say . 32. 5. that actuality is not infinite , which is not actually exercis'd , or produces not actually the effect peculiar to it , when the subject is dispos'd to receive its influence , and it self is intimately apply'd to it . but the ens , or thing , suppos'd to be annihilated , was equally dispos'd , or capable to be , in the instant it is suppos'd to be annihilated , as it was before ; and the cause , by god's omnipresence , was intimately apply'd , and yet the effect , or being , was not put ; therefore the cause it self was not infinitely actual , as it was before ; which is impossible to be thought . note , that to an infinite actuality , it is requisite , and necessary , that it be ( all other requisites being put ) actually exercis'd ; for , actual exercise being the most formal notion of pure actuality , it follows , that it is not infinite if it be stinted , or fails precisely on its part , of being exercis'd , when all other requisites are put . 33. 6. the same may be deduc'd from god's . infinite goodness ; which consists in his being ( as far as is of it self ) communicative of goodness and being when the subject is capable , and his wisdom sees it best ; by which only it is stinted . this is so certain a truth , that , in such cases , ( as divines shew , ) even in supernaturals , 't is the incapacity of wicked souls , putting an obstacle to the ever-ready influence of heavenly grace , that suspends it from working in such corrupt and indispos'd hearts : whence , as soon as , by their sincere repentance , that obstacle is taken off , they receive again the supernatural influence of the holy ghost , and the gift of divine love. and this is so constant a doctrine of the church , that never did the most sceptical divine question or fancy that it could become god's goodness to suspend the influence of grace to such penitents ; but rather , they oft-times receive it in a greater measure , according to that saying of our saviour , ( luke 7. 47. ) cui minus dimittitur , minùs diligit : he to whom less is forgiven , loves less . whence also , upon their hearty repentance , ( which includes a will to do what god and his church enjoin , ) the officers of the church are bound to absolve them , or admit them to the participation of the sacrament of love ; by which they are spiritually restor'd to the communion of christ's true members , vertuous souls . hence i argue : the creature suppos'd to be annihilated , was equally capable to receive being at the instant in which 't is suppos'd to be annihilated , as before ; and god's exuberant and infinite goodness cannot but be equally ready to communicate goodness , or being , to his poor , indigent creatures , as it was formerly ; therefore , the same effect , or continuation of being , must follow ; and , consequently , there can be no annihilation . 34. the same is deduc'd from that supreamly wise saying , grounded on god's infinite actuality , and goodness , [ dona dei sunt absque paenitentia : the gifts of god are without repentance . ] which signifies , that , let not the creature change , and god is still immutably the same ; and so , the same effect must still follow . nay , the diversity of the divine attributes that respect us , is wholly grounded on the various disposition of the creatures . so that the same ill accidents are mercies to good souls , and serve to try , purifie , and improve them in vertue , and thence , increase their reward in heaven ; which , to obstinately wicked souls , who are not dispos'd to make good use of them , is truly call'd an effect of his justice ; vexing them here by comfortless irresignation , and sinful repining at god's chastisement ; and , so , tending to increase their torments in the next world. wherefore , as was said , by parity , the disposition of the creature being the same , and god being unchangeably the same also , the same effect will follow : nor can it be , that any creature should be annihilated . 35. the same is evinc'd from god's attribute of vvisdom , or knowledge , by which he made the world. to understand the following discourse , we are to reflect upon that admirably profound saying of st. austin , ( conf. cap. ult . ) nos itaque quae fecisti videmus , quia sunt ; tu autem quia vides ea , sunt : vve see ( or know ) creatures , because they are ; but thy seeing ( or knowing ) them , is the cause , or reason , that they are . which amounts to this , that god gains not his knowledge of creatures from their being so as he sees them to be , as we do ; but his seeing , or knowing , them to be fit for the best order of the world , which his infinite wisdom had determin'd , gives , or makes , them to be . by which metaphysical , or rather divine maxim of this learned and holy father , it follows , that god leaves off to know a creature at the instant it is annihilated : and , consequently , since this knowledge of his is not taken from the existence of the creature , ( which is extrinsecal to him , ) nor depends on it , but on himself ; it should follow , that god , by annihilating a creature , becomes intrinsecally chang'd ; which is impossible . 36. the same is prov'd from god's attribute of justice . for , if any one creature can be annihilated , all of them may ; since 't is granted by both parties , that they do , all of them , entirely and equally depend on the divine goodness , for their existence . let us put then two souls to be annihilated ; the one of which , by loving god heartily , is , at the hour of death , perfectly dispos'd for its glorious reward in heaven : the other dies obstinately , and devilishly wicked : it is manifest , that neither that holy soul will ever be rewarded , nor the vvicked one punish'd , in case they be annihilated . but , this is against god's justice ; therefore it cannot be done . 37. in a word ; let them explicate suspension as they will , and assign it for the cause of annihilation , it makes god the cause of no effect ; that is , to be no cause , which destroys their own position : nay , it makes him the cause of the worst defect imaginable ; or rather , of pure defect ; for , nothing , or not-being , is such ; to put which upon god , who is pure actuality , and , therefore , a cause ( as far as concerns himself ) ever actually working , is ( to speak with the least ) a strange tenet . if they mean only to say , that creatures depend every moment on god , for their being ; or , that , if , per impossibile , he should suspend his acting , they would no longer be , i do heartily agree with them ; for this is agreeable both to the self-existence of god , and the nothingness of creatures , of themselves : but , if they contend it is an act of his power , or omnipotence , ( the notion of which is manifestly relative to its effects , that is active , or effective of something , ) actually to execute this , or , that it consists with his divine attributes ; they must bring very strong arguments to prove it , ere i shall think fit to yield it ; whereas , hitherto they have brought none at all , but merry-man's silly explication of a glass falling down , and breaking , if he takes away his hand ; which the weak fop thinks is a rare argument : whereas , it is demonstrable in physicks , that the glass would stand for eternity where his hand left it , if there were no positive action of a cause impelling it downwards , viz. ( the descent of the atmosphere ; ) which kind of positive action is here wanting . 38. they will object , that god is a free agent , and so may chuse whether he will sustain creatures in being , or no. but those weak divines take the notion of freedom from the folly of creatures ; which is this , that we can , out of humour , do , and undo things at our pleasure , whether it agrees with true reason , which is our nature , or no. whereas , true freedom does not consist in a foolish humoursomeness , or in the doing and undoing things , as the toy takes us ; but in this , that , unforc'd , and unconstrain'd , by any thing which is without us , we determin our selves according to the inclination of our true nature , reason ; and , when we do otherwise , we are less free ; or slaves to some passion which impels us , and makes us deviate from the propensions we have by our true nature , to do what is rational . wherefore , god's freedom consists in this , that he is essentially self-determin'd to act according to his own nature , and to his own attributes , which are essential to his nature . since , then , it has been shewn , that to give being is agreeable to god's essence , which is self-existence , and to his attributes , he is more free for his being thus self determin'd to give being to such creatures as his wisdom sees fittest for the best order of his world ; and , that , to do otherwise , or to annihilate , is to be less free , because it is less according to his essence , and attributes ; which is , not to be every way perfect , and infinitely such . 39. i must confess , it seems very indecent , and shocking , to pious ears , to say that god cannot do this , or cannot do the other : but the school-men , in their disputes , first brought that expression into custom ; and , tho' , following them , i have sometimes us'd it , yet i have endeavour'd to soften and explicate it so , as it may not breed any offence . hence , in my method , pag. 363. i have these words , [ it is generally more safe , more edifying , and more proper , to say , in such cases , [ it cannot be that god should will such a thing . ] than bluntly to say [ god cannot do it : ] for , this flatly limits omnipotence ; that only restrains its acting hîc & nunc , because of some attribute of the divine nature , to which it is disagreeable . ] hence , also , i affirm , ( id. cartes . p. 61. ) that it sounds the same among philosophers , to say , [ god cannot do it , ] as to say , [ the thing is a contradiction , or impossible : ] possibility being the object of all power , even tho' infinite . ] and , to render it still the more inoffensive , and to prevent all cavil against my doctrine , i added ; [ when philosophers affirm any thing is possible , or impossible , they regard only the present state of the world , and the order of second causes . ] so that this phrase , according to my doctrine , amounts to no more but this ; that it is beyond the power of second causes , as carry'd on by god's ordinary providence , to effect it ; as i have also explain'd my self , in my method , long ago , in the place lately cited . which innocent and common doctrine my maligners do character to be , the running down all piety , religion , and god himself : which shews , their dregs of common sense run very low , though their malice flies the highest pitch of slander , and calumny . to finish this discourse , let them bring solid arguments to prove annihilation agreeable to god's self-existence , his pure actuality , and the rest of his attributes ; and they shall see how readily i will embrace their otherwise-groundless opinion . but , alas poor triflers ! they never set themselves to bring any demonstrative or conclusive argument , either pro , or con , in their lives . they talk big , and , perhaps , sprinkle their assertion with some slight , insignificant explication , or untoward parallels ; and supply the defect of reasoning , with jeering , and railing against what either their short capacities do not reach to understand , or their resolute insincerity will not let them acknowledge , tho' they know it . 40. but , now comes an objection of weight : spondanus tells us , ( he says , ) that it was one of wickleff 's errours , condemn'd in the general council of constance , by a perpetual decree , that god could not annihilate . this looks great , and mighty . but , why does he not relate this perpetual decree of the council , in its own words , if there be any such ? is not the council it self extant ? or , is spondanus's relating it more authentick than the words of the council it self ? why does he not tell us then , out of the acts of the council , in what sense , and under what terms , wickleff propos'd it : in what words , and in what sense , that council condemn'd it ? or , whether it were more express than that of joannes thessalonicensis , in the second council of nice , that 't is the sentiment of the church , ( that is , the general opinion , ) that angels have thin bodies of air , or fire ? the contrary to which , for all that , the best catholick divines do now publickly teach . lastly , if this be a point of faith , ( as they would have it thought , ) why is not this press'd home against me ? this would knock me down at one blow ; and there would need no paltry jeers , flouts , or falsifications , to do that job , which is their only aim . the reader may be sure they are conscious there is some great flaw in this objection , that they are so favourable to me , in thus barely and crudely alledging it . but , what is all this to me ? it is a common doctrine , taught openly in the schools , that this is not performable by god's ordinary power ; and , i have already shewn , out of express words , both in my method ; and in my later books , that i speak of no other power . so that , either i am no wickleffist for maintaining it ; or , i have enow of very honest brother-hereticks ; who maintain publickly the same , and , yet , are not ill look'd upon for it by the church : which being manifestly so , it would be worth our consideration to find the reason , why our libelling merry-man , whose ironies are sarcasms ; and , who pretends mirth , to cloak his uneasie malice , does let all those divines alone who hold the same that i do , and fall upon me only . but those men had not challeng'd the cartesians to produce principles for their new-fangl'd doctrine ; in which consists my peculiar heresie , which blows their zeal for faith into such a flame . 41. i wish the cartesians , who make the soul and body two things , because they are two distinct natures , could as well clear themselves of speaking inconsequently in matters belonging to faith , as i have done : for , by making them two things , and , consequently , individual things , each of those things must have its peculiar determinations , modes , or complexion of accidents , constituting it an individual thing , which are sustained by those things , as their subject ; which is the very notion of a suppositum . there are therefore , and must be , two supposita in christ , as long as those two natures remain in his humanity ; that is , for ever . to which , add the divine suppositum , it must follow , that there are three supposita in christ ; which shocks christian faith. to those , mr. le grand has given no satisfactory answer ; nor can , unless he distinguishes the nature from the suppositum ; which , if he does , then the suppositum of every man may have two natures in it ; and so , the soul and body may compound one ens , or one thing : and , then , since 't is impossible , and contradictory , they can be one and two in the same respect , or under the same notion , it will follow , that man need be no more than one thing . they will , perhaps , say , they are one compound thing ; but two simple ones , or two parts of that compound : but i have taken off , and shewn , the weakness of that distinction , id. cart. from p. 241. to p. 248. and shewn , that an ens , or thing , is , that which is capable of existing : wherefore , each of those we call parts , if they be things , are capable of existing alone , when separated ; which cannot be be true of the body , which is a distinct thing when separated , ( viz. a dead carcass , ) and not the same thing , with the same nature , much less the same existence it had : nay , a compleat thing too ; because , that is compleatly a thing , which wants nothing to make it capable of existing ; and , if it wants that , it is not a thing at all . but , what enforces farther , this objection is , that 't is defin'd in the council of vienna , under pope clement v. that the rational or intellectual soul is the form of the body . the words are these ; [ doctrinam omnem seu positionem , temerè asserentem autvertentem in dubium quòd substantia animae rationalis seu intellectualis verè ac perfectè humani corporis non sit forma , velut erroneam , ac veritati christianae fidei inimicam , hoc sacro approbante consilio , reprobamus . definientes , ut cunctis not a sit sincerae fidei veritas , quòd quisquam deinceps asserere , defendere aut tenere pertinaciter praesumpserit , quòd anima rationalis seu intellectiva non sit forma corporis humani per se & essentialiter , tanquam haeretious sit censendus . here we see all those condemn'd for hereticks , who say , or hold , that the intellectual soul is not the form of the body ; and , that the opinion it self is stigmatiz'd with the brand of being an enemy ( that is , destructive , or pernicious ) to the truth of christian faith. now , if the soul be the form of the body , then the body is the matter of that form ; and then , let all the divines in god's church judge , whether the matter and form can be two things , since they all hold , that the matter and form make up one thing . did ever any solid man hold , that the matter or form either , singly consider'd , are things , or any thing else than parts of a thing ? or , can we think that those definers meant by the ward [ form. ] the same that is meant by the word [ thing ? ] whenas , all the learned world , before cartesius's time , held , that the form was no more but that actuating or determining part which , by informing the matter , constituted the thing . the cartesians will tell us , that it informs the matter , according to the notion of action : but the council has fore-stall'd that evasion , as if it had fore-seen it , by the word [ essentialiter ; ] by which signal and cautious expression , it declares it to be heresie , to say , it does not essentially inform the body , or according to the notion of ens , or thing , ( and not activè , or co-activè , only ; ) that is , it makes the matter become humanum corpus , and homo to be one ens , or thing , ( to use st. athanasius's words ) ex animâ rationali & humanâ carne subsistens . i do not here accuse the intention of the cartesians ; but i see plainly , that their new notions , or ideas , will never agree with the explications which former divines make of christian faith ; much less , help them with better ; or , indeed , with any . but , to return to our subject : 42. let us sum up this tenet of theirs , concerning annihilation , and see what work they have made of it , according to the lights nature and art , working upon our natural notions , have given us . first , they make it belong to god's omnipotency , for which attribute alone they seem zealous ; for , i do not see that , in discoursing this point , they even think of , or regard , his self-existence , which is his essence , or his goodness , his justice , or any other attribute of his ; or pretend , in the least , it is agreeable to them . now , omnipotency is a power of doing all things ; and they would make it a power of not-doing , or of doing nothing , as to the things annihilated , to which only it relates . 2. omnipotency is an infinite power , and withall , an active power , ( for , i do not think they will put a passive power in god : ) and , every active power is essentially such , because it can have such an action . yet , mr. le grand , in his preface , p. 36. seems to grant , that annihilation is not the action of any power ; nor , indeed , such a power ; they being , as i alledg'd , specify'd by their objects : to which he answers , rectissimè ! so that here we have an active power working , without an action answering to it ; or an omnipotent power , ( to which they ascribe that effect , ) which may be deny'd to be such a power ; or , ( which is the same , ) he makes that a power , which is no power . 3. they say , 't is done by suspension : well then ; this belonging , as they say , to god's omnipotency , which is an active power , this suspension must , for the reason given , be an action . no , say they ; 't is no action , but a cessation from action . now , that not acting should belong to omnipotency ; or , that the action of suspending his power , should be an action of that power , gives us a second bull of the largest size . 4. suspension must either have some effect , or no effect : if none , 't is to no purpose ; if any , it must be in god ; for , 't is his power that acted before , and is now suspended : but , this puts a passive power in god ; which is a higher strain of nonsense , than either of the former . no , say they ; the effect is upon the creature annihilated ; but this is as nonsensical as the former ; for , common sense tells us , that suspension has its proper effect upon that which is suspended , which is god's conservative action : nor is the existence of the creature , in good sense , suspended ; for , that which is only suspended , remains still , tho' in suspense ; whereas , the creature remains not at all , being annihilated . yet , grant the existence of the creature could be said to be suspended ; still , god's conservative action , which made it be , must , in priority of nature , be suspended it self , ere its existence could be suspended , or it self cease to be . but , waving this , let us see where this effect is , which terminates this action of suspension . in the creature , say they : and , what can we conceive to be in the creature when it is annihilated , which is the effect of this action , and terminates it ? why , to become nothing . now , nothing , or not-being , is a pure defect ; nay , infinitely , or in every imaginable regard , defective ; and so can be no effect , for this has something positive in its notion . the last thing , therefore , they can possibly alledge , is , that suspension is no action . for answer to which , we must turn them over to school boys , who can tell them , that suspendo is a verb active , has a transitive signification , and must have an accusative case after it . the question , then , is , what is this accusative case ? or ( which is the same , ) what is this thing which is suspended ? which we have already shewn , can with no sense either be god , or the creature ; that is , nothing is suspended ; and , therefore , this suspension is no suspension . so that , which way soever they turn and wind themselves , their own contradictions still meet them in the face , and confound them . and so much of this point , which is only therefore scandalous , because 't is unsutable to fancy ; that faculty , which , if solely attended to , leads all its followers into folly and nonsense . 43. another impiety of mine against god , is , that i will not allow that thesis of cartesius , ( for , we are to suppose , that all his conceits , tho' never so groundless , are gospel with these men , ) that god is the immediate cause of motion ; the denial of which does ravel the scheme of that hypothesis . hence mr. le grand infers , that i deny god to be the first mover : whereas , ( so short is his reasoning faculty , ) the direct contrary follows : for , he who only denies that god is the immediate cause of motion , does , even by doing this , imply that he is the mediate , remote and principal cause of it ; as giving angels , his ministring spirits , both the power to move matter ; and , withal , moving them to move it , by spiritual motives , or manifestations , of the wise decrees of his divine providence , how he would have it done . thus , all instrumental causes are the immediate causes of every effect in nature . will he say , that this is impiety against god ; or , that it debars him from being the principal cause ! does not fire immediately burn us ? water wet us ? or , will any but a mad-man say , that god is the immediate cause of that burning , or wetting ? or , that this hinders him from being the principal cause of all the effects in nature , who gives them power to produce those effects , and premoves or applies them to produce them ? does not the denial of this make all second causes useless ? how shallow , then , is this ridiculous objection ! wherefore , let them either shew that angels , which are of a superiour nature to matter , and are pure acts , have not power to act upon it , or move it ; or , that it becomes the sublimeness of the divine majesty , to put his immediate hand to such mean and low effects that his servants have a power to produce them ; or , that this power was given them by him , to remain useless , and unemploy'd about its proper objects : or , let them grant that angels , or ( which is the same ) god , by his angels , gives motion to matter . again , to omit many other arguments ; that which god does immediately by second causes , is according to nature ; but , what he does immediately by himself , is miraculous , and instantaneous , as coming from an activity , whose infinite power no indisposition on the creature 's side can check , and retard . did god move matter , when ( as they hold ) he divided it into greater lumps at first , instantaneously ; whenas , it is not motion , unless it have part after part ; or , unless it be successive ? would these men but please to leave guiding their thoughts by the hasty sallies of their fancy , and regard deliberately the natures of the things we are discoursing of , that is , the nature of god , who is pure self-existence ; the nature of an angel , and the nature of matter , and build their discourses from those grounds , we might hope , in time , for some sense from them : but that is too solid for them ; it will not give their fancy leave to range , and take vagaries in the air , but holds them in too strictly ; and , therefore , 't is not their way . yet , something must be said ; and , therefore , ill language must supply the place of sense and solidity . 44. but , gentlemen , to what end were all these objections huddl'd together , in their preface , and dialogue ? these theses are ( except this last ) altogether foreign to what i oppos'd , and prov'd against cartesius and mr. le grand . what is annihilation to cartesius's method to find out first principles , by denying the certainty of all his senses ? or , what is the immutability of a pure spirit , to the unaccountable constitution of cartesius's first matter , which grounds all his physicks ; which they put neither to be dense , nor rare ; hard , nor soft ; rough , nor smooth ; solid , nor fluid ; moist , nor dry ? &c. again ; if they would needs be meddling with impertinent questions , why were the reasons for them suppress'd , the conclusions themselves most learnedly deny'd ; and , this done , a black mark set upon them , at the pleasure of the painter ? who sees not that this odd prevarication , and untoward management of it , does evidently bewray a distrust of their cause , and a perfect despair of maintaining it ? who sees not , that , by their flinching thus from the question , and haling in impertinent points , which were odd to vulgar fancies , and were deny'd by other divines , they hop'd ( to save their own bacon ) to get those men on their side , to make use of their arguments , and of their ( miscalled ) authority , to decry me , because they wanted arguments of their own , to uphold the cartesian doctrine ? lastly , what is their scurrilous dialogue , to their producing , or so much as naming , any one principle of theirs ; to do which , i had challeng'd them ? or , why should this exasperate them to a raving extasie of railing ? let them take their own new method , unheard of amongst learned men , hitherto : who can hinder them ? but , if their passion have but left them one single grain of prudence , they cannot but see that all civil men will hate their abusiveness ; all good men , their malice ; and all learned men , their folly and ignorance . 45. but , to take off the edge , and blunt the teeth of all their reproachful calumnies , i have shewn , above § . 39. that what they object to me , if they will but truly represent my doctrine , can dissatisfie no sober man , even of their own party ; since , in the three first points , which their confus'd and undistinguishing anger strives to render so invidious , i speak of god's ordinary power , or , of the course of causes , and the nature of things , as they come to our knowledge by natural means , and are carry'd on by god's ordinary providence . what philosopher , but a mad-man , will say , he can fathom and comprehend all the supernatural methods and ways which god's infinite wisdom can contrive , or his almighty power execute , when he shall please to work miraculously ? he who is the original cause of those natures , cannot he order them as he pleases , when his wisdom , for reasons inscrutable to the greatest of his creatures , sees it fit , to bring about those hidden ends design'd by his divine decrees ? who can say , that , tho' angels have no means to acquire new knowledges , and so ought , by their nature , to have all the knowledge they are capable of , infus'd into them at first ; yet , that god , acting miraculously , cannot detain some light from an angel , and communicate it to him ( as we conceive ) afterwards ? who can say that god , if he pleases to alter the course and nature of things , or to order the circumstances of the next world , by ways unknowable by us , cannot , by his miraculous power , effect , that imperfect souls may be releas'd from the chains of their captive state , and be reciev'd into heaven before the last day ? or , who dares contend , that his divine goodness , that oft-times does stupendious miracles for the prayers of one single saint on earth , will not do miracles , and this frequently , for the prayers of his spouse , the church ! once more i do earnestly beg of mr. le grand , it may be consider'd , that all our science is built on the nature of things , as they are in themselves , and govern'd by god's ordinary power : 't is beyond the skill and sphere of philosophy , even to guess at how many miracles may be wrought upon the very least thing in nature : nor did any man , i know of , ever pretend to determine any such point ; and i cannot but think it some kind of neglect in them , not to declare as much . miracle is beyond all humane science ; ecce , devs vincens scientiam nostram ! ( job , ch . 36. 28. ) which being my present sentiment , and having ever been so ; and , that philosophers have nothing at all to do with the subjects they treat of , as standing under god's power working supernaturally , and miraculously ; 't is manifest , that all the expressions i have any where , do still relate to his ordinary power only ; nor can they be meant , or wrested by malice it self , to be meant , of any other : and , tho' i may seem , in some extravagant case , to doubt , because a power that never acted , seem'd useless , and , so , was not an attribute befitting god ; yet , i no where assert that annihilation is impossible to god's miraculous power . indeed , in case it be really against god's attributes , i should not stick at all to say , it is beyond miracle ; yet , i no where maintain , that infinite wisdom may not miraculously contrive it so , if it sees it fitting to be done , that it may not be against his attributes ; tho' things being left in their natural condition , it may truly be concluded to be opposite to god's attributes administring the world after the ordinary methods of providence : which being so ; and , that i , as a philosopher , speak of god's ordinary power only ; what is become of all their calumnies , of which they are so lavish ? why is my foot cloven ? why did none but his devil set me on writing ? why do i run down all piety , religion , and god himself ; as merry-andrew , their buffoon , in his hurry of calumny , would assure his reader , if any regarded him ? 46. convicted thus of rallying me so severely , and without the least occasion , or ground , since i say no more than other divines in the schools do , without any control , maintain publickly ; perhaps they may , for their excuse , pretend very charitably , that they are heartily glad they have prevail'd with me , at length , to be a good christian ; and exult , ( as their fellow-libeller , lominus , did , ) that they have brought me , with much ado , to retract my unwarrantable opinions . but , i am their humble servant , and beg their pardon ; i have not seen one argument of theirs , as yet , that could bring a man , endow'd with common reason , to retract ; no , nor hold any thing ; but to be a sceptick , and apprehend there is no certainty in the world , seeing men , who , as appears by their carriage , are mighty ambitious to be held men of knowledge , produce neither principles to ground their discourse , nor connexion , to make the parts of it hang together . what my sentiment was formerly , as to this point , i have told them often , ere this , ( in my 1d . cartes . p. 61. ) where i say , first , idem sonat apud philosophos , &c. it signifies the same among philosophers , ( especially scholasticks , ) to say , [ god cannot do such a thing ; ] as to say , [ it is impossible to be done . ] next , that , when philosophers pronounce any thing to be possible , or impossible , they have respect only to the present state of the world , and the order of second causes . thirdly , that , therefore , a thing may be contradictory , and impossible , according to the ordinary course of the world , or to the natures of things , by which god , according to his ordinary providence , governs the world ; which , yet , according to his supernatural and miraculous power , by which he subdues all things to himself , are possible . of which , i there brought divers instances . 47. perhaps too , they will say , that , by this doctrine i abandon and give up all my demonstrations ; and leave them to shift for themselves , or confess them to be false . i answer ; not one jot : for , all science regards its objects only as they stand in nature , and not under god's miraculous power , which orders or alters the natures of things as he sees fit . thus , one perfectly skilful in the science of physicks , might demonstrate , that it was impossible a virgin should conceive ; or , that clay , temper'd with spittle , should cure blindness ; yet , by god's miraculous power , both were done : thus , a speculative and learned metaphysician , before the incarnation was reveal'd to the world , might have brought most clear demonstrations from his altissimae causae , and the nature of god , that it was impossible god should be chang'd , suffer , or die ; ( which , amongst other things , made the greeks esteem christianity foolishness ; ) yet , god's infinite and miraculous wisdom and goodness could contrive a way , how all those propositions might be verify'd . which will make it less wonderful to us , that he can , if he sees fit , find ways enow , which surmount our guess , or imagination , how a pure spirit may change ; souls in the intermediate state be deliver'd , or a creature annihilated , if his incomprehensible wisdom sees it fit . whoever reflects seriously on those powerful and emphatical words , [ ecce , nova facio omnia , apoc. 21. 5. ] spoken by the great restorer of the world , and promoter of all creatures , and , amongst the rest , glorify'd bodies , to their utmost perfection , in their future and eternal state , will find in them matter enough of contemplation ; and easily apprehend that their condition will be so alter'd for the best , that , to our low conceits and notions we have of them now , it would seem impossible for them to be such as we shall find them then . indeed , i have not expresly put this distinction formerly , because it was not necessary , nothing of that kind being then objected to me ; yet , i had done this equivalently , and in other terms , by telling mr. le grand , ( id. cartes . p. 61. ) that , when philosophers affirm any thing to be possible , or impossible , they regard the present state of the world , and the order of second causes . and , he is aware of it ; for , in his censure , p. 63. he would wave that distinction , and seems willing to deny it ; yet , is forc'd to admit it , by his recurring to potentia obedientialis in creatures ; which is the same i express'd by quâ naturas rerum sibi subdit . but , to fix his cavil upon me , he tells us , that the question is not , quid philosophi pronuntiant ; sed , quid ille statuit : and , i do statuere , it cannot be done by god's ordinary power ; and , that all the notions we have of god , and his attributes , by natural means , and acquir'd learning , ( or philosophy , ) seem opposit to it : but , i hold , notwithstanding , that , if god's wisdom sees fit it should be done , the same wisdom can contrive ways how it may be done unknowable , nay , not possible to be gues'd at , by our unelevated , and infinitely short natural reason inform'd by the lights we have of him from creatures ; and that , what his infinite vvisdom sees fit , and his vvill ordains , his power can execute . which is what ( applying my words to this particular ) i call potentia miraculosa , or extraordinaria . nor do i any where say , that god's wisdom , if he sees it fit , cannot bring it about that it may be done , and yet , not be prejudicial , or contrary to any of those attributes , from which , as far as known to us by ordinary means , i , as a philosopher , ought to argue . and , it would be a madness in either of us , to maintain , that god's power is not beyond our foolish philosophy , or the reach of knowledge , which ordinary means can afford us . 48. i do not doubt , but it will be deny'd by my adversaries , that they have been so wanting to their cause , as to maintain it only by bantering , and railing : they will say , ( for , what will they not say , if saying would do their business ? ) that they have produc'd arguments to prove their doctrine , and have invalidated all mine . but , i deny that mr. le grand has , in his censura , even so much as given an answer to any one of my demonstrations ; unlese he thinks it is answer sufficient to call them ( as he does in his epistle to the reader ) cavils ; and to tell him , according tò his way of saying any thing , that he has , satis abundè , reply'd to them . i must , i say , absolutely contest against him , that he has not produc'd any one conclusive proof for any one tenet of his own , nor given any one solution to any one argument of mine , where i pretend to demonstrate , as i do frequently . i know he mentions some words pick'd out of them , and reflects on them with jeers , or jests ; but , when he should come seriously to a close discourse with them , and either admit or confute the connexion in which the force of them consists , he is in a hurry , and hast , to be gone to another business ; ( for , his whole method here , is a vvild and distracted leaping from one thing to another ; ) and so , he fairly takes a short leave of them , and away he is vanish'd . so that the frame of his discourse seems to be made up of little else but transitions . and , as for his proofs , he thinks it is enough to say a thing ; and , 't is a favòur to the reader , now , if he bestows so much as a slight explication of any point ; of which , formerly , he was more free . he sometimes cites my words at large , even a whole page together ; so that one would verily think he meant fully to confute me ; but the reader may easily see , it was only to make a shew , and swell his small performances to the just size of a treatise : for , if we set aside the sarcasms , ironies , sought phrases , quaint expressions , pretty curiosities and observations , ( to shew how profound a man he is at note-book-learning ; ) if we set aside these , with his angry words , and what he transcribes out of me , and others ; and his medly of little indifferent nothings , which do not signifie any thing , either pro , or con ; and , look for what only should be expected from a philosopher . viz. connected sense , grounded on principles ; and then go about to cast up the account of them , the total summ would amount to nothing but a long row of ciphers . mediums fit for demonstration , or any thing that , even , savours of true logick , are such strangers to his loose talk , that the solid sense in it might be compriz'd in a nut-shell ; as will more amply appear hereafter . 49. to give farther satisfaction , and , perhaps , some benefit to the reader , i will instance in one demonstration of mine ; and shew how empty mr. le grand's pretence is , that he has ( as he phrases it , ) abundè satis , answer'd my arguments ; and , how frivolous it would be in me , to lay open his incredible weakness in the rest of his imaginary solutions of my other demonstrations : for , since i challeng'd him , and the cartesians , to give an answer to this argument , we may be sure he will exert his utmost to perform it punctually , and satisfactorily . whence we may conclude , that if he most miserably falls flat in doing right to himself , and his cause , in this ; it cannot be expected , but he will much more fail in all the rest ; which is the only reason why i pitch'd upon this in particular , as a decisive index of all his atchievments of this kind . 't is mention'd above , § . 20. and i will repeat it in distinct propositions ; fetching it ( perhaps , something needlesly ) from remotest grounds ; and , then , reducing each piece of it to self-evidence , both that the force of it may the better appear to be irresistible ; as also , that mr. le grand may consider which of the identical propositions he will , in his great learning , think fit to deny . but , first ; to avoid the old cavil , let it be remember'd , that we speak here , as philosophers ought always to do , of the nature of an angel , as in it self , and not as it may be wrought upon by god's miraculous power , by which he disposes of all his creatures , as he sees to be wisest and best for supernatural reasons ; which , as they are beyond the science of philosophers to know , or even to guess at ; so , 't is evidently beyond their province to meddle with them . thesis : an angel , or pure spirit , is naturally immutable . prop. 1. body and spirit , which are suppos'd , by the question , to be the species , or kinds , of ens or thing , do agree , ( or do not differ , ) precisely , in the common notion of thing . this is as self-evident , as that [ every thing is a thing . ] which is an identical . prop. 2. therefore , they only disagree , or differ , by those notions , call'd , their differences : for , since , to have a difference in it from another , is the formal reason , why one is different , or differs , from another ; as , whiteness in a thing , is the formal reason which makes a thing be white ; it follows , that [ to have differences in them , is , to differ , ] is as self-evident , as 't is , that [ to differ , is , to differ . ] which is an identical . prop. 3. therefore , those things which have greater ( or more opposite ) differences in them , do more differ ; and those which have the greatest ( or most opposite ) differences in them , do most differ : for , since , to have a difference from another , is the same as to differ from it , by prop. 2. this proposition is as evident , as it is , that [ these which do more differ , do more differ ; ] or , [ those which do most differ , do most differ . ] which are identicals . prop. 4. divisible and indivisible do adequately divide the common notion of thing , as its differences . for , since [ divisible ] means [ not-divisible , ] which is contradictory , that is , most opposite to , or most different from the other ; and , between contradictories , ( or , is , or is not , ) there can be no third , or middle notion ; this proposition is as self-evident , ( by prop. 3. ) as 't is , that ( those which do most differ , do most differ . ] which is an identical . prop. 5. therefore , body being evidently divisible ; spirit , which differs from it , must be necessarily indivisible : for , since body and spirit differ ; and they are formally made to differ by their differences , by prop. 2. and those differences are most opposite , or do most differ , by prop. 4. and every thing is what it is constituted , or made to be ; this proposition is as self-evident , as , that [ a thing is what it is ; ] or , that [ what is divisible , is divisible ; and , what is indivisible , is indivisible . ] which are , all of them , identicals . prop. 6. therefore , whatever is affirm'd of body , except the generical , or common notion of thing , must be deny'd of spirit : for , since all predicates ( except that of the common notion ) must be taken from the difference ; and the difference is that which makes one of the species different , or distinct , from all others ; that is , constitutes , or makes it to be no other ; and , consequently , ( since it must be something , ) makes it to be it self only ; it follows , that body and spirit are so , or , in such a manner , distinct , as those differences make them , by prop. 3. that is , are most different , or most oppos'd ; that is , contradictorily distinct ; or , are of contradictory . natures to one another , by prop. 4. & 5. wherefore , that whatever ( besides the common notion of thing ) is affirm'd of the one , must be deny'd of the other , is as self-evident , as , that [ contradiction ( or , saying contradictorily , by is , and is not , ) is contradiction . ] which is identical . prop. 7. wherefore , since we do truly and properly affirm of body , that it is successive , or part after part , in its operations ; the contradictory , viz. that 't is unsuccessive , simultaneous , or instantaneous , in its operations , must , by prop. 6. be affirm'd of spirit . therefore , this proposition is as self-evident , as it is , that [ what is not part after part , is not part after part ; but all at once . ] which is evidently identical . prop. 8. whatever is mutable , is otherwise afterwards , than it was before ; and , consequently , 't is successive : for , if it has all it had before , ( neither more , nor less , ) 't is manifestly the same , or unchang'd ; and , where there is no successiveness , there can be no possible ground for before , or after : wherefore , this is as self-evident , as it is , that [ vvhat must remain the same , or can receive no change , is unchangeable . ] which is identical . prop. 9. wherefore , an angel ( being , by prop. 6. & 7. unsuccessive ) is naturally unchangeable . 50. ere i come to examine mr. le grand's solution of this demonstration , i desire all ingenuous readers to reflect what advantage it would bring to true knowledge , or science , were this connected way of discoursing from clear grounds brought into fashion , and candidly pursu'd . it would quickly make truth appear ; and discover , what productions are the genuine effects of right reason , and what is only loose talk. it would put an end to all controversies , and avoid all occasions of men's catching at , and availing themselves , by those insignificant methods of wrangling , ill language , and prevarication ; to which obstinate opposers of truth are forc'd to have recourse . whence , i must sincerely declare that ( as far as i am conscious to my self of my own intentions ) it was not any arrogancy , or vanity of preferring my labours , and thoughtful productions , before those of some writers , who took not this way of connexion but seem'd wholly to dis regard it ; but , that which caus'd me to take that way of expressing my self with that assuredness , was , an earnest desire to invite , and ( as far as i could possibly ) incite others , and breed an emulation in them to follow such a method , as might set truth in a clear light , advance science , and difcountenance and beat down scepticism , and all its inconclusive ways of talking ; which , in philosophy , where solid and vvell-grounded truth is aim'd at , ( let it be never so pretty , and witty , ) amounts to no more , nor deserves any better name , but that of idle tittle-tattle . nay , i express'd my self , in my preface to solid philosophy asserted , that i was aware this would be objected to me ; and , therefore , i did there ( from § . 8. to § . 14. ) alledge many reasons , to shew that this carriage was necessary for a writer who resolv'd , without fear or favour of any , to pursue those good ends ; and to put it to the test , what doctrine , or method , was true ; what sophisticate , and false . which reasons , till they answer , themselves must confess , that their objecting arrogancy can only be built on their seeing my heart , and penetrating my inward and invisible intentions . the plain truth is , mr. le grand would have had me speak well of his books , ( and other writers of the same strain and pitch ; ) for which reason he complains of me sadly , in his preface to his former treatise , that i had not so much as read his books , sive latinè , sive gallicè scriptos ; ( there is a quod not a benè for you , now ! ) my reasons why i neglected that expected duty were these : first , because ( except his volume which is a collection out of descartes his placita ) they were so very famous , and universally taken notice of , that i never so much as heard of them . next , i did not apprehend i had any such great obligation to read them . thirdly , i read as much of them as i had occasion to speak to ; which did not so hugely please me , as to think it worth my while to look after any more of them . lastly , those i had read were like whipp'd cream ; being so empty of solid sense and frothy , so void of principles or connexion , that is , without either head or tail , that i was weary of them . and , as for his last books , he has so doubly disfigur'd them with ill language , that the ground-work of them is insipid and unconnected talk ; and the embroidery of them is raillery : which are no such great philters , to make me in love with their brethren ; nor could any flattery be so fulsom from me , as to deck them with encomiums . but , words from an adversary are of no vveight ; let us , then , come to examine how pertinently and punctually he has answer'd this demonstration , which was so highly incumbent upon him . i earnestly beg of the reader , to take the pains to go along with me for this once , so that we may get a full view of the solution of it ; which , if he does , i am confident he will confess , that never did a weaker writer appear in print ; and , that he will both grant that my farther confuting him is needless ; and , withall , will admire i have had the patience to lose my time so long upon such an insignificant trifler . 51. he recites my demonstration in his censura , p. 44. and sets himself to answer it , p. 45. first , he says , this demonstration is none of those he brought formerly ; but , that this is the first time he has produc'd it . what is this to purpose ? let it be where it will , whose it will , or whensoever first produc'd , here it is ; and i have challeng'd him , and his cartesians , to answer it ; and therefore , we are to expect their performance . yet , he is much out , even when he talks frivolously ; for , i produc'd it formerly , at large , ( tho' not in the self-same manner , ) in my method to science , p. 316. as any one that can read , may see . next , he says , i durst not repeat here my former argument , drawn from the immutability of god. he says very right ; for , i dare not commit such a folly , as to repeat an argument which was brought to evince another point , to prove this thesis , which is so widely different from it . the immutability of god was my medium , to prove , that god could not be the immediate cause of that which is essentially mutable , as motion is ; his nature being contradictory to it . why must this argument be repeated here , where we are speaking of the manner of operating peculiar to angels ? tho' this be nothing to purpose , and sillily ridiculous ; yet , the words , [ he durst not bring it here , ] look great ; and would persuade his readers , if they were fools , that he has frighted me from my argument ; which , tho' he sets a good face on it , and looks and talks big , i dare say , poor man ! himself is far from hoping . thirdly , he talks ironically of its formidable and invincible strength . whether it be invincible , will be best seen by his answer to it : but , it seems , 't is formidable to him ; for he is loath to come up to it , but makes his approaches very backwardly ' , and cautiously . fourthly , he calls it garrulity , and ( afterwards ) verbosity . what reader will not smile at his humour of saying any thing , tho' never so manifestly false ? whoever reviews my argument , put down by himself , in the fore going page , and in my very words , will see there is not one superfluous word in it , but barely as many as suffic'd to shew the connexion of my discourse : and , of all the things in the world , verbosity and garrulity in a demonstration is the only way to blunt and spoil the force of the argument ; since this loosness of much talk , biinds the considerer from seeing the close coherence of its terms . but this acquaints us perfectly with his genius : the very grain of his thoughts is laid so cross to all kind of connexion , that he thinks all connected discourse is nothing : but idle babbling ; and , that only loose and rambling talk is true demonstration . 52. but , these avant-guards of his , are only vvhifflers before the show , to make way : now comes the answer it self . first , he excepts against the common notion of ens , or thing ; which i had said , consisted in this , that it had a power to be , or could be . upon which , he thus descants ; quasi verò essentia omnis entis . finiti , tam creati quàm creandi , non sit quid positivum , sed nihil aliud quàm potentia essendi , seu id quod quo possit esse . more folly , and shifting tricks , could not have been well crouded into five lines ! where did i speak in the abstract of essentia , potentia essendi , or quo potest esse ? does not he see , in my words , put down lately by himself , that i speak of ens , or the concrete ; and , that , in my id. cartes . p. 244. where i demonstrate to him , what the notion of ens creatum must be , ( of which he takes no notice here , but only talks against , that is , denies , my conclusion , ) i express'd what was meant by such an ens , p. 245. l. 2 , 3 , viz. illud quod potest existere ; and , all along , i name ens , corpus , spiritus , which are all concretes . and , surely , he will not say that the essence of created things includes actual existence ; for , if he does , he makes them so many gods ; for , 't is the prerogative of the deity only , essentially to exist . let him take any individual , created things , ( those being most properly things ; ) for example ; michael , peter , a horse , a stone , &c. and then examine his thoughts , whether he finds either actual being , or not-being , in their notions ; and , if he cannot , but finds ( as he must ) they abstract from both , that all that can be said of ens , as to what it has of it self , or its own nature and essence , in order to being , is , that it can be , or can receive existence , if the first cause pleases to give it . this being so , let us abstract the notion of ens from all individuals ; and we shall see that the notion of ens , or thing , in common , is that which is capable of being , and can be no other . 33. having thus chang'd my words , let us see what advantage he makes of this slippery dealing . he objects , that this would make the notion of ens not to be positive . what means he ? does he think that the notion of quo est res , or the form , or quo potest esse res , ( suppose i had said so , ) is not positive ; whereas , 't is impossible a negative nature can exist , or render a thing capable of existing ? indeed , aristotle's first matter is defin'd negatively , as having no kind of form at all in its notion , neither substantial , nor accidental ; but , that the form which is part of the essence , and constitutes the thing , should be negative too , would make the whole thing to be made up of negatives ; which is such a strange blunder in philosophy , as admits no parallel . the form determines the potentiality , or indifferency of the matter , and makes it become this , or an individual thing , and so fits it for existence ; because a thing in common , or that which is indeterminats , is not capable of existing . now , that the essence that makes an individual thing , which is the most positive notion we have , ( or rather , no notion is perfectly positive , but it , ) should not be positive it self , or be less positive , because it makes the matter capable of a farther , and best perfection , to wit , the last actuality of existence , is a paradox unheard of in metaphysicks . so that mr. le grand has alter'd my words , and yet gets no advantage by it , but blunders himself , while he went to blunder the demonstration . for , what is all this to the argument ? if he do but grant that body and spirit are species of thing in common , or ( which is the same ) that they are both of them things , ( which 't is a madness to deny , ) the demonstration , which consists in the connexion or agreement of the notions , will go on , and proceed , whether he will or no. and , this he fore-sees very well ; and therefore , by throwing these flim-flams , as rubs in the way , he endeavours to keep it off , and hinder it from going on . 54. next , he tells us , that de corpore & spiritu , rebus finitis actu existentibus , nunc sermo instituitur : this discourse treats of body and spirit , actually existent . i beseech him , who stated the question on this fashion , or pretended we spoke of this body , or this spirit , which only do actually exist ? he knows , that , when he put my demonstration , i acknowledg'd , that i spoke of body and spirit , which were the species of ens , in common ; and therefore , are themselves the most common notions next to it ; and , not particulars , which only do exist actually . yet , he tells us , nunc sermo instituitur : the speech now , is , of things actually existing . i beseech him , vvhose speech ? his , or mine ? not mine , as is now shewn : it must mean , then , that 't is his speech . and , by what rule must i needs speak as he would have me ? certainly , i have right to put my own demonstration as i please my self . it lies before him ; and , he is to answer it as it lies . what wriggling is here to pervert the sense of it , instead of representing it in my own vvords , and solving it ! again , this is a sign he knows little what belongs to science ; for this treats of the abstracted notions and natures of the subjects we handle ; which , as distinctly such , exist in our understanding , and no where else ; for , there they are concise , and exact , even to an indivisible ; whereas , if we treat of them as they actually exist in matter , or in re , they are jumbl'd confusedly with innumerable other modes ; so that there cannot possibly be any science , nor demonstration of them at all . i wish him to reflect upon all the particular sciences in the mathematicks , whether they are of circles , quadrates , triangles , &c. and he will see they do all of them treat of those formal notions , or natures , abstractedly , from their actual existence in re ; where , perhaps , no figures mathematically so exact as our mind frames of them , are to be found . the same is to be said , when we treat of the common notions of ens , corpus , spiritus , &c. which can no where exist , but in the understanding : nay , 't is evident , i speak of ens formally , as its notion is taken generically , or of ens in common ; and , sure , he will not say , the thing formally , as in common , can any where actually exist , but in our mind . 56. he proceeds after his old rate , and tells his reader , that all my verbosity , hoc solum vult , means only this , that body has parts , and spirit has none ; and , that therefore , body is successive , and thence mutable ; and spirit immutable . he puts my reason , after a fashion , indeed ; yet , only slightly , and slubberingly : he would have more oblig'd me to have us'd my own vvords , which were more ample , and full , viz. that the differences which constitute them being contradictory , it follows , that whatever we say of the one , ( except what belongs to the common notion of thing , ) the contradictory to it must be said of the other ; and , therefore , if body have succession in its operations , spirit must have none , but must have all its operations in an instant ; and , consequently , be immutable . however , i thank him he has put the substance of my demonstration on any fashion , tho' not forcibly , but rawly . here 't is the argument presses ; now let us expect his solution . first , he says the answer is easie ; and , 't is true ; for , in his way one may easily , without any trouble , answer all euclid : 't is but altering his words , and saying something , or raising some extravagant scruple against his conclusions , and the deed is done . next , he grants they may know some things at one view , but not all . this is said ; but , still the question is , why not all at once , if some ? his reason ? does the knowledge of those some burthen or fill the angel's intellect , so , that it can hold no more ? no , surely ; for , we experience , even in our souls here , that are very much inferiour to the intelligences , which are pure acts , that the having some knowledge , increases our capacity to take in more ; whence 't is demonstrable , that nothing can fill or satisfie them , but the sight of an infinite truth , or the beatifical vision of god. do angels require some time to have more knowledge , because slowly-moving corporeal phantasms , must bring things leisurely into their understanding ; or , impressions on their nerves occasion the producing ideas ? neither of these can be said . what hinders , then , their having at once all they naturally can have ? are not all truths , the objects of these knowledges , connected ; but some of them stand at variance with one another ? this would disgrace god's workmanship , the product of his wisdom , if we make truths incoherent , contradictory and chimorical . none of these rubs , then , being possible , which only could hinder or retard an angel from having all his intellectual operations in an instant , it had been but a piece of civility in mr. le grand to have bestow'd upon us some reason for his dissenting from us in this point ; and , not to have popt us off with a bare voluntary denial of the conclusion , which is the only thing in question . 57. for , we have much more right to expect his reason , because ( as was now said ) this denial of his , instead of answering the argument , is a plain denying the immediate conclusion which follow'd from that demonstration . yet , i must say , that ( however those foolish fellows , the logicians , would laugh at him , for such an unpardonable errour in disputation , yet ) he behaves himself here like a civil gentleman ; for , he compounds with us , and grants very kindly , that they do at once know some things , but denies they have all the operations belonging to them at once , or know all they ought to know in an instant . now , this being evidently the conclusion of my argument , ( as far as i there press'd it , ) 't is a double injury ; first , only to hint the argument , and then slide away from speaking to it , and deny our conclusion ; and , yet , give us no kind of reason why . yet , he pretends to give us something that he would have thought a reason , tho' 't is so slight , that he is shy to call it so : which we will hearken to ; only , let it be first remember'd , that he is arguing against the conclusion , which he had most learnedly deny'd ; and , not answering my argument , or shewing that the terms of it do not cohere ; or , that the conclusion does not follow out of my premisses . his reason ( if it be one ) is grounded on an explication of his own doctrine , that god moves matter immediately ; which , unless he first establishes , ( as he never did , nor can , ) his foundation shakes . however , that fuppos'd , he demonstrates it after his usual sort , by bringing a parallel . his discourse runs thus : bodies are stupid things ; nor could they stir at all , if god did not give and conserve their motion , and all the modes of it : and , in like manner , god gives and conserves cogitation , and the modes of cogitation , to angels . wherefore , as a body does not therefore lose its essence by moving more or less , so an angel does not lose his essence by thinking more or less . where are we now ? i am sure we are rambl'd quite out of the purlue of our question . my conclusion only says , and my argument only aims to prove , that if the ordinary laws of an angel's operating be observ'd , it would know all it is naturally to know at once , and not successively ; but , that it would , otherwise , lose its essence , i never said , nor thought ; nor that god , acting supernaturally , cannot devest them of some property they have , tho' naturally ally'd to its essence . so that , he first denies my conclusion , instead of answering my argument : next , brings a parallel for an argument ; and when he has brought it , he shoots it at rovers , and levels it at a wrong mark : so far he is from knowing what belongs to any one rule belonging to disputation . add that his pretended parallel is the most unparallel of any he could have invented ; divisible and indivisible are the essential , or intrinsecal differences of ens nor can there be any ens , but it must be either the one , or the other of them . are moving more , or moving less , essential differences of body ? or , cannot body be , without being either of them ? could not god's omnipotence have kept their first matter from moving , when he had first created it ? or , are [ moving more , and moving less , ] contradictories ; as are the differences i put , and argue from them ? or , could an angel , which is a pure act , have been created without knowing at all , as a body could without moving at all ? what a lame similitude then , or parallel , is this , which has never a leg to run on ! and , yet , he will needs make it run on a sleevless errand , and applies it to a point which is foreign to our question . add , farther , that our question is not here of an angel's simultaneous knowledge omnium rerum , of all things , as he puts it : 't is not the quantity or extension of the angelical knowledges , which i do here strive to evince ; but the unsuccessiveness of them ; or , that it has them all at once , ( whether they are many or fewer , large or narrow ; ) from whence is deduc'd immediately , that 't is naturally immutable . 58. yet , of this aukward answer he is so fond , that he crows over my demonstration most triumphantly , in these words , p. 45. [ quâ simplice solutione , &c. by which simple solution , all the herculean strength of his demonstration , as sampson 's did of old , by meerly cutting off his hairs , falls to the ground , to his great disgrace . ] and , i must confess , 't is ( as he says ) a simple solution indeed . were he but half as powerful in his arguments and solutions , as he is in his confident braggadochio talk , he would be invincible . poor man ! he thinks the tinkling a few fine latin phrases is far beyond all the strongest reasons in the world : and , can any man think i have nothing else to do , but to stand laying open the nonsense of such a perpetual trifler ? 59. this may serve for a sample of his solutions of my arguments , by which ( since this concerns him more than all the others ) we may judge of all the rest : for , i am forc'd to take the method of proceeding by instances , in regard it would require a volume to lay open all his follies of each kind . in the next place , i will produce an instance or two , of his great talent of aggravating and perverting my words to a sinister and invidious . sense ; which is an essential part of this new cartesian method , and takes up near a quarter of his book ; and , withall , gives it a thousand times à greater shew of being victorious , than all his arguments . an honourable and worthy gentleman hapt to say , that the parts of the cartesian doctrine did cum quodam lepôre sibi consentire , agree to one another with a certain grace , or prettiness ; than which , i know no expression more proper . i reply'd to mr. le grand , who seem'd fond of this commendation , in my id. cart. p. 10. and granted , it was not only lepida , graceful , or pretty ; but also , witty. which says the same that noble person said ; and i added a farther commendation to it . upon this , mr. le grand tells his reader , that , nobilissimum illum virum spiculis suis venenatis petit ; that i assault , or set upon that noble person with my poyson'd darts . his fancy is , certainly , very fearfuly hypochondriack : every thing is a spiculum , or dart , that he dis-likes . thus a silly asterisk * , casually left in the context , in my method , was interpreted as a design , transfigere ipsum quinque radiis tanquam tot spiculis ; to strike him thorow with those five points , as with so many darts . nay , he tells me , moreover , in that preface , § . 31. that i have petulans ingenium ac judicium pravum , for attempting to do him that mischief with those five darts of that asterisk ; and is so afraid of being transfix'd , or run thorow by them , that he complains of it sadly to the reader ( it being , as we are to conceive , a matter of much weight ) a second time there , in § . 44. of which , see id. cartes . p. 30. & 72. another instance of his ranting , and shameful exaggeration , shall be this : he had quoted bellarmin , to say , that a piece of wood was turn'd into stone . i reply'd , that it did not appear , but stony particles might be interwoven with the wooden ones , id. cartes . p. 45. for which i gave my reason . what harm , what incivility is in this reply ? none . yet , let mr. le grand come to represent it , ( who , as icterical men see all things yellow , dyes every word , tho' never so innocent , into the colour of his own furious choler , and renders it hideous , ) it amounts to this , in his language , ( cens. pag. 112. ) bellarmine rationis expers es , mentiris : bellarmin , thou hast no sense ( or reason ) in thee ; thou lyest . hundreds of such ingenuous representations of my words garnish his censure ; to which , what credit is to be given , these few instances may inform us : and the reader may observe , that whenever he is most transported and furious in amplifying , he may be sure there is always the least reason . and , so much for this exaggerating method , so useful and proper to our new cartesians . 60. another method of theirs , is , to impose upon me false tenets , to make me look like a monster of folly and impiety . these are great sticklers in his , and his friend merry-man's pamphlets ; and give the briskest vigour to their invectives . for example ; he tells the reader , ( p. 42. ) that i say , it is infinitely more impossible that god should change an angel , ( if it were changeable at all , ) after the first instant , than that it self , or another angel , should do it . now , what man , reading these words , thus industriousty singl'd out , would not verily think i made god infinitely less powerful than an angel , or any other creature ; and admire at my folly , and impiety , both ? but , read the whole discourse there , and it is evidently quite contrary ; nor could any man more highly magnifie god's attributes , than i do in that very place . my discourse is this : an indivisible effect must be put in an instant ; therefore , it will be put in the first instant , if all that is requisite to produce that effect be put : those requisites are , power in the cause , and disposition to exercise that power , and application of the agent to the patient ; and , that , in case the agent be not yet dispos'd to act , it must be chang'd , so to be made dispos'd . wherefore , since 't is infinitely more impossible god should not have power to do it in the first instant , being all-powerful , than that another spirit should not have such a power ; or , not be dispos'd of himself to act , he being pure and infinite actuality ; or , that he can be chang'd , thus to be made dispos'd , he being unchangeable ; or , not be apply'd , he being omnipresent ; than it is , that an angel should not have power to do this effect ; or , be chang'd , so to be fitted to act : or , not be apply'd most intimately to the patient ; therefore , 't is infinitely more impossible god should not do it in the first instant , ( that is , not after the first instant , ) if the effest were feisible , than that an angel , which falls infinitely short in every regard , should not do it in the first instant ; or , ( which is the same , ) should do it after the first instant . see my demonstration , in my method ; from p. 307. to p. 314. particularly , p. 313. now , 't is evident , that , in this discourse , i bear up to god's attributes , there mentioned ; and maintain them to be infinitely above those of the best created beings in every regard . what do these men ? they pick out a few words , and purposely conceal the whole tenour of my discourse ; and , by this false dealing , endeavour to impose upon me so wicked an impiety , as neither any christian , nor any heathen , who holds a first being , did ever assert . how he deforms this argument , by singling out a few other words , may be seen in his censure , p. 49. judge then , reader , whether those poor spiteful men have not renounc'd all shame and conscience , who dare thus wilfully defame their neighbour , and fraudulently abuse their reader . would not a lawyer that us'd such a dishonest trick , in altering the words which concern'd the title of an estate , be turn'd over the bar , and hated by all honest men ? something worse than this as containing the same malice , and in far worse circumstances , is this other instance . he had , in the preface of his former book , § . 40. made me to say , it was vile opus & laboriosum , for god to be the immediate cause of motion . he put it directly upon me , as my very words ; by introducing it with pergit , statimque addit ; and , by printing the word [ laboriosum ] in italick letter , and the same with the other words , which were truly mine . this makes me impious against god , with a witness ; for , it represents my opinion to be , that god makes use of the ministery of angels , to ease himself ( forsooth ! ) of the fatigue and weariness , which , otherwise , he would have felt , had he mov'd the first matter himself . hereupon , i challeng'd him to have flatly falsify'd my words , and , to have added [ laboriosum , ] to put upon me such an absurd doctrine , as never came into the head of any man acquainted with christianity , or common sense . i had happ'd to express it to be a drudgery mis-becoming god's essence , who is unchangeable , to be the immediate cause of motion , or change. where , 't is manifest , i put it upon the mis-becomingness , or unsutableness to god's nature , which is pure actuality of existence , to cause change immediately ; because , being only was the proper effect of him , whose nature was self-existence . yet , in despite of all the concomitant words , and the whole tenour of the discourse , instead of retracting , or excusing his fault , he stands to it stoutly , p. 44. and , why ? because drudges do use to toyl and moyl , and sweat and labour , and lead ( as we say ) a weary life : as if there were not meanness in drudgery , and indignity for the master of the family to perform , it being below his function ; and , as if the concomitant word , [ mis-becoming , ] and [ vile . ] join'd with it , did not restrain it manifestly to this sense , that it was indignum deo ; and , not such a toilsom business to move matter , which every angel can do . could it be possibly thought by any man in his wits , that he who holds that god created heaven and earth , of nothing , in an instant , should think he had not power to give motion to bodies , without over-straining himself ? who , but a mad man , could hold two such inconsistent tenets ? or , what man , well in his wits , could hope to obtain belief that i held such a piece of extravagant nonsense ? but , what cannot impotent passion feign , and pretend , when reason is nonpluss'd ? something was to be said when he was at a plunge ; and any thing is taken up , in that exigence , to serve a turn ; and , the more extravagant it is , the better it pleases his humour ; which never lets him consider whether it be credible , or no : it serves to bespatter , and vent his uneasie anger , which is still boiling in his breast ; and , that is enough for his purpose . 61. another piece of this new cartesian method , is , to cry aloud against me , and call me proud , self-conceited , and arrogant , if i will not allow such writers as himself to be most excellent philosophers : or , if i hap to dissent from other learned men , in some opinions , ( as , who does not ? ) then , presently , he complains pathetically , that i damn , contemn , and trample upon those authors : or , if i do but say , i demonstrate such a point ; or , that others do not demonstrate ; then , presently , i am as proud as lucifer ; and , the lord knows what . how sincere he is in alledging this , will appear by the examining three most signal places he makes choice of ; where he objects it , ( § . 40. ) in which he makes me say , [ providentiam divinam , ex aliis omnibus , me , ad rationem dominio suo restituendam selegisse : ] that divine providence had chosen out me , from all others , to restore reason to her dominion , or soveraignty , over fancy . this , certainly , thus worded , sounds proudly . but , may we not fear , after so many trials , that mr. le grand has falsify'd my words , tho' he puts them all for mine : and , that too , in a distinct character ? to say , i would attempt or endeavour this , is but to express , that my zeal for truth had put me upon such a bold undertaking , and , withall , to give an encouragement to the reader to weigh my argument : or , to say , that i apprehended god's providence had enabi'd me to perform this , was no more than to say , i had writ a method to science , which the title-page had profess'd openly ; for which too , i gave god the glory . but , to say god had chosen me , out of all others , can become no body but a proud and imprudent boaster . how proves he this ? that is , how shews he these words , thus put together , in my books ? why , he cites the very places ; which , if true , must shame me ; if false , must disgrace him , as a falsifyer . the first of the places he cites , is found in the preface to my method , p. 27. where i find , in the beginning of that § , these words ; i have not enumerated these particulars , to boast my performances ; but , to be-speak my reader 's pardon , if , travelling in an unbeaten road , i happen now and then to stumble . which have not the least shew of arrogancy , but the quite contrary . indeed , i say , p. 27. that it is impossible for any wit of man to invent any other vvay than what i have propos'd ; that is , solid and evident : which , i say there , is , to build on the nature of the thing , and frame my discourses by connexion of terms . but , do i pretend , that what i propos'd was my own invention , or that i am the author of it ; as the wondrously modest cartesius did ; who oppos'd all the present and past world , to set up his new-fangl'd doctrine ? do not all aristotelians pretend to it , as well as i ? and , did not all the learned world follow it , till cartesius's time ? with what ingenuity , then , does he tell his reader , in the margin , that this is arrogantia j. s. non aliàs audita ; the unheard of arrogance of j. s. to propose in his books , ( in opposition to the ideists , ) what ten thousand had propos'd before him ? the second place he cites , is , from the epistle dedicatory to solid philosophy asserted , § . 8. where i have these words , [ i must own , i have a high opinion of my principles , and of my method , which nature , and god's good providence , have laid , and establish'd . ] is it arrogance to have a high opinion of what god , and nature ( the work of his divine wisdom ) have done ? for , it is plain , that i do not pretend i have any hand in establishing either of them . my non ultra has told them why i have a high opinion of my principles , because they are built on the metaphysical verity of things , establish'd by the ideas in the divine understanding : and of my method , or way of discourse ; because nature , or ( which is the same ) god , as author of nature , has made our soul such an inferiour sort of spirit , that it works by abstract or inadequate notions , which we compound or connect into propositions , ( in which all truth formally consists ; ) and then connect those propositions into coherent discourses . these , then , being by me ascrib'd to god and nature , i assume nothing to my self , but my conclusions ; and , of these i deliver'd my self thus , in the words immediately following : [ but , as for my conclusions , and my deductions , as i will not justifie them with the same firmness as i did the others , so i should not think i ought to propose them to learned men , unless i judg'd them demonstrative . ] and , now , where is all this unheard of arrogancy ? where is my bragging that god had selected me so particularly , from all others , which he most expresly puts upon me ; and pretends to shew them , [ tribus ex locis , ] from three places ; of which , these are two , where not a word is found savouring of arrogancy , or any thing like it ; but , rather , the direct contrary ? would it be uncivil , on this occasion , to ask of mr. le grand , whether he has not forsworn all sincerity , and common honesty ? to stander is too great a crime for a good christian to be guilty of ; but , to falsisie his adversary's words , and slander him too ; or rather , to pretend falsly he says thus , or thus , in such determinate places , ( which particularizing makes it look credible , ) on purpose that he may slander him , is so voluntary and wilful a complicated crime , that the tenderest , and most indulgent charity is at a loss to invent an excuse for it . 62. the third place to which he refers his reader , is taken out of the dedicatory to solid philosophy asserted ; where there are , indeed , some of those words , but not one of those haughty ones he here expresly and distinctly fixes upon me . my discourse in the two fore-going pages , was , concerning the way of ideas made use of by cartesius , and others ; which , i made account , did delude their good reason ; and , by making them disregard the nature of the thing , led them into fancies , and imaginary conceits : i gave there for the reason why i writ philosophy , that i apprehended god's providence had fitted and enabl'd me to redress such great mischiefs , ( viz. that fancies should beat down reason and truth ; ) and therefore , i thought it became me to re-instate reason in her sovereignty over fancy ; and , to assert to her the rightful dominion nature had given her , over all our judgments . ] which amounts to this , that i thought my self able to confute his way of ideas , and to shew it to be opposite to true reason . is it such a piece of arrogancy to pretend to be able to confute a piece of novelry , so opposite to the way of all the former world , ( especially , ascribing , as i did , that ability to god ? ) or rather , ( if there be any arrogancy at all on either side , ) is it not more like arrogancy in them , to blame the methods of so many thousands of learned men , who writ before them ; and , by introducing new ways of philosophizing , to accuse , by consequence , all the former vvorld of ignorance ? is it not rather arrogance in him , to be so haughtily and rudely stiff in maintaining ideas ( as he says ) elicited , or produc'd by himself , without even attempting to bring any one demonstration , or conclusive proof for them ? can there be any self-conceit more enormous , than to be thus ravingly earnest to maintain that he has this invisible gift of producing ideas out of his own head , or ex se , ( as he expresses it ; ) which he holds to be the only ground of all true knowledge , without bringing any one argument that is able to evince it ; and , then , because we will not believe him without proof , to foam thus at the mouth with the foulest language the most transported rage could dictate ? see his words at the end of this § . [ quis a luciferi lapsu , superbiùs unquam de seipso senserit ! vvhat man , since the fall of lucifer , had ever such a proud conceit of himself ! ] then follows my never-heard-of arrogance , my intolerable arrogance , my nequissima , most vvicked arrogance . poor impotent railer ! whose passion will neither let him reflect how he dishonours his place , disgraces his friends , scandalizes good christians , or wrongs his own conscience . but , in the name of wonder ! how comes it that no body but himself ever thought me thus damnably arrogant ! i do confess , i write briskly , and smartly , when i think it evident i write for truth . it is my duty : and , i have given my reasons for it in my preface to solid philosophy ; which he , instead of answering , tells us here only , he cannot read them without horrour : no , nor my arguments neither ; for , he answers them both just alike . in what , then , consists this arrogancy of mine ? the plain truth is this ; and , his carriage confesses it : i had challeng'd him to bring one principle , or one conclusive proof , for his new vvay of philosophy : he has none ; and , therefore , i must be intolerably arrogant , because he is obstinate in his errours , and pitifully ignorant ; as also , because i follow the way , which builds truth on the nature of things , and on the connexion of terms ; which all the learned men in the vvorld had so long embrac'd , and unperverted nature teaches every man. 63. but , we have lost our third citation . i beseech my reader to re-view it , and then to consider whether there be one word there , that god had selected me from all others ; which he here , § . 40. puts upon me , as my express words ; and prints in a distinct character , as mine . that i have truly represented the three places he relates to , will appear by the preface to his former book , § . 26. where he puts them down at large . this , then , being evident to eye-sight , i charge him with three wilful falsifications here , in citing three places in my books for these haughty words ; viz. that i said , i was selected from all others , &c. whereas , i only said , that i apprehended my self able to confute his ideas . i demand of him , either to shew me the words in my books , or , to acknowledge his errour . but , i do not expect from him the candour to retract any of his slanders , whatsoever he professes here , pag. 2. for , this would oblige him to make satisfaction ; against which , as i have sufficiently experienc'd , he is ( i know not by what case of conscience ) church-canon-proof . this , then , is another branch of the new cartesian method of arguing , and answering ; viz. to falsifie , and impose on his adversary , whatever vvords he pleases : and , he is very constant , and diligent , in pursuing that useful method . 64. another branch of this new method , is , without so much as one vvord to abet his saying ; nay , in despite of many vvords , and , even , avow'd demonstrations to the contrary ; to impose upon me false , invidious , incredible , and unchristian tenets . thus , p. 78 , 79. he makes me deny that the soul exists when it is separated from the body : nay , he is afraid i deny it is created , but is ex traduce ; and , that it is extinguish'd with the body , and rais'd again at the last day . nor is this all ; but , ( that we may see how his suspicions contradict one another , ) he calls into doubt , p. 78. whether i acknowledge a resurrection . i see , it is a great favour he will let me hold some few of the articles of my creed ; for , he has debarr'd me from holding most of them . his reasons , ( such as they are , ) as well as i can collect them , or make them look like aiming at any sense , are these . first , i made her incapable of pre-existing before the body , of which she is the form ; ( of which opinion he seems here an earnest asserter : ) whence he concludes , i deny she can exist when separate from the body afterwards : and , yet , p. 78. l. 4. himself uses my words ; which affirm , that , after she is separated , ex se existere apta est , she is able to exist of her self . next ; what says he to my discourse : ens is only that which is capable of existing : but , as the council of vienna has told him , the soul is forma hominis ; and , therefore , she cannot , of her self , exist here ; but the totum only , of which , she is a part. again , i argue thus ; that which is indeterminate in any kind , cannot exist ; but the soul , before she had knowledge in the body , was a meer potentia cognoscendi , or ( as some express it ) rasa tabula : therefore , she could not exist before the body . the major is evident . the minor must be granted by mr. le grand himself ; for , the soul can have no actual knowledge , without ideas ; and , he denies she has any innate ideas , but only an innate power of producing them ; that is , she has , according to him , none at all before she had elicited them out of her self : therefore , she was , according to some priority , before she did elicit them , or , before she had any knowledge ; and , consequently , she was , of her self , only a power to have them ; or , a meer power to have knowledge ; which is , to be utterly indeterminate , in ratione cognoscitivi : but , what is indeterminate in any kind , is neither this , nor that ; nor , consequently , can exist : therefore , there can be no pre-existence of souls . what answers he to these arguments ? we must excuse him ; 't is not his custom to do such trifling work , as to answer any argument at all : 't is enough for him to stand stiff to his cartesian tenet , that the soul and body are two things ; i , that they are , let arguments say what they will. however , he will do better than answering arguments : and , how is that ? why , he 'll make them all bad christians , and hereticks , that speak against cartesius ; which no sooner said , but , in his wise opinion , down they go to the pit of hell , like so many imps of lucifer , as they are : they deny the immortality of the soul , and the resurrection ; and there is an end of them . and , is not this confutation enough in all conscience ! 65. his follies here were tedious to enumerate . he yields , with much ado , what the council of vienna told him 't was heresie to deny ; but he yields it very faintly , in these words ; anima ( says he ) hominis forma aliquando dici potest : the soul may sometimes be call'd a form of man. the council is much bound to him for his civil complement ; and cartesius is their most humble servant , but not so obedient to its decrees of faith as he ought . but , what kind of form is the soul then ? the council said , it was such , verè & essentialiter ; and , if it were truly such , why may not a truth , that belongs to faith , be spoke at all times ? why , only , [ dici potest , it may be said ; ] as if it were some improper and unusual phrase , and not proper language , in which declarations of faith use to be worded ? why aliquando only ? may not truth be spoke always , as oft as there is occasion ? well , but , all this while , what kind of form is it ? he tells us here , p. 78. l. 18 , 19 , 20. is it neither an assistant , or extrinsecal form ; nor an informing , or intrinsecal one ? now , intrinsecal means not-extrinsecal : we should be glad , then , to see this monster of a form , that is neither extrinsecal , nor not-extrinsecal . what is this midling form then ? he gives us no account of it , but that 't is alterius generis , of another kind ; quo fit , ut hominis formam humanitatem esse strictiùs asseramus ; by which it comes to pass , that we more strictly call the form of man humanity . what gibberish is this ? is the soul a form at all , or no ? if not , then he must say the council errs : if it be , what is the matter to this form ? or , is it neither intrinsecal , nor not-intrinsecal to it ? a form that is not intrinsecal to the matter , or informs it , is a strange kind of form. again ; what sense is it , that humanity is , by the soul , more strictly made the form of . man ! one would think , that this being the abstract notion of man , its concrete , and that which expresses his total essence , should be so more strictly ally'd to it , by the very notion of it , ( as whiteness is to that which is white , ) that nothing could make a man more strictly call'd a man , than manhood , or humanity , can do of it self . so that , insignificant words and contradictions are obtruded upon us , instead of solid reasons ; and we must be content with them , when no better can be had . 66. as for his pretending i hold , the soul is ex traduce , and not created , he goes against the light of his own conscience : for , whoever reads my fourth preliminary to solid philosophy , § § . 8 , 9. ( as 't is evident he has , since he cavils at that book , ) will see , i make the soul come immediately from god , and created ; tho , indeed , the whole man not being properly created , but , in part ( viz. according to its body ) generated , the infusion of the soul is call'd by the schools , not simply creation , but concreation ; meaning , that the soul is then created , when , by generation , the bodily part is brought to that perfection , as to be fit , in some degree , to work with it . this , then , is another piece of their new cartesian method ; and would serve for arguing and answering both , and do mighty execution in running down their adversary , if they happen to meet with ignorant and credulous readers , who are so weak , as not to consider that imputations of the largest size may as well proceed from confident calumny , as from honest ingenuity . 67. another new method of my cartesian adversary , is , to cite scripture , then interpret it by his own fancy , without giving us any rule of interpreting it ; or , of distinguishing metaphorical speeches , from literal ones ; but , taking every word that serves his purpose , or seems to chime to the cartesian novelty , in a dogmatical rigour ; ( which method , follow'd home , would make mad work with philosophy , and divinity too ; ) and then , if we will not allow his private and untoward interpretations , presently to exclaim aloud , and tell the reader very sadly , that i oppose not only cartesius , but moses , st. john , and st. paul ; nay , god himself , and ( which is a worse fault , it seems , than to oppose god ) the holy ghost too ; and , p. 47. st. jude also . certainly , this self conceited man makes account his private interpretation of scripture is the infallible rule of all our faith ; and , therefore , all mankind must be bad christians , and hereticks , that contradict such a supernaturally-gifted interpreter . what a clutter does he keep with the word [ stetisse ? ] and , that 't is against all arts and sciences , and common sense too , to say a thing did not stand before it fell ; as we both hold of the angels , that there was some terminus à quo , or some kind of state , whence they fell , is certain , and undeniable . the question is , vvhat this state was ? i took him to mean it was to see god ; ( and so did the learned merry-man too ; ) for , to say they were in heaven , is the same , in christian language , as to say they enjoy'd the beatifical vision . nor do i think any man living will deny , but that our saviour's words , in the house of my father are many mansions , ( one of which mansions he assign here , p. 47. l. 25. as a celestial habitation to the devils , before their fall , ) was meant of the stations , or degrees , of essential happiness , in the sight of god ; for , no man will deny , but that 't is there he told his disciples , he went to prepare a place for them . now , since mr. le grand calls the house which our saviour calls here his father's , [ heavenly , ] what i want to know , is , what he means by this house , if it be not the heaven of the blessed saints , who enjoy god. he makes it another thing ; and says , that they are thence promoted , and admitted more fully to the beatifical vision . what means [ promoted , and admitted more fully to see god , ] but , that they saw him before , tho' not so fully ? if so , and , that this was really his tenet formerly , as i suspected , then my argument proceeds against it thus : if they saw god , they were happy ; if happy , they had all they could wish ; if they had all they could wish , they could wish no more , nor love any created good inordinately ; nor , consequently , sin , nor be damn'd : therefore , they did not absolutely stare ; that is , they were not absolutely in termino , or in heaven . i am half afraid , that , from the words mansion , domicilium , and such like , which they left , he conceits there are certain kinds of upper-rooms , and lower-rooms , in heaven ; and , that lucifer , and his adherents , dwelt in some of the lowest ; and were there besieg'd , and driven thence by st. michael and his angels . some may think this is too much strain'd , and looks as if i spoke in jest : but i am very serious ; and , can see no reason in the world that is solid , or taken out of the nature of our subject , angels ; why he , who assigns to them , [ before and after , ] which are the proper differences of time , should not assign to them local habitations , and places too : and , i should be much oblig'd to that man , who would shew me , out of the nature of the thing , why angels , which are pure acts , should not have the one , as well as the other ; or , why they should not be contain'd in , or commensurate to place , which is permanent quantity ; as well as their operations , by being one after another , should be commensurate to time , which is successive quantity ; both of them being equally opposite , nay , contradictory to the nature of indivisible beings . 68. to clear this point , which is much blunder'd by metaphorical words , which are equivocal ; first , it is certain there was some condition , state , or terminus à quo , from which they fell . secondly , that words which signifie place , when apply'd to spirits , are , and can only be meant , of states , or conditions ; that is , of exalted knowledge ; ignorance of what they longingly wish to know ; of extreamly tormenting griefs , blissful joys , or suspended hope , which is also very penal . thirdly , that aquinas ( pr. q. 62. a. 1. ) maintains , that angels were created by god happy , beatitudine naturali ; or , in that happiness which they could have by the force of their nature , ( which is , in some sort , call'd happiness , or felicity ; ) in which sense , aristotle said , that the utmost happiness of man was , to contemplate the optimum intelligibile , god. this beatitude ( says he ) angels have by their creation , because they cannot acquire it by discourse , but 't is given them for the dignity of their nature . but there is another beatitude plac'd in the seeing god's essence , which is not within the limits of nature , but is the end of nature ; which , therefore , they had not by their creation .. besides , 't is probable they had some grace , and some gratuitous knowledge , beyond what their meer nature gave them ; which grace they resisted . these gifts made them candidates for heaven ; in which , the first act of their will would have invested them . this was their state , or condition , from which they fell : this hope and fair possibility , and ( as it were ) title to heaven , they lost by their first wicked choice : and , this , according to this learned saint , is all that is meant by the domicilium , ( which so much puzzles mr. le grand , ) which they forfeited by their deprav'd vvill , and unhappy wilfulness . 69. but , does mr. le grand imagine there goes no more to the interpretation of scripture , than a hasty fancy of our own ? i know he is resolv'd to like nothing that comes from me : however , i will acquaint the readers with my thoughts , hoping it make some of them more charitable , than to censure highly , and condemn one another , because they interpret scripture otherwise than themselves do . i conceive then , that in passages belonging to faith , scripture is to be interpreted , as mr. thorndike ( just vveights and measures , p. 37. ) also holds , by what the church , from the beginning , has receiv'd by their ( the pastors ) hands . in matters that belong to natural subjects , true science is the best means to interpret it ; because , vvords ( in a book intended only for faith and good works , and not for natural speculation ) may be ambiguous ; but a demonstration , if truly such , cannot deceive us . thus , when 't is said , that god made two great lights , the words would make us think that the moon is the greatest , next to the sun , in the firmament ; but the science of astronomy corrects that thought , and assures us , it is the least within our ken. particularly , true science of the natures of things enlightens us to know when words that relate to them are to be taken in a literal , when in a metaphorical sense ; but , most especially , when the speech is of spiritual natures ; which , if we should understand literally , it would make us entertain a thousand frantick conceits , unworthy god almighty , or angels either ; as every one knows . this determin'd , and that 't is once known the words are meant literally , then criticism , which acquaints us in what sense they us'd to be understood by those who liv'd about the same time and place , will give us great light. if metaphorically , then logick will assist us to know in what regard , and for what reason , the word is transferr'd from one thing to another ; and , to gather by the tenour or consequence of the discourse , the sense of the whole passage . nor is grammar useless in what concerns the congruity of the words which compound the sentence and context . this , and such other considerations , if mr. le grand would please to lay to heart , he would not immediately pronounce , and conclude , that every interpretation that sutes not with his fancy , or with the ideas of cartesius , ( the agreeableness or disagreeableness to which seem to be his rule of interpreting scripture , ) to be such heinous sins ( as he does , p. 15. ) against moses , st. john , st. paul , st. jude , nay , against god himself , and ( which is an odd addition ) against the holy ghost too . ( had i said so , he would have objected , that 't is a clear case i do not hold the holy ghost to be god. ) by which method , he assumes to himself a prerogative to make more decrees of eaith in a moment , than all the general councils , since the christian church stood , have made in sixteen hundred years , with all their disquisitio magna . but , i doubt , he will find few that will subscribe to his new symbolum fidei , or his new articles of faith , no better grounded ; nor believe ( however their science , according to malbranche , comes by divine revelation ) that their new faith hath such a supernatural and sacred original . 70. i had forgotten a very smart confutation of his , put down largely , p. 125. which is the more victorious , because my own words are brought to tell me to my face , that i eat them . the point was this : a syllogism being the most exact of discourses , out of which some determinate conclusion follows , from the placing of the terms ; hence , in my method , b. 3. l. 1. where i treated of the figure of a syllogism , which consists in the placing the two extremes with the middle , so that some determinate conclusion might ensue thence , i advanc'd this proposition , that therefore the two last figures were unnatural , and illogical . my reason given there , § § . 10 , 11 , 12. was , because the place of the predicate being that which belongs to superiour notions , and the place of the subject ( as the word imports ) being that which sutes best with inferiour ones ; and , it being natural , that that which conjoins two , should be placed in the middle , between them ; it was most unnatural , that the middle-term should be plac'd so as to be predicated , or above them both , as 't is in the second figure , where 't is twice predicated ; or below them both , as in the third , where 't is twice the subject : whence , the middle-term is , in neither of those figures , in the middle . hence , in my § . 15. i advance this farther consequence ; [ hence , no determinate conclusion can follow in either of the last figures , from the disposal of the parts in the syllogism : ] which i repeat again , and farther explicate , in the next page ; concluding thus , ( the indeterminate conclusion follows not from the artificial form of the syllogism , but meerly from the material identity of all the terms ; or from this , that their notions were found in the same ens. ] and , in conformity to this doctrine , i put two propositions only in each of those figures , ( which i did no where else when i came to make syllogisms , ) because no determinate conclusion follows thence ; as i declare my self , expresly , in the last line of that page . by which , any man of common sense may see clearly , that the state of the question is this , whether any determinate conclusion follows in the two last figures ; and this , from the disposal of the parts in the syllogism . whence , ( id. cart. p. 27. ) i challeng'd him , and all his cartesians , ( as i do now again , ) ut ostendant , &c. that they would shew , out of the nature of the subject we are treating of , ( as they ought ; ) that is , out os the artificial frame of a syllogism ; which would not be such as it ought to be , ( that is , artificial , ) unless all the three terms had a determinate place in it ; but , chiefly , out of the placing of the middle-term , and the laws of predicating ; why one of the extremes ought , in the conclusion , to be subject or predicate , rather than the other : or , ( which is the same , ) why any determinate conclusion follows from such a placing of the terms . this is the point truly stated from my words , over and over repeated : this , then , he is to answer to , and to shew , that out of such a placing of , the middle-term , any determinate conclusion , that is , one of them rather than the other , does follow . now , let us see his answer , and reflect upon his method . 71. 't is found in his censura , p. 125 , 126. where we may observe , first , that there is not one vvord of either a determinate conclusion following thence , nor of following out of the placing the extremes with the middle-term in the premisses ; concerning which only the whole question proceeds , as i over and over repeated . whence follows that he has not spoke one vvord to the purpose , in his whole answer . 2. he says , turpiter lapsus est , he has fallen into a filthy errour . that is to be try'd , and determin'd , by the solidity of his answer . in the mean time , if my position was an errour , he has never so much as touch'd it , much less confuted it ; since , 't is evident , he has prevaricated from the whole question . 3. he says , i do calcare aristotelem , trample upon aristotle . poor spiteful trifler ! cannot i dissent from aristotle , or any other author , in any one thing , but i must presently calcare , spernere contemnere , damnare those very authors themselves ? did cartesius calcare , damnare , spernere , &c. all the former world , when he introduc'd this new doctrine of his , so different , and , in most things , so opposite to them all ? 4. he says , i do calcare porphyrium , trample upon porphyrius ; he means , in putting a sixth predicable , or manner of predicating : and , in case we allow identical propositions , without doing which , we must ( as non ultra has demonstrated ) renounce first principles , it is evident , that the predicating the vvhole , formally and expresly , of the vvhole , is another sort or manner of predicating , from his five . let him know then , once for all , that i am so far from standing corrected , as to my luciferian pride and arrogancy , notwithstanding his casvigations , ( as he calls them , ) that i value not a pin what either aristotle , porphyrius , or any other philosopher says , when i see an evident reason to the contrary ; since , 't is only the goodness of their reasons that gave them all their credit and authority . 5. i had alledg'd i had produced no syllogisms there at all ; since a syllogism consists of three propositions , whereas , i had manifestly put but two ; because no determinate conclusion follow'd ; and , i challeng'd him that himself had added a third . what says he to this ? does not eye-sight , and my express words in that place , put this out of all doubt , or cavil ? he reflects on it thus , quae haec hominis impudentis confidentia , &c. vvhat a strange confidence is this of this impudent man , whose mouth can by no other means be stopp'd , but by citing his own vvords in english ! and , immediately he puts down my very words , in which are only two propositions , and not three ; without which last , there can be no syllogism . his railing i pass over , and only desire the reader to find a word ( if he can ) to express fully the humour of this mad-man , who strives thus to cut-face men's eyes ; and puts down my very words here , which evidently confute himself . 6. he cites my words in his censure , p. 126. that the conclusion may either be this , or the other ; and , as far as i can guess , ( for i am loath to fix upon him absolutely such a prodigious piece of nonsense ) he thinks that , by these words , i signifie , some determinate conclusion follows . can any man be so weak , as not to know that [ either the one , or the other , ] means , [ neither the one , nor the other , determinatery ? ] i see a thing a far off , and i say , 't is either a man , or a horse : do i , in saying so , signifie that it is determinately a man , or determinately a horse ; when as my words expresly speak indifferency , or indetermination , to either ? every conclusion that is deduc'd , is some one ; and , what is one , is determinate ; and , if it be not determinate , or one , 't is none ; for , none signifies no one : whence , i told him , ( id. cart. p. 26. ) [ consultò abstinui ab ullâ conclusione inferendâ , eò quòd nullam determinatam ( seu quod tantundem est nullam ) inde deduci aut sequi tum ostendi , tum disertè professus sum . ] what replies he to this , in which the force of my answer consists ? not one vvord , nor so much as mentions it ; but rambles on , after his own fashion ; that is , concealing all that is to purpose , or else perverting it ; and , then , making a wide mouth over it , and railing against it . lastly , he will needs do feats , and put the syllogisms , [ clariùs & distinctiùs , ] more clearly and distinctly than i did : which is ridiculous bragging , and nonsense to boot ; for , ( as eye sight attests , ) i put no no syllogisms at all ; neither clearly , nor obscurely ; neither distinctly , nor confusedly . i know he will still be doing twenty things he should not do , to avoid the doing what he should do . if he will be doing . let him shew that any one or determinate conclusion follows out of terms no better placed in the premisses ; and this , from the disposal of the parts of the syllogism ; which are my very words , § . 15. but this he has not done , nor attempted to do , nor so much as mention'd , or taken notice of it , tho' it be the only point ; and , therefore , he has done nothing at all but prevaricate , fool and rail , and given no kind of answer . to make this clearer ; let the three terms be a b and c ; of which , a is the majus extremum ; b , the middle term ; and c , the minus extremum . if a be predicated of b , that is , be above it ; and b be predicated of , or above c ; then it follows , à fortieri , out of the very placing the terms , that a , being the supreme notion , must be above c , or the predicate in the conclusion ; and , so , a determinate conclusion follows , out of the situation of the terms : but , if a and c stand on the same level , and be both of them either above b , or both of them below it ; neither has any title , by virtue of their place , to be above , or below ; that is , to be predicate , or subject , in the conclusion ; and , therefore , the conclusion remains indeterminate , or no one ; that is , none . the rest is empty vapouring , [ turpissimè lapsus est , ] and such like stuff ; his constant assistant , when he is at a nonplus . if any one have a mind to have a list of his swaggering and ranting vapour upon this occasion , he may read them in my ideae cartesiauae , p. 27 , 28. in these modest terms , deliver'd in his own words ; [ attend , you university men ; for , he would be your master too — this inventor of this new logick , or method to science — see here his syllogism — ( whereas , eye-sight tells every man , i put no syllogism at all : ) — he makes himself ridiculous — he errs against the most known rules of syllogisms — his judgment , or opinion , is foolish — he contemns every man ; nay , he blots out of the catalogue of philosophers , and makes a mockery of the most noble sir kenelm digby , and albius : ( which is most openly and ridiculously false , and groundless ; since the former never writ any logick , and the later maintain'd the same doctrine in this particular . ) — his syllogisms ( he means , his own ; for , i brought none at all ) are erroneous in more respects than one — these rules , not only sophisters , but almost fresh-men are well acquainted with — he errs filthily — he is a cobler , beyond his slipper — he is an ass , playing upon a harp — he bewrays his own ignorance — he is , in logick , more blind than a mole — he deserves to be hiss'd at — he will be eternally famous for a trifler . ] now , would any man imagin , that this vapourer is , all this while , so utterly out , that ( as has been now shewn ) he has not so much as spoke one syllable to the true question ; which is , whether a determinate conclusion follows in the second and third figures , out of the placing of the middle terms with the extremes . by the way , observe , gentlemen , with what meek and humble spirits these men are endow'd : they think , there is not the least shew of immodesty , or incivility , in their words ; not , tho' they call me impudent here , for saying what the very words they cite shew to the eye of every reader . this errour ( forsooth ! ) was shewn me long ago , by his friend , and tutor , mr. bisset , after my book was printed ; who , out of his own wondrous kindness to me , told me , he was sorry i had so strangely mistaken ; and , as i am inform'd , he has objected it since , to some of my friends ; as a great lapse : to rectifie whom , i have been something larger , in case he be not past rectifying . but , of him , and all that has pass'd between us , more hereafter , as occasion presents . 72. i cannot omit another method of solving my demonstrations , 't is so very pleasant . i had demonstrated in my method , that all intrinsecal differences were nothing but more or less of the generical notion ; for , if they be intrinsecal , or keep within the precincts of that common notion ; that is , if they be not fetch'd from another head , ( which is , to be extrinsecal , ) then , in case they did equally partake the genus , the one of the species ( they being , both of them , constituted by their differences ) would have in it nothing particular to it self ; or , have nothing in it , but just the same the other had ; and , so , they could not differ intrinsecally from one another : whence follows , that the intrinsecal differences , by which they formally differ , can be no other but an unequal participation of the common notion ; that is , more and less of it . what says he to this clear demonstration ? not a word . 't is his prerogative , never to regard the argument . he denies my conclusion , as he does almost always , quite thorow his whole answer ; and , he never fails of having something or other to say against that : and , to let the reader see here it cannot stand , he brings no less artillery than omnipotence against it : vvhat ! ( says he , ) is it impossible , then , for god , whose power he is not vvilling to obey , ( that unchristian slander must come in of course , ) to make two species , or individuums , that equally participate their superiour notion ? is it impossible for god to cause two things , or modes , or two eggs , not to be essentially unequal , since they all depend on god. now , there is not one word in my argument , that relates , in the least , to god's omnipotence , more than there is in any of euclid's demonstrations , or any other argument whatsoever , brought by any other philosopher : so that , this answer is equally applicable to them , as to this of mine . and , is not this a most formidable method , and , withall , very expedite , to answer all the arguments in the world ! viz. if they who alledge them , offer to say they conclude , he tells them , in short , that they deny god's omnipotence , that they are not willing to obey his power — on which all things depend ; and , therefore , are impious against god , if they will not grant , their argument may , possibly , not conclude , or be good for nothing ! what man living dares deal with such an adversary , who has omnipotence , in all exigencies , still at hand , to befriend him ? this is their constant topick ; and , tho' he uses it never so oft , it will never be worn thread-bare . certainly , that sacred attribute was never so prophan'd , as by these men , who make it perpetually an excuse for their ignorance , and a cloak for their malice . cartesius could dare omnipotence to do his worst , to deceive him , med. 2. nunquam ( says he ) efficiet deceptor ille summè potens ut nihil sim , quamdiù me aliquid esse cogitabo ; and , yet , is applauded for it : but others cannot bring a plain demonstration , but we are presently bobbed in the mouth with denying omnipotence . but , the question is not , whether omnipotence can solve it ; but , whether mr. le grand can . in the mean time , what answer does he himself give to my argument , which , in short , is this , if the species do not partake the generical notion unequally , one has nothing in it under that genus , but what the other has : if it has nothing in it , as under that genus , but what the other has , it does not differ from it , as under that genus : if it do not differ from it under that genus , then 't is one and the same with it under that consideration , and not two ; v. g. two yards being equal under the notion of quantity , they do not differ , that is , they are the self-same under the notion of quantity , precisely : which is as certain as this identical , into which it is refunded , viz. a yard is a yard . now , would i give something to be present when mr. le grand puts on his considering . cap , and bethinks him what to say to this demonstration : i expect he will laugh at it , as meer gibberish ; ( that we may be sure of , ) for , he has a perfect antipathy against all connected discourse ; and , if the connexion be close , he falls into a paroxysm of railing ; but , if the evidence of it be driven to identical propositions , then his reason falls into a swoon , and is perfectly entranc'd ; nor can any thing cure him , or furnish him with any kind of answer , but to have recourse to the divine omnipotence , for relief ; and then he is enchanted , and proof against all the demonstrations in the world ; and , will either pretend an identical proposition may be false ; or tell his adversary , that god's omnipotence can make his argument not conclude ; and , that he is unwilling to acknowledge and obey god's power , if he will needs stand to his argument , was ever man so nonpluss'd , and baffl'd . 73. another most remarkable instance of his exactness in solving my demonstrations , ( and 't is a very compendious and admirable one , ) shall be , his skipping over multitudes of them , very nimbly , at one leap. in my appendix , which confuted his false pretence of holding formal mutation , ( without which , all physicks and metaphysicks are meer nonsense , ) i had shewn how he spoke contradictions in every step he took ; v. g. how he made [ intrinsecal ] to be [ extrinsecal ; ] [ substantial , ] or [ esseutial , ] to be the same as [ accidental ; ] the producing a new substance , or ens , call'd [ generation , ] to be meerly [ location , ] or [ situation ] of many things orderly together , which belong to another head , or predicament ; and , consequently , is no generation . how he makes [ unum , or one , ] to be [ non-unum , or multa ; ] that is , not-one , but many ; and ens , or thing , to be entia , or things . how he so abus'd the notions of [ simplex ] and [ compositum , ] that he made them to be the same , under the same notion . how he made completum , and incompletum , to be the self-fame . how he confounds the commonest notions of actus and potentia , and destroys both their natures ; which contradicts all learned , and , even , all common discourse . how he makes what is ] divisible , ] to be no way divisible , or , [ not-divisible . ] how he puts that to be physical , ( which belongs to a distinct science from the mathematicks , ) to be mathematical ; that is , not-physical . how he makes [ meer matter , ] which , as such , is contradistinguish'd to form , ( as the principle of potentiality and indetermination is to that principle which is actuating , or determinative , ) to be [ inform'd ; ] and that too essentially . how he makes [ suppositions ] ( on which cartesius proceeds ) to be [ principles , ] and relies on them as such ; which are not only no principles , but contradictorily opposite to the whole nature and essence of principles . all which , and much more , i objected , and prov'd , against him , ( at least , all but this last ) by mediums , fetch'd from metaphysicks , which are next to self-evident , and border upon the very first principles of all ; or , on identical propositions , to which also i did , by the way , reduce some of them . what answers he to this large discourse , consisting of thirty five pages , which demonstrates how he had stumbl'd into flat nonsense , every step he took ? read , gentlemen ; and admire the profound learning of my adversary , and his dexterity in solving my arguments . he answers all those demonstrations ( o wonderful ! ) in less than a page and a half . but , how ? does he shew they proceed upon unevident principles , or false and unprov'd suppositions ; or , that the terms i use in my discourse , are unconnected ? no , no ; all these are meer fooleries with him : this is none of his methods . how , then , does he answer them ? why , first , ( censura , p. 128. ) he prefaces confidently , ( which is no small part of his method of answering , ) and says , expectandum erat , ut vires suas omnes in eâ ( he means his appendix ) confutanda eliceret : it was to be expected he would have exerted his whole force , in answering my appendix . well! but , does he reply to my answer , tho' never so negligently and carelesly written ? that is to be yet examin'd . secondly . he proceeds , at proh hominis ignavi imperitium ! hic , certè , si usquam , nugatur egregiè : oh , the unskilfulness of this slothful man ! here , if e-ever , he trifles egregiously . these are , hitherto , but bold sayings . what is his answer ? why , he says , that i bring a physical discourse to the ten predicaments ; to genus and species ; to ens and unum , abstractions , and logical trifles . indeed , in one page , ( 235. ) where i am stating the question , i make a small logical discourse , to shew under what a precise consideration we speak of our subject ; thus to beget a clear and distinct conception , what forms or modes are intrinsecal , what extrinsecal : but , my reader will see , that all my mediums are either taken from physicks , or from metaphysicks . and , 't is to these mediums , we would have an answer . does he shew that i deviate from the nature of the thing in hand ? do i not hold to the notions of ens , unum , matter , form ? &c. alas ! he never minds such frivolous considerations . thirdly , he says , i tell my reader , my peripatetical assertions are not suppos'd gratis , but demonstrated . does he go about to prove the contrary ? he not so much as attempts it . to what end , then , does he bring such stuff ? oh! 't is a necessary ingredient of his method , to tell us at large what i say ; for , that makes a shew , as if he were about to confute me ; and , when he has done , he lets it all alone , and slides away to another thing ; which is his general trick , all over . he is true to one part of his title , which is , censura ; for , he censures very notably : but , he never promis'd he would give a reason , why ; and , he will not go beyond his promise , or his bargain . fourthly , he says , i would have the readers believe that the words [ divisibility , physical , matter , &c. ] are abus'd by him . he mistakes ; i would not have any readers of mine believe any tittle , upon my word ; but , see with the eye of their own reason , that my arguments prove what i pretend , to be true. but , were it so ; does he even attempt to shew that my arguments do not conclude ; and , by doing so , to preserve my readers from the mischief of assenting to my impious doctrine ? methinks , his charity to his neighbour should oblige him to endeavour this , at least : but , he begs their excuse ; he must not run to new and troublesome methods , and leave his own , which never yet fail'd him , and is , withall , so easie. by which , every one will see , that his policy is much greater than his charity . after this , he surceases his impugnation of my arguments ; and ends with calling them cavils , which , he says , he has satisfy'd formerly ; but he neither tells his reader , nor can tell him , time , nor place , when or where , he thus satisfy'd the debt he ow'd him ; and , therefore , the obligation remains yet in force . then he says , i neglect his observations , ( the worthy transcriptions of his profound note-book-learning , ) which may sometimes ( if they be pertinent , and authentick ) be brought against a conclusion ; but can , with no sense , be pretended fit to solve arguments , or shew the terms unconnected . besides , i have laid open , how insignificant the way of observations or experiments are , ( when we are laying grounds of philosophy , ) at the end of my preface to my method . he brings up all , with sounding his noble triumph over my demonstrations , and then concludes it with a little pedantick foolery , which are great embelishments through his whole books ; and , tells his reader , like a right solid philosopher , as he is , that the mountains brought forth , and were deliver'd of a ridiculus mus. yet , tho' he has , with a wonderful agility , skipp'd over all those demonstrations against his appendix , at once , without either touching or mentioning any one of them ; yet , he tells us , for all that , ( p. 20. ) very briskly , and confidently , appendicem meam , ab omnibus ejus ictibus sartam tectam , tuebor : i will defend my appendix , safe and sound , against all his assaults . and , in one sense , he says very true ; for , certainly , never did man , in the world , make such a defence against so many demonstrations : one would think that , to avoid them all , and run away from them all , is a strange way of defending them all . but , these cartesian methods of theirs can do more than miracle . this prevarication of his from performing one jot of what he had so largely promis'd , would be enough to make any writer , but himself , lose his credit utterly ; and so it would his too , but that he is proof against it , having none to lose : for , he has us'd us to it so often , that none now expects it . by the same nimble method , he leaps over my whole 4th indication , without replying one word to those most important objections : see his censura , p. 36. where he gives them their quick dispatch , in ten lines , by virtue of the same method ; which deserves to be call'd , the new cartesian method of expedition . 74. in the self-same method he answers my demonstration , ( id. cart. p. 127 , &c. ) which prov'd , the cartesians had no principles of knowing ; my five demonstrations , which shew'd their first principle of knowing ( consisting in this , that the soul had a power to elicit ideas out of her self ) was contradictory to the first principles of our understanding ; and three more against the insignificancy of the occasional impression upon the nerve , whence , as they say , those ideas come to be elicited ; and yet three more , against the pretence of annexing such and such ideas to such motions made upon the nerve , by god's meer will , as they pretended , but never yet prov'd . now , this expedite way of answering serves them as well for these , as it did for the former ; and is equally fit to solve all the demonstrations in the whole world : 't is but calling them trifles , cavils , and ridiculous mice ; and , immediately , all the connexion of terms in them , and all the consequences deduc'd from them , tho' never so strict , and close , will fly quite asunder , and they are all shatter'd into loose , incoherent talk , by the miraculous virtue of this all-answering , all-confuting method . yet , he tells his reader , in his ad lectorem , that omnibus adversarii objectionibus satis abundè factum inveniet ; that he will find all the objections of his adversary sufficiently and abundantly answer'd . whereas , whoever reads my ideae cartesianae , will discern , that he has not so much as mention'd the tenth part of what he ought to have reply'd to , and confuted . he tells him also , that nihil intactum reliquit , which was not futile ac ridiculum nimis ; he has left nothing untouched , but that which is very babbling , and ridiculous . and , this is another answer to all my demonstrations ; for , these are the things he has most carefully , and most exactly left untouch'd , ( tho' he handles wrangling trifles very largely : ) or , if , by accident , he happ'd to touch them , he first defiles and perverts them , as he thinks fit ; and then he musters , and brings up his little army of his new methods , to attack them . 75. but , what is become of these categorical propositions , all this while , into which i had reduc'd his loose ramble , as into the principles which , i saw , lay at the bottom of his respective discourses , and grounded the several parts of them . i had collected them with much exactness , and referr'd to the places where it would appear , that they were the foundations on which he built all his incoherent and inartificial superstructures . i did this , to oblige him to aim his random-talk at some certain and determinate mark ; and , that , by seeing what he was to prove , he might , at length , be forc'd to bring some determinate arguments , to make them good . i was so far from imposing them , that ( id. cartes . pag. 111 , 112. ) i left it at his choice , either to grant or deny them : if he granted them , then he was to maintain them ; if he deny'd them to be his sense , then i undertook to shew that he would , by doing so , overthrow all his own doctrine which was grounded on them : but , he will not so much as take notice of any one of them ; only , he tells his reader , they are theses fictitiae , and fidelitate nullâ collectae : fictitious positions , and unfaithfully collected . if so , i had given him the greatest advantage against me , he could ever hope to gain . however , if none of his , and , that therefore he could not grant them , he might have deny'd them : but he fore-saw the consequence , and , that i could easily fix them upon him ; and , that those positions he had made use of for his principles , were such shameful nonsense , that nothing could be more opprobrious to him , than to be convicted to have built all his doctrine upon such chimerical grounds . he fore-saw too , that these scurvy categorical propositions use to have some kind of coherence in them , and so might hap to bring our dispute into that abominable way of connexion ; and , thence , might oblige him to bring arguments to prove them ; which would require much more trouble , and pains , than meer saying would do ; and , withall , would put him quite out of all his friendly methods , which had supported him hitherto , and were still his only refuge : and , therefore , he very fairly and and prudently let them all alone ; only , he tells us they are fictitious , and unfaithfully collected ; and there 's an end of them . for , he thinks , good man ! that whatever he says , is prov'd , as if he though he could create and uncreate arguments , ( and answers too , ) with only saying they were naught . and , 't is unconscionable to expect more from a man , who has no more to give us . 76. in the next rank of his new methods , march his follies ; and , first , for dignity sake , come forward his learned ones , as those that should aim at having some speculative truth in them ; viz. pag. 74. he puts upon me to hold , that creation is essential to god ; a tenet i ever abhorr'd , and have laid grounds to confute such a senseless opinion in my method , b. 1. l. 7. § . 12. and , for what reason does he impose it upon me , to hold such an impious tenet ? because i say there are no different points in eternity , or before the world was made ; by the distances from which , we may frame to our selves any notion of sooner , or later ; alledging , that these were differences of time , which could not be , till time it self was ; nor could time be , till the world was . which thesis has no more connexion with creation's being essential to god , than the tenet of the extension of body is to the first chapter in genesis ; or , that of the four elements is to algebra . whence , all his discourse , pag. 77. by which he would seem to oppose me , is wrong levelled . again ; since all common notions have their original from our observing many individuals agreeing in the same nature ; which , when all agree in it , we call it a summum genus ; if very many only , then a species ; and so we descend to inferiour kinds , or species ; which species are intrinsecally constituted by partaking unequally the superiour , or common notion ; as i have demonstrated , and shewn by instances , in my method , b. 1. l. 3. to § . 11. again ; since it is not every indeterminate , or very small degree of magis and minus , or of unequal participation of the genus , which constitutes or makes divers sorts of mankind , or denominates it to be another kind ; but , the distance between them must be conspicuous , and very notorious ; and , under the species of man , there are found great multitudes that do partake the notion of rational , ( which is essential to man , ) both in their intellectuals , and morals , and this from their natural constitution , or genius , above others ; so that they seem , in a manner , angelical , in respect of them ; and the other , comparatively , in a manner , brutal . hence , i advanc'd this paradox , that there may be such degrees of more and less rational found in mankind , so that some of them may seem to be another species , sort , or kind of men ( for those three words are equivalent ) from the other : nay , the nature-taught vulgar , following their genuin thoughts , use to call them so too : as , when they say , [ he is another kind of man than you imagine ; ] meaning thereby , more rational , or ( which is the same ) a man of better judgment , or more vertuous . what does mr. le grand ? instead of confuting my principle , or examining my reason , he falls to to talk of lunar-men , or men in the moon , and the other stars ; and tells me , lest ( as he says ) i should be ignorant of it , ( how infinitely am i bound to him for enlightning me ! ) what authors have thought there were men there . then he talks also of planetary-men , and tells us fine things of them too . which done , he says , if i am too dull to understand these astronomical observations , ( that is , which he had not made himself , but pick'd them out of books , which he thinks to be a work of great learning , ) he desires i would shew my self a divine , and answer to his question , whether i hold that there are any pre-adamites , or no ? why , this is pure bedlam ! what have i to do with the men in the moon , the planetary gentlemen , or the pre-adamites ? not a word to this purpose is found in any of my books . i spoke only of our honest neighbours here , in our earth ; where there are many , ex ipsâ naturâ , as dull as beetles ; and , naturally , as immoral as brutes : others , vel ex ipsa origine , ( that is , essentially , ) of a high pitch of knowledge , and inclin'd to vertue ; and both naturally dispos'd to see truth clearly , and to pursue it in their practice sincerely : whereas , others can scarce see ●s far as their nose ; and have such weak eyes , that they are blear'd , and be darken'd , if any evident or connected truth is propos'd to them ; which is the greatest depravation of rational nature , ( as far as 't is intellectual , ) that can be imagin'd , in regard all truth consists in connexion of our notions : which men do therefore seem to be another species , or ( as we say ) another kind of men , as to their rationality , than others are . you will say , these are only divers qualities in those men , which do not infer divers species . i reply , that , if they do concern their very power of reasoning , or their rationality , which is their essence ; and , that they have this from their primordial constitution , in the very instant they are made individually such ; ( which is always essential , because it distinguishes them from other individuals . ) also , if nobilitas animarum sequitur ex nobilitate corporum ; the nobility ( or excellency ) of souls follows out of the nobility ( or excellency ) of the body , ( as st. thomas of aquin says , prim. q. 83. q. 7. ) then this difference between such two men is not only a diversity in some quality , but essential ; and , therefore , in case there be many of each sort , and so visibly different , that we can abstract a notion from those of each sort , which is common to all those under it , 't will be a sub-species , or an inferiour kind of man. but , could he have more discover'd his own ignorance , than to call the knowledge of men in the moon , and planetary-men , astronomical observations ? what astronomy treats of , is , the motion of celestial bodies , their bigness , distance , the times of their appearances , their influences , and the respects they have to one another : but , that any astronomer did ever observe , ( as he says , ) men in the moon , or in the other planets , i confess my self too dull to conceive , or to apprehend ; nor , how any man , not better-half craz'd , could imagine they should . 77. well , but the question is , whether there can be abstracted a common notion of a very notable rationality from some sort , or kind of men , which agrees to all them , and does not to another sort , which are not , by their very intrinsecal or essential constitution , near so rational ! if so , is not this all that is requisite to make a sub-species ? this being so , what says mr. le grand to the reason of it ? not a word . yet , he is never out , in his way : for , as in the preface to his former book , he did , upon this occasion , instead of replying to the argument , give us a most learned discourse of all sorts of dogs ; of generous dogs , clownish dogs , degenerate dogs , hunting dogs , hawking dogs ; which he says , ( contrary to the notion of all mankind , ) that they differ only in some qualities , and not in kind ; so , he tells us here , of lunar men , planetary men , and men before adam . for which he had two reasons ; one is , to talk something , lest men should think he is nonplus'd , tho' it be not one tittle to the purpose , or , in the least concerns my argument . the other is , because he had laid up in lavender those pretty collections in his note-book ; and it was a thousand pities the world should die in ignorance of them , or himself lose the credit due to the great sweat of his brain , and most profound learning , in reading and transcribing them . 78. but , this premis'd , who can do less than admire at mr. le grand's assertion , p. 130 ? three propositions were exibited to two sorbon doctors ; and so perverted , and untowardly propos'd , that they seem'd plainly to say , that we must see the connexion of terms in those propositions which express'd the articles of christian faith ; that is , that we must see the very mysteries themselves demonstrated , ere we ought to believe them ; and , in this sense they condemn'd them , as they clearly signify'd in their censure . now comes mr. le grand , and tells us , p. 130. error ab authore isto dicitur quicquid non exhibuit damnata illa olim parisiis terminorum connexio : j. s. calls every thing an errour , whatever that connexion of terms condemn'd formerly at paris , does not exhibit . is not this pleasant ? they condemn'd not the connexion of terms , even in the mysteries ; for , then they must condemn the truth of all the mysteries of christian faith : what they condemn'd , was , most expresly , the necessity of our seeing this connexion of the terms in the mysteries themselves , ere we ought to believe them ; for , this excludes , or evacuates , the divine authority , in which only , and by relying on which , we see such propositions to be true , or , their terms to be connected . again ; does he think there is no connexion of terms in other things , but only in these ? does not all the truth in all the sciences in the world ; nay , all the truth , even , in all our discourses , consist in this , that the terms of the propositions do cohere in sense , or are connected ? does he think that i account all these to be errours ? which if i do , i must deny all my own arguments , and all my thoughts , which are true. no , no ; that 's not the business . this would be a most prodigious piece of ignorance . but , his cruel feud against all connexion , and , particularly , that in my demonstrations , is so deadly , and implacable , that he would persuade the reader that those sorbon doctors did condemn all connexion of terms whatsoever ; nay , the very way of discoursing connectedly ; that is , all the deduced truths , writ by all scientifical men in the whole world. this , i must confess , would be ( tho' shameful to them , yet ) of vast advantage to himself ; for , then he need not stand solving my demonstrations , for , in that case , they would be solv'd to his hand ; or rather , they were never ty'd , knit , or connected . and , it would be a second advantage to him , that , in that happy case , his fancy might ramble at random , without any control , or without being fetter'd and shackl'd by this cruel tyrant connexion , and by the severe laws of logick ; which improve , and , by virtue of first principles , shew this connexion to be really such , and reducible to self-evidence . by which we see the reason why his friend merry-man and himself are so uneasie , and piqu't at my method to science , which advances and builds all along upon this enemy to all these cartesian methods , this most abominable proud and arrogant usurper over his ideas , connexion . 79. it were endless to reckon up all his loarned follies of this kind . my notes , which gather all his performances into several heads , reckon them to be about two and forty : all which spring from his abhorrence of connexion ; which neithe permits him ( or rather , render it impossible for him ) to bring any arguments of his own , or to answer mine . whereas , i am so arrogant , and proud , that i am ●o heartily contented , unless i see self-evidens connexion of the terms in my principles , and the terms of my conclusion to be connected , because the two extremes are clearly connected with the middle term , or medium , in the premisses . and , now we see too what is the reason why he does still slide over the premisses , and never looks my argument in the face , but comes cowardly behind it ; and first denies , and then ( after his fashion , or by some of his aukward methods ) sets upon their rear , my conclusions . 80. after his learned follies , march , in a long row , his plain fooleries : tho' those may not seem worthy to be rank'd among his new methods , yet we are mistaken ; for , they serve to set off the others , and to stop gaps when his reason is at a loss : and , first , come his profound criticisms . for example , p. 68. he takes much pains to tell us what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or impossible , means ; and spends above a whole page in declaring at large no less than four several senses , in which lawyers take that word . as if philosophers could not understand the meaning of the words themselves use , without having recourse to lawyers . however , this helps to shew he is an universal scholar , and informs the reader , he has peep'd into law-books too ; at least , into their indexes ; and , that he has glean'd thence some few notes , to enrich his common-place-book ; to do which , he thinks a high point of knowledge . which puts me in mind of the saying of a certain poet , concerning such collectors : — lord ! how they 'd look , should they but chance to lose their table-book ! 81. the next shall be that of sentire ; and of hearing also , both in primo gradu , and secundo gradu : the summ of which is , that the word is equivocal ; which is no wonder , most words being such : by which method , he might make reflexions on ten parts of twelve of the whole dictionary . now , in our way of doctrine , how easily are all these speeches reconcil'd ? for , man being one thing , all his operations are corporeo-spiritual ; whence , our direct knowledge of things coming in by our senses , it is natural to say when we hear , that we know ; since both are done at the same time , and by the same compound operation . thus , when we see a thing , we say , we know it ; all mankind , till cartesius's time , holding firmly , that we ought to trust our eye-sight , and the other senses , when the power is not disabl'd from perceiving , and the object and the medium are well propos'd , convenient , and well circumstanc'd . he has a worse criticism upon the word [ conceptus , ] conception ; and this , for two reasons ; one , because we rather apprehend , than comprehend ; as if we did not hold our conceptions to be inadequate ; and , by doing so , declare , that we do never , by any one conception , comprehend the whole thing . the other reason is , because a conception in the womb is , touch'd and comprehended by it : whence , he says , visio sutes better with our knowing a thing , than conceptio . i wish he would reflect on that known maxim , that the common use of words gives them their signification , whatever their radix , or derivation , grammatically imports ; and , that to be conceiv'd by our understanding , is the same as to be seen by it : so that visio and conceptio fall into the self-same notion . what a coil does he keep with his incoherent criticism upon lepidus and lepor . now , it signifies , elegancy of speech ; then , liberal arts ; then , trifling and ridiculous sports ; then , scurrility . then he wonders i do not take it for lepus , a hare , and make the second syllable short . and , why so ? that he might bring in his jest of corripuit fluvium , objected to an old poet , when he us'd the word euphrates so . certainly , this bewrays such an emptiness of sense , and such a nitty pedantick levity , that it is below ridiculousness . but , what is all this to me ? what is all this to philosophy ? lastly , what is all this to the duty incumbent on him , and owing to his readers , who desire to see truth ? does he think it becomes him to trifle away his time , in running thus a wooll-gathering after petty school-boy criticisms , and hunting after butter-flies ; and let so many demonstrations , which , if not solv'd , overthrow all cartesianism from the very foundation , lie unanswer'd , and untouch'd ? 82. the last criticism of which ( omitting others ) i shall take notice , is found in his censura , p. 130. which is such a famous one , that it deserves to be a pattern to all future generations , and to entitle him king of criticks . i had us'd the word [ directus , ] as a particle of the verb [ dirigo , ] in the plain obvious sense for [ directed ; ] as we use it , when we say , we direct our prayers to god , or a letter to a friend : but , mr. le grand , who is so little acquainted with any kind of principles , that he reflects not that the first principle , that governs the sense and meaning of all words , is the common and obvious use of them , which stamps the signification of them , and makes it current and proper , finds strange mysteries in this ordinary word ; and , as he formerly fear'd a silly asterisk , or star , left casually in the context , was a plot of mine , to run him thorow with those five darts ; so , now he apprehends i have some stratagem upon him , for taking [ directus ] in that plain sense : whereupon , he tells the reader here , that i am vir subdolus , a crafty , or subtile man ; and have some pernicious meaning ; but , let him alone , he will , in the end , turn it upon my self . now comes his most noble criticism : first , he brings in the phrase of plautus , the comedian ; abi directe ; go your ways , straight . thence , he carries it on still farther , i know not how , to [ dierectè ; ] which adverb comes not from dirigo , but from an odd obsolete word , [ dierectus , ] which his brother-criticks will tell him , comes from sub dio erectus ; that is , set up in the open air , or gibbeted . where are we now ? for , we are quite got out of the signification of the word [ directus , ] which signifies [ directed . ] but our critick is not got half way to his journey 's end : for , from [ dierectus , ] he carries it on to the adverb [ dierectà ; ] which signifies , in english , [ with a mischief : ] and , [ ito dierectà , ] is an old expression for [ go , and be hang'd . ] having brought it to dierectus , the next thing he does , is , to bring dierectus , by the alteration of a letter , and putting in another , to [ diarrectus : ] whereas , no such word is to be heard of in our common dictionaries , nor in the lexicon latino-barbarum : yet , he had a learned end in it , we may be sure ; and 't is this ; he remember'd there was a greek word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which signifies [ disruptus ; ] that is , burst , or broken asunder ; and , this bringing it to [ diarrectus , ] gives him occasion to take a leap from italy , into greece , that he might make the word [ directed , ] signifie [ broken in pieces , ] as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does . yet , this comes not fully home to his purpose ; and , therefore , he makes [ directus , ] i know not how , to signifie , amongst criticks , ( he means himself , ) [ disrumpi dignus , worthy to be broken in pieces . ] and , now the whole plot is come to light : for , when once he had , by often scruing the word , and shifting the signification of it , from one country , to another , got the plain word , [ directus , ] whither he would have it ; that is , to signifie , [ worthy to be broken in pieces ; [ immediately he applies his formidable engine he had been preparing , and down goes my preface , and my epilogue , directed to such and such ; they , all of them , deserve to be broken , or torn in pieces . then he brings [ broken in pieces , ] to perishing ; and , then , my poor self ( he says ) perishes with them too ; and , lastly , by virtue of a greek poet's saying , [ if i do perish , let the earth and fire be mingl'd ; ] let ( says he ) [ universus terrarum orbis , ] the whole world perish too . who could have imagin'd that such a dite and universal catastrophe should befall the whole world , from my using the word directus , when i expressed my self to design , send , intend or dedicate my books , or any piece of them , to such and such persons . gentlemen ; what can any sober men think of such a kind of writer ? this is neither levity , folly , or childishness ; but , plain downright . madness : this is something beyond prince butler himself . if any one can think this censure too harsh , let him but parallel such a distracted way of writing in any other author extant , who is well in his wits and , i promise him , i will re-call my censure . for my part , i can liken such a rambling career of criticism , to nothing but that of a merry sophister in cambridge-schools , who , jokingly ( as the fashion was then , at some certain times , ) would needs prove his adversary , whose name was cooper , to have been lineally descended from king pepin , by the like gradation of criticisms ; alledging , that he was call'd [ cooper , quasi hooper ; hooper , quasi haper ; haper , quasi naper ; naper , quasi diaper ; diaper , quasi napkin ; napkin , quasi pipkin ; pipkin , quasi king pepin . this , i say , is its only parallel ; only , this youth did not ramble from one language to another ; nor did this , but only when mirth and wit were expected : but , that a grave man ( as he would be thought ) should , in a treatise where philosophy and solidity were expected , let so many pretended demonstrations lie at his door , demanding , and calling-out to him for an answer ; and spend a considerable part of his reply so unseasonably , in such fooleries ; and , which is worse , ( as appears by his carriage , ) think himself very learned in criticism all the while , ( which shews he does it seriously , ) makes him not reachable by that sophister , or by any ; but , to be a phoenix , and only self parallell'd . by this worthy criticism , the reader will easily see what a rare interpreter of scripture this man would make , with his acute art of criticizing , which can wire-draw quidlibet è quodlibet . 83. so far concerning his criticisms : his other fooleries , which , i believe , take up the fourth part of his book , are innumerable : the best of them are so ridiculous , that it is a kind of foolery in me to take notice of them . however , since i am to lay open all the new cartesian methods , i am oblig'd to give my reader some few instances of them , by which he may guess at the rest . a friend of his told him , a terrible answer was coming out against him : this slight occasion serves him for an ironical expression all over his book ; and , terribilis author , terribile responsum , terribiles falsificationes , terribile argumentum , comes over and over , i believe , at least , a hundred times , in his censura : which i can liken to nothing so well as to some little , apish , wanton school-boy , blowing a feather up and down in the air , to make himself sport. yet , this does him more service than all his answers . but , give me leave to tell him , that the way of shewing it not terrible , is , boldly to come close up to my demonstrations , and solve them : but , he is so far from shewing any such honest courage , that whoever reflects how he avoids them all , or over-leaps them , will see , that , tho' my ideae cartesianae was not so terrible as to fright him quite out of his wits , yet , it has put him quite beside them ; and , has made him skip aside into twenty bogs and quagmires , and hiding-holes , to escape meeting with them . should a gentleman , challeng'd to the field , instead of meeting and grappling with his adversary , run about , into all companies , flouting at him for a terrible fighter , a terrible hector , a terrible swash-buckler ; i fear , every man would conclude , he was really , and indeed , terrible to him , however he call'd him so in mockery ; and , that this flouting him , without giving him the satisfaction due , and expected , would scarce serve his honour , or save him from the imputation of a coward . then , every errour in the printing is charg'd upon me , as if i knew not how to write true latin. upon which , i am told , i break priscian's head , am an ignoramus , and many such civil complements . did i think such toys worth noting , i could requite him with enow of such observations , in his late scabrous , and ( in some places ) unintelligible piece . then comes in horace , to prove all my writings are but ridiculous mice . then , artotrogus , an idle fellow in plautus , the merry comedian , is cited , to prove me perjur'd ; [ perjuriorem hoc homine , &c. if ever any one saw a more perjur'd man than this , or more full of vanity , let him take me to him , and i will be his bond slave if ever i eat a sallad with him , tho' i were like to starve . ] and , to clinch this undeniable testimony that i am perjur'd ; and , lest the reader should not believe it was artotrogus , who thus testity'd this unchristian immorality of mine , he assures him of it , by telling him , [ sunt ipsissima artotrogi verba apud plautum : ] they are the very and express vvords of artotrogus , in plautus . what an emphatical word is that same [ ipsissima ; ] and , how necessary to be particularly remark'd ! then comes in canis aesopicus , the dog in aesop , and admonishes him , by his example , not to follow my shadow : and , he is so heartily ready to follow the example aesop's dog had set him , that he not only not catches at my shadow , but he le ts pass what is most substantial too , by not replying to any of my demonstrations . then , he talks of a cos gyratilis , a vvhirling vvhet-stone , to put to my nose : which is a mystical jeer , taken from some of his pedantick observations . then comes in miles gloriosus , and his machaera quoe gestit fartum facere ex hostibus ; his sword that longs to make a pudding of his enemy : i beseech the reader to view the 2d and 3d pages , and then tell me , if ever he read a man more vainly proud of big vvords , than this empty man is . after that , he brings in his friend 's pyrgopolynices in campis gurgustidoniis is ubi bombomachides cluninstaridysarchides erat imperator summus , n●ptuni filius . what stuff is this ? can this man do himself a greater disparagement , than to tell his reader how fond he is of such trash ? yet , to talk idly when he has nothing else to do , is more excusable for an aery , light-headed man ; but , to talk at this rate , when he has such serious business lies upon his hands , as vindicating his cartesian doctrine from so many arguments ; and , then , instead of answering any one of them , to stand cutting capers in the air , and vapouring with such high-sounding bombast , tells every man he is at a scurvy loss ; and , too plainly detects , how insignificant he is in any thing belonging to sense and solidity . 84. yet , upon second thoughts , however mr. le grand makes me a lyar , and perjur'd ; yet , i will be so civil to him , as to declare he has not , for any thing i can say , told one single lye in any of his books ; perhaps , never since he follow'd cartesius's doctrine ; no , nor falsify'd neither . to understand which thorowly , and , that the reader may see i neither flatter him , nor injure my self , upon whom he has laid so many false aspersions ; i am to give him information of one main point of cartesius's doctrine ; which is , that ( no credit being to be given to our senses , but only to the ideas which the soul frames in her self ) our judgment is not therefore true , because 't is conformable to the things without us ; but , the things are then to be judg'd true , or to be really thus or thus , when they are conformable to our ideas : whereas , the aristotelians say , that we then judge true , when the things are such as we judge them to be ; and , that our senses , except in some odd circumstances , do not deceive us . wherefore , since to lye , is not barely to say a falshood ; for , a man may do so very innocently , and yet , since he spoke to the best of his judgment , be an innocent and good man : but , to lye , is to go against his own thoughts , or judgment : this being so , hence mr. le grand may think , and say , ( as he does in his preface to his reader , ) that i spoke false when i objected that he had said i was in deum impius , impious against god ; for , his ideas might inform him so : whereas , i , neglecting his way of ideas , and relying on this fallacious sense of mine , eye-sight , seem'd to read those words very plain in his former preface , p. 38. l. 4. thus he might read in my books , by the light of his ideas , that i deny'd god was primaria causa , or the first cause of motion ; whereas , i believing these false senses of mine do find that i only deny'd he is the immediate cause of it ; and , that he must therefore be the primary cause , because he moves matter by second causes , the angels . thus my ears informing my common reason , of the language amongst charitable and good people , told me , that to call one asinus ad lyram , talpa caecior , blasphemus , delirus , facie non satis honesta ; and , that i spit at heaven , and twenty such like contumelies , were virulent expressions ; notwithstanding which , his ideas might , for all that , tell him that they were ( as he calls them here ) modest. so , my eyes inform me , that i only put two propositions in that place lately cited , and said expresly , no determinate conclusion could follow , out of them , from the disposal of the terms in a syllogism : but , his ideas might tell him , i put three propositions in both places , and , that there are no such words as those now mention'd , which directly told him the true state of the question ; and , that therefore he had no reason to take notice of them . lastly , by the same means it may come about , that his ideas might tell him that i had said those very words , [ providentia divina me , ex aliis omnibus , selegit . ] and , the like may be said of all the other falsifications i had charg'd on him , and multitudes of others , which ( proceeding only by instances ) i had omitted ; whereas , these false and fallacious eyes of mine told me , there were no such words in the places he cited for them , but quite contrary . so that , he and i might both of us mean to speak truth ; but , either my senses , or his ideas , might delude , and deceive us : which we ought to believe , is left to the reader 's judgment to determin . besides , perhaps , he might think , as is malbranche's method , ( whom he so zealously defends , ) that he saw all these things i object , in the ideas which he sees in god , or fancies that he has a divine revelation of it ; and therefore , it had been impious against god , not to believe , and do , as he did . whence results this corollary , that 't is hard to fix any ill intention upon any high-flown , seraphick cartesian , lest we judge rashly of what he thinks he is assur'd of by divine inspiration . 85. but , leaving him to make out the certainty of his ideas , and passing over his most useful new method of saying any thing , tho' never so extravagant , and incredible , provided it but tends to disgrace or jeer his adversary ; now comes their last method of arguing and answering , which flies a higher pitch , and aims at blemishing all my endeavours , by an objection , which , tho' it be an extrinsecal one , and taken from the authority of learned men , of great repute , ( as the sorbonists are ; ) yet , he is well aware it will do greater execution , than any intrinsecal arguments they can hope to bring against me . their design ( as their managery of this contest shews ) is not to instruct the reader , or confute me ; but , meerly to despite , and disgrace me : and , a censure of my doctrine by the sorbon-doctors , especially , back'd with authority of the chief ecclesiastical governors in that place , will , ( as they hope ) lay such a load upon a single man's credit , that it must necessarily sink under it . and , tho' the pretended censure were in a matter quite different from that of cartesianism , ( which was at first , and still ought to have been , the only question , ) and therefore , is nothing at all to the right purpose ; it is , for all that , very much to their purpose ; which is , to defame me ; which blessed project atchiev'd , they hope , by this means , to raise such a hubbub , and noise , that the quiet force of my intrinsecal arguments will never be heard , or regarded ; but , put to silence , and shame , by their clamorous out-cry . besides ; they judg'd , nothing could make their calumny more authentick , than to relate it confidently , as plain matter of fact ; and , to represent it as such a matter of fact , as already transiit in rem judicatam : nor are they much concern'd whether it be true , or false ; that is indifferent to such resolute men ; so long as it serves a turn to beat down my credit , all is as well as may be . he tells the reader then , pag. 7. that i did audacter asserere tam fidem quàm scientiam non nisi per hoc principium , ( viz. terminorum connexionem , ) acquiri posse . also , ( ibid. ) authoritate publicâ duas propositiones , ( which he names there , ) anathematizare adactus est , neanon subscribere censurae diconti ; illas in sensu catholico non posse explicari ; that is , that i boldly affirm'd , that neither faith nor science could be attain'd , but by this principle , viz. seeing the connexion of the terms , or seeing faith , or , at least , the way to it , demonstrated : the first of which excludes all ; the later , almost all the christians in the world , from the means to salvation . also , that i was fore'd , by publick authority , to anathematize two propositions of mine ; and also , to subscribe to the censure , that they could not be explicated in a catholick sense . the sum of which is , that the sorbon-doctors censur'd some doctrines of mine ; and publick authority forced me to retract , or ( as his hot phrase runs ) to anathematize them , and subscribe to the censure that said , they could not be explicated in a catholick sense . and , pag. 8. he adds farther , that it is printed , or recorded , for eternity , by an egregious author , in a verissima historia ; ( meaning lominus his libel : ) and , lastly , that this puts me into a panick fear of the roman inquisition . and , hence , he tells his reader , p. 11. that i am abundè satis notus ; he means , abominably well known , both in france , germany , italy , nay , to the pope himself ; which , if not true , is a lye at large as all england , scotland , france and ireland . what will become of poor me ! or , where shall i hide my head ! i am , it seems , like old cain , vagus & profugus in terrâ : mr. le grand has , for my sins against cartesius , excommunicated me , and all-to-be heretick'd me , here in england : and , his lashing friend ( according to his obliging temper ) says , my book against the cartesians deserves to be burnt by the hand of the hang-man . so that here is no staying for me here , after such a disgrace : and , it will be hard to find any other country , where i can hope for shelter ; or , where my crying sins will not pursue , and proclaim me . and , which is worse , should i be put to death , or burnt , as such a complicated lump of all heresies deserves , i must never hope for the honour of a christian burial : and , what a lamentable case am 1 in then ? 86. but , to be serious : if what mr. le grand says , in this long-winded calumny , be true , i am eternally disgrac'd : but , if i manifest , by undeniable testimony , that all this rabble of matters of fact he charges upon me be an arrant falshood , and calumny ; and , that i make it appear , that not one tittle of my doctrine was ever condemn'd by any sorbon doctor ; and , that i never retracted one tittle of it , nor was forc'd by publick authority to do so , much less to anathematize it . also , if i prove here , that i never held , nor said , ( what he here , in express terms , imposes upon me , viz. [ tam fidem quàm scientiam non nisi per terminorum connexionem acquiri posse ; ] but ever held the contrary doctrine , both as to that proposition , as also to the ill sense put by tricks upon some words taken out of my books , which ill and falsly-impos'd sense was the only sense that was condemn'd ; then mr. le grand must consult with his own conscience , whether he has not incurr'd the penalty of excommunication , for publishing in print such notoriously false slanders against his fellow-christian ; or , by what case he will excuse , or how he will acquit himself , when it comes to be prov'd upon him , that by his thus calumniating his neighbour so grievously , falsly and openly , he has render'd himself thus criminal , and obnoxious : especially , when the circumstances that highly aggravate this crime of his , shall come to be charg'd upon him . 87. to understand more fully how this business pass'd , we are to premise , that nothing is easier than to extract words out of any book , writ by a christian ; and then disguizing them , ( by concealing the scope and tendency of the whole book , the state of the question , and the immediate antecedents and consequents in those very places , ) to make those words , thus extracted , and exhibited , to speak perfect heresie , or worse . take an example : if , out of that verse in the psalmist , [ the fool hath said in his heart , there is no god , ] any one should extract those words , [ there is no god , ] and propose them in a paper , thus singl'd out , to any learned man , for his judgment , not telling him they were found in a book , where the concomitant words , or the circumstances , might , perhaps , give them quite another sense ; but , that it was in theses , where every single proposition stands alone , unassisted by its fellows , as to the declaring its sense : would any christian , thus surpriz'd , stick to declare , that such a proposition was flat atheism , and could not be explicated in a christian sense ? this was my very case . a certain great ecclesiastick , who was of good parts , but ( as we are not all of us of the same temper ) of a high spirit , turbulent , ( for which reason , 't is thought , he had been dismiss'd out of his order , ) and , withall , a great pretender to policy , hapt to be at paris , when i was also there . he pretended great friendship to me , and extoll'd my books highly ; ( as another gentleman , now my greatest adversary , has also done formerly , ) and this in print . but , it unfortunately happen'd , that a certain great person , on whose esteem he had set a high value , did , very imprudently , to his face , prefer my writings before his ; with some undeserv'd aggravations of the one , and reflexions on the other . this , tho' without my being accessary , in the least , to that affront , quite alienated his friendship from me ; and , he would needs make all those books of mine , tho' of late so highly prais'd by himself , to be heretical . at which time , some certain gentlemen , who love to fish in troubl'd waters , and were not over-friendly to me , ( one of whom , as i am told , had a hand in penning merry-man's libel , ) struck in with him ; knowing , that a more fitting instrument to make bustles could hardly be found . to carry on this project then , three propositions were pick'd out of my books ; and so politickly contriv'd , that , partly by stifling the knowledge that they were in any book at all , partly by adding to , and altering , my words , they plainly signify'd , that none was to believe , unless they saw the connexion of terms , or ( which is the same ) had a demonstration , or science , of the mysteries of faith themselves : and , in this sense , two sorbon doctors , thus cheated , condemn'd them ; as my self , had i been thus over-reach'd , should have done ; that sense being both manifestly heretical , and point-blank contrary to my constantly avow'd doctrine ; as i shew'd manifestly , out of many signal and most express places , cited in my vindiciae . this censure being , by stratagem , obtain'd , he flew about the town , shewing the censure , and amplifying mightily upon my imaginary heresies : but , no sollicitation could obtain of him a copy of the censure it self ; lest it might come to my hands , and so enable me to defend my self , and detect the falsity ; so , being incapacitated to say any thing in my own vindication , i never troubl'd my self at that which i could not help . about ten days after , during which time his envy took its full swing , the two very reverend persons , dr. godden , and mr. barklay , principal , or president , of the scotch college , came to my chamber , and thus , with some resentment , accosted me : sir , what do you mean ? are you stupid , that you sit studying here , unconcern'd , when you are proclaim'd a heretick all over the town ? i reply'd , when i can get the censure , and know what is objected , i am sure i can defend my self : in the mean time , 't is defence enough to let people know i cannot obtain the equity of him to know my fault . they reply'd , tho' you dis-regard your credit , we , that are known to be your friends , resolve to be more careful of ours . so mr. barklay , taking monsieur st. amour , a sorbon doctor , with him , to make his quality known , went to the chamber of monsieur de s. beuve , the chief of the censurers , and thus accosted him ; sir , you have condemn'd three propositions in the books of mr. s. which may make as great stirs in england , as the five propositions have done in france . he , all amaz'd , reply'd , that he had censur'd no proposition in any book , nor could in prudence , or honesty , unless he had perus'd the book it self ; to be satisfy'd , by comparing it with the scope of the discourse , and the adjoining vvords , what sense it must clearly and necessarily have . in the nick comes in my adversary , with the censure in his pocket : vvell met , mr. barklay , says he ; now your great friend , mr. s. is condemn'd of heresie , by this learned man. my lord , replies mr. de st. beuve , i neither censur'd his person , nor any proposition of his , unless he maintain'd those propositions thus singl'd out , and exhibited , as you propos'd them in your paper . then mr. barklay begg'd he might have a sight of the censure ; which was something unwillingly granted ; yet , it could not be deny'd in such a presence . having perus'd it ; now , my lord , says mr. barclay , to let you see , i am neither a heretick , nor a favourer of them , i will subscribe this censure : more than that , i dare swear , mr. s. will , at first sight , subscribe it too : for , the sense here condemn'd , is quite different from the whole scope of his books ; which treat only of demonstrating praevia ad fidem , and not at all of demonstrating the mysteries , or points of faith ; nay , 't is directly opposite to his doctrine , to say , they can be demonstrated . at these words , monsieur de st. beuve grew warmer with him ; telling him roundly , domine , callidè & artifieiosè mecum egisti , adeò ut suspicer ●●●um hoc ex ●ivore profectum : you have dealt craftily with me , and with artifiee ; so that i suspect that all this business springs from pique . mr. barclay astipulated , and told him , domine , rem acu tetigisti : sir , you are in the very right on 't . whereupon , my adversary rising up in a great heat , with a face engrain'd in anger , thunder'd out ; mentiris , barclaie ; mentiris impudentissime . ego novi quis sis ; nempe , haereticus ipse , & fautor haereticorum : ego tibi has vices rependam . you lye , barclay ; you lye most impudently . i know what you are ; that is , a heretick , and a favourer of hereticks : but , i shall be even with you . the grave sorbon doctors were astonish'd at this furious transport ; but , mr. barclay being a man of great prudence , and never in passion , nay , my lord , says he , i do not love to hear my self abus'd . so he takes a short leave , and brings away the original of the censure with him ; while the other , being in a high passion , had forgot to re-demand it : yet , he lingerd , unseen , not far off , till he saw my adversary gone by ; and return'd to the doctor . and told him , he had got the original of the censure ; desiring him to go to the archbishop of 〈◊〉 from me , and request of him , that i might keep the censure , and write my 〈◊〉 . he was heartily glad it was got from him , promising to go thither immediately , and to do me all the right i could desire ; and , affiaring him , the censure should never come into his hands again . so my request was granted , and i set to write my vindiciae . in the mean time , we sent divers to my adversary ; desiring to see the censure ; telling him , they would not believe such a sinister report concerning me , unless they saw it with their own eyes . which put him ( loath to say , his passion had made him lose it ) to a great nonplus how to answer , and gave us much divertisement . he apply'd to the archbishop , and complain'd to him , that mr. barklay had stole the censure from him . but his answer was , that he had order'd i should have it , to make my defence . which mortify'd him exceedingly . 88. my vindiciae , which were now finish'd , being in latin , and my books in english , eight divines of the greatest quality and worth , ( who understood english , ) were deputed to examine the sincerity of my vindiciae ; and all of them , except one , admitted by my adversary himself ; viz. mr. thomas godden , doctor of divinity , ex-president of lisbo-college , preacher to her majesty , and treasurer of her chapel : mr. francis gage , doctor of the faculty of paris , afterwards president of the college of doway : mr. robert barclay , principal , or president , of the scotch college at paris : mr. john betham , and mr. bonaventure gifford , then batchelors of divinity in the sorbon ; afterwards , parisian doctors ; and the latter of them now . bishop of madaura : mr. edward cary , and mr. george kempe , canons : and mr. edward lutton , confessor to the english religious : who did , first , each of them apart ; afterwards , met in a body , or conference , give their unanimous attestation , subscrib'd by their names , in these words , viz. first , that all the places , out of my books , alledg'd by me , were faithfully turn'd into latin. secondly , that from the whole context and scope of the author , in those placos brought by him , to prove that he does not maintain the sense condemn'd , it is manifest , that he does not require knowledge of the mysteries , in themselves , by evident reason ; but , professedly maintains , that they are incomprehensible , and above the reach of humane reason . thirdly , that the sense assign'd by him , to the three abovesaid propositions , is conformable to the scope and tenour of his discourse in those very places whence they are extracted ; and therefore , we judge this to be his true and genuine sense . also , we cannot but confess , that those omissions , and additions , which were the reasons why the propositions seem'd to bear another sense , were justly charg'd by him . ] after this , my adversary would needs give them some objections , ( which , we may be sure , were the best he could make , ) by way of instruction to their second thoughts , how they might make a right judgment of my doctrine . they met all again , consider'd them maturely , and made a second subscription , that they found nothing in them , which could , in the least , make them judge otherwise than they did witness formerly . this done , the archbishop of paris told me , that if i would subscribe to the censure , he would order the censurers to make me satisfaction under their hands , by declaring , no part of my doctrine was censur'd ; alledging , that , as they were ready to clear my credit , so it was but fitting i should clear them ; and acknowledge , those propositions , as they were exhibited to them , were justly condemnable ; as may be seen in my clypeus septemplex , pag. 96. i , at first , begg'd his pardon ; alledging , that my adversary was of that humour , that he would thence take occasion to vapour , he had made me retract . subscribe then , says he , in what form you will. hereupon , i gave in my subscription , in these very words ; non doctrinam meam retractans ; sed in eadem , utpōtè â censurâ immuni , atque ab illustrissimo olivero plunketto totius hiberniae primate , atque à superioribus meis approbatâ , persistens , contrariumque ubicunque repertum fuerit condemnans . this done , the censurers were commanded to make me satisfaction under their hands ; which they did , in a formal instrument , declaring , that they did not , vel minimam notam inurere , blemish with the least note , or censure , either me , or my books : adding , that if any should pretend it , they did , from their hearts , profess , that they made a sininister interpretation of their censure . and , there was an end of that politick jigg ; the issue of which was very honourable to me , and most shameful to my enemies . 89. by this relation , every tittle of which i can justifie by sufficient testimony , and authentick records , which i have now in my hands ; as also , by my vindiciae , and clypeus septemplex , publish'd immediately after the contest , where all these particulars , ( and many others , ) to my farther clearing , are printed ; which i durst not have publish'd , unless they had been true to a tittle , before the face of all those honourable and learned persons yet alive , who would have hated me for printing falshoods of them ; and my chief adversary himself , and his complices , yet living , who would have desir'd no more , but to have found me tripping in the least part of my narrative . these things , i say , being so , judge , i beseech you , gentlemen , what a prodigious folly , as well as malice , it is in mr. le grand , and his libeller , to pretend that any one tittle of my doctrine was condemn'd by sorbon doctors ; that i was cited before any tribunal ; that i was forc'd to anathematize any part of my doctrine , and subscribe to the censure of it , &c. whereas , it is manifestly attested , i only subscrib'd to my own ever-avow'd doctrine . nor was i forc'd : no tribunal meddl'd with me , or concern'd themselves about me ; and , if i would have wav'd my own satisfaction from the censurers , none oblig'd me to subscribe at all . lastly , how base and false a calumny is it , to say , that by subscribing , i retracted ; when i expresly subscrib'd , as not-retracting my doctrine ; or , that i was forc'd to anathematize it , whenas i subscrib'd it as persisting in it ! nor are any of those propositions , thus exhibited , and extracted , in reality , mine , ( nam malè dum recitat , incipit esse sua , ) any more than [ non est deus , ] thus singl'd out , is the scriptures : i have no propositions , but in books ; where many circumstances are found , determining the sense : and , he that pretends this , may , by the same reason , accuse the scripture of atheism . how rash a slander , then , is it in mr. le grand , to lay these things to my charge ! and , how lying a fellow is his libelling assistant , whose calumnies are so notorious , and some of them so criminal , that , were he known , he would be liable to lose his ears . 90. the next stratagem of our politicians , ( for , we expected new ones every day , ) was , to pick out of my books no less than 37 propositions , ( with the same honesty , we may be sure , as they did the former , ) which they carry'd to the then . nuncio at paris , now cardinal spada ; pretending the same zeal for faith , as mr. le grand does ; and , as those two idle knaves did , who are said to have laid their heads together , to pen this libel : and therefore , pressing to have them sent to the highest tribunal , to be condemn'd with all speed , because my heresie ( forsooth ! ) spread far and near in england , and infected the whole country . the nuncio took them ; but , being a man of wisdom , apply'd to my lord abbot montague the next morning , to know what strange heresie this was , which , like a cancer , spread so fast in england . who , smiling , acquainted him at large with the undeserved feud of my adversary , and my innocency . the nuncio sends for me the next day , receiv'd me very kindly ; told me , he understood how i was persecuted by some adversaries of mine , and deliver'd me their objections ; desiring me to write an answer , and he would do m the equity to send up both together . both which are printed in the second part of my vindiciae . so this second plot was defeated ; and my maligners came off as shamefully as they did in the former : for , they could never gain the least advantage upon me , if they did not surprize great men with false pretences , and prevent my answering for my self . 91. but , envy is a restless vice. their third main plot , ( omitting many petty ones , ) was , to print a libel against me , under the name of lominus , ( which , some say , n. n. and t. w. have copy'd , and imitated , exactly ; ) making me guilty of near forty herefies . but , this book having neither author , printer , nor approvet's name put to it , ( which made it highly punishable by the laws of the kingdom , if any did spread it , ) it was glad to sneak in hugger-mugger : which concurring blemishes so disgrac'd it , that none regarded it ; for , what man of common sense will believe , that a writer for faith , against such a manifold heretick , should be afraid to own his name , if his accusations were not calumnies ? besides , the writer of it had counterfeited the subscriptions against me of two parisian doctors , by name , of mr. peter nugent , and mr. thaddaeus ô brien ; who , in their letters to the cardinal of norfolk , ( authentick copies of which i have in my hands , ) complain'd of such impostures , and requested they might not pass unpunished . so that , from many heads , it was convicted , and held to be a plain libet . lastly , i complain'd of it to the sacra congregatie ; laid it open , and confuted it , in my querimonia to superiour powers , and my antidoti ; as it is to be seen in my clypeus septemplex , and the large preface to my vindiciae . and , so , the third plot of my adversary , and of the gentlemen behind the curtain , his assistants , went out in a snuff , and lest an ill scent behind it . and , so much for mr. le grand's egregius author , and verissima historia , which does aeternitati pingere ( as he says ) my errours . which none regarded , but those who help'd to pen it ; with one of whom mr. le grand and his friend ( as i am informed ) have struck a holy league , to carry on their sensless and already baffl'd slanders and calumnies against me . 92. but , the fourth plot was so finely laid , they hop'd it would be prosperous , and make amends for all ; and , that , being so well levell'd , it could not but hit the mark. they sent up all my books to cardinal barberin ; and , with them , one of my lord chancellor hyde's , writ against mr. cressy , ( the title of which they had torn out ; ) pretending to him , they were all writ by one and the same author , my self . their friends there press'd the condemnation of them with such a hurry , as if the whole church had totter'd if it were not done quickly . to expedite the business , they earnestly sollicited him , that only that one book ( viz. chancellor hyde's ) should be read ; and then , to determin whether all the books writ by such a pernicious author , ought not to be condemn'd . the cardinal , without naming me , delivers them to a worthy divine , who understood english ; bidding him keep the rest , till call'd for , and read only this one ; ( pointing to that of the chancellors , which they had signally particulariz'd to him , ) and give him an account of it as speedily as was possible ; for , by that one , they could judge of the rest . what remedy now ? would not any man swear now that all was cock-sure ? but , there is no policy against god's providence ; which directed thither an english divine , who had lately come out of england , and attended the now earl of derwent-water , and his brother , in their travels . he being of acquaintance with this divine , came to visit him in the very nick of opportunity , and finding him very busie in reading that decretory-book , went to his table , and took up some books that he saw lie there together : finding , to his astonishment , they were mine , he ask'd him how they came by all mr. s's books ? the other told him , he was much mistaken ; and said , they could not be mine ; telling him , they had a far other character of me ; whereas , the book he was reading , which was ( said he ) writ by the same author ; could not possibly be writ by a man of mr. s's principles . mr. midford ( for , that was my friend's name ) knew the book , and avow'd it was writ by another author , whom he nam'd to him . at which , the roman divine held held up his hands with admiration , at such a knavish contrivance . so , they agreed that mr. midford should go with him the next morning , to cardinal barberin , to inform him what a cheat was put upon him , to hasten him to judge of all my books , by the book of another , who was of another judgment , and went upon different principles . this was so shameful , and horrid , that , after this , not an enemy of mine durst appear . besides my clypeus septemplex , and vindiciae , i had sent divers apologeticks thither , explaining my doctrine ; which the roman divines examining , desir'd mr. midford to know of me , if my occasions would let me come thither , to teach the same doctrine there , i had printed in england . if i would , they would petition for a good pension to maintain me . but , i was a greater lover of my studies in my privacy , than i was of courts . however , mr. le grand , and my then opposers , may see by this , how i am notus in gallia , and in italia . the malice of my enemies ( as god had order'd it ) having done me more kindness , and gain'd me more honour , than all my friends could ever have done . all this was writ by mr. midford , to my friends , and my self , then at paris ; divers of whom are yet alive , to witness it . 63. i am heartily sorry to lay open such fraudulent and unconscionable carriages in any christians much more in those of my own persuasion it being so perfectly contrary to common honesty , than a turk would blush at it , and a good moral heathen detest it . but , when my christian credit is thus assaulted , i am oblig'd in conscience to vindicate my self : nor , can any man blame me , for doing that just and necessary duty to my own reputation . perhaps , to revive this quarrel , which the chief church governors have examined , determin'd , and compos'd , mr. ● . grand exerts himself in this consure of his , to gratifie the contrivers of it then , hoping it would oblige them to put them in a capacity to play a book-game . and , for the same reason , he goes about to gratifie some protestants too , by hazarding his credit , to do them a kindness . but , as i believe , the former are too prudent to begin squabbles with one , who meddles not with them ; so , i am very confident , the later have too much honour and candour in them , to be offended at a man who writes for his conscience ; and in such a cause , as is the settling christian faith upon such grounds as are absolutely certain ; which is the interest of all christians : and , that they will never be favourable to a writer , that wrongs the common cause , and , consequently , his own conscience , to please his passion ; much less , to such a man , who , in his censura , as appears by the words , [ ut sint , ] calls the protestants in england , infidels . 94. that the world may know of how different a temper i was , from that of mr. le grand , ( whether natural to him , or inspir'd by another , i wave at present , ) after his censura injustissima came out , notwithstanding his unoccasion'd provocations at first , which was the origin of all his warmth of opposition , so little edifying to sober christians , or beneficial to learned readers ; tho' i saw also , there was a pound of gall in that book , for a grain of reason ; yet , i did charitably resolve to try if i could calm his passion , and sweeten his bitter humour . to compass this , i put my self upon some great disadvantages ; and blam'd my self as much as i could with any degree of truth ; that so i might invite him , by my example , to some civil acknowledgment of his peevish errours , i had resolv'd to pass over all his unsavouly taunts , his railing , falsifications , and untrue imputations , under the name of mistakes ; nor to take notice of his manifold omissions ; but , to put down barely , and clearly , my yet unanswer'd arguments ; tho' it was tedious to me , without any occasion , to repeat them . nay , i fully purpos'd to give his pretended answers a fairer character than they could deserve ; and , while i rectify'd his errours , to excuse , as well as i could , what was amiss , or defective . i had fram'd my thoughts to pen my book in a gay , familiar style , to put him in a good humour . and , in a word , i was resolv'd to omit nothing that could become a kind friend , and a charitable christian. whence , i had begun my reply on this manner ; by which , the reader may make an estimate , how condescending and obliging the whole had been , had they let it go forward . veritas & pax . responsio mollis frangit iram , sermo durus suscitat furorem , inquit sapiens , ( prov. 15. v. 1. ) hortatur etiam propheta , dei nomine loquens , ( zach. 8. v. 9. ) ut , veritatem ac pacem diligamus . utrumque hoc dictum , vir eximie , nobismetipsis applicare debemus ; saltem , ego utrumque mihimet applico . quare iterum ad te redeo , iterum te adorior : non animo infenso , sed verè amico : non , prae famae meae tuendae studio , forsan ultra modum effervescens ; sed , ad amicitiam charitatémque ( heu nimis laesas ! ) redintegrandas paratissimus . perculit me , fateor , ( idque non immeritó , ) quòd nunquam à me laesus , sed uti existimabam , mihi amicus , cartesianae tamen doctrinae , quam impugnabam , zelantior , & , forsan , suasionibus aliorum eodem zelo nimis flagrantium , obsequentior , in contumelias contra personam ac famam meam , effusiùs quam par erat , scripto publico , proruperis . venit mihi in mentem davidicum illud ( ps. 55. 13 , 14 , 15. ) si inimicus meus maledixisset mihi , sustinuissem utique — tu verò homo unanimus & notus meus — in domo dei ambulavimus eum consensu , &c. hinc , commotior factus , ad defensionem me accinxi . atque utinam intra justae defensionis fines me continuissem . perdifficile siquidem est , ut quisquam , acerbè , idque ( quantum sibi conscius erat ) sine causâ tractatus , modum ubique servet . reposuisti tu , & altioribus adhuc convitiis fraena laxâsti . quid hîc faciendum ? num in jurgiis ac rixis , sine fine reciprocatis , ac nemini profuturis , prodigendum tempus , conspurcanda charta ? ridiculum ! tandem , sapiamus , & redeamus ad cor . scilicet homines uterque sumus , originali labe infecti , indéque lapsu faciles ; at supernâ ( uti spero ) praemuniti gratiâ , quò minùs malevolentiae venenum in animae viscera se effundat . nec rideant nos lectores nostri . eâdem pice inquinati sunt & ipfi , eâdémque farinâ subacti . et , forsan , pauci sunt , qui hoc idem non factitâssent , si in iisdem circumstantiis fuissent constituti , atque easdem cogitationes eosdémque affectus habuissent . solus , idque meritò , ridebit nos humani generis hostis ( & quos habet sequaces ; ) qui homines invicem committere , rixas serere , ac seminatas usque fovere gestit . quin rideamus & nos , vice nostrà , incendiarium illum ; & delusum se sentiat qui foveam aliis struxit . quicquid crepat metaphysica de primù suis principiis atque altissimis causis , certè nos à certioribus longè principiis & causis altioribus , divina lege sancitis ac commendatis , edocti sumus charitatem fraternam dissertationibus philosophicis , & magistri ( quisquis ille fuerit ) placitis longè anteferendam . homines , inquam , sumus ; indéque nonnihil humani passi ; at videant omnes , nos tales nihilominus esse homines , qui nôrunt corrigere in sese quodcunque denum illud fuerit , quò minùs homines , seu minùs rationis compotes sumus . vides , mi amice multùm colende , quòd etiam dum de pace loquor , impugnationem aggrediar ac contentionem tecum denuò instaurem ? quare , cave s● tibi ; nam novum bellum tibi indîco , provocationem novam ad te mitto . spiculis non umbratilibus , sed verè igneis ( cl●ritatis scilicet ) te adoriri decretum mihi est ; in quo profectò praeliandi genere usque ad mortem terum decertabo . quicquid nonnulli ex amicis tuis de east● meo existiment , audacter jact●●●● quòd priores mihi partes , tibi posteriores in hâc lite christianâ cessurae sint . quod amplius est , palam pronuntio me lauream in isthoc certamine reportaturum ; imò aliqualiter ( quantum mihi liquet ) jam reportâsse . praeripui siquidem tibi honoris ( non aer●i , sed solidi ) florem , dum prior ad concordiam gradum promoveo . nisi forsan & tu●e hoc idem fecisses , nisi quòd existimâris me , ( obsirmato utique , ut opinatus es , ad bellum animo , ) pacem de●rectaturum , id si prositearis , tunc enimverò fatendum est quod inter otramque partem — dubiis volitet victoria pennis . aliter , totum atque integrum triumplum jure optimo mihi vendicabo . si rationem exposeas , habeto notissimum atque sapientissimum estatum illud , — fortior est qui se , qu●m qui fortissima vincit m●ni● — in quo quidem sensu , vel à te , vel à quovisalio , p●●gopolynices vocari non recus●bo , im● honori mihi ducam . ] &c. truth and peace . a soft answer breaks anger ; harsh speech stirs up fury , says the wise-man . the prophet also , speaking in god's name , exhorts us to love truth and peace . both these sayings , honoured sir , we ought to apply to our selves ; at least , i account it my duty to do so . again , then , i return to you ; again , i set upon you ; not with a mind full of resentments , but , of real friendship : not out of an earnest desire , and , perhaps , too sensible a concern , to defend my own fame ; but , most ready to renew and repair charity and friendship a-fresh , already ( alas ! ) too much violated . i must confess , it struck me , and shock'd me exceedingly , ( and , no wonder , ) that you should , without the least offence done to your person , who ( as i thought ) was still my friend ; but , out of a too fervent zeal for the cartesian doctrine , which i impugn'd , and , perhaps , too easily persuaded by others transported with the same zeal , break out , in print , into contumelious words , more than was decent , against my person , and my christian reputation . that saying of king david , ( psal. 55. ) came into my mind ; [ if my enemy had revil'd me , i could have born it — but , thou , my friend and acquaintance — who didst walk with me unanimously , in the house of god. ] thus , causlesly provok'd , i set to write my defence : and , i wish i had contain'd my self within the bounds of a meer defence , or vindication : for , 't is very hard for any man who is roughly handl'd , and ( as far as he was conscious to himself ) without cause , to keep himself within an exact mean. you reply'd ; and , in your censura , out-did your former self , in affrontive language . what is now to be done ? must we still throw away our precious time , and blur paper with angry repartees , reciprocated endlesly ? 't were most ridiculous ! at length , then , let us grow wiser , and return to our right temper . we are , both of us , men ; that is , frail , and tainted with original sin ; but , yet , ( as i hope , ) so pre-establish'd by christian principles that the poyson will be thrown out before it infects the vitals of our soul. nor , let our readers laugh at us ; themselves too have some of the same pitch sticking to them , and are made up of the same mass of corruption . and , perhaps , there are few , who had not done the same we did , had they been in the same circumstances , and had had the same thoughts and affections . none but the enemy of mankind ( and his imps ) can have just occasion to laugh at us ; who hates peace , and delights to sow and foment dissension . let us , in our turn , laugh too at that wicked incendiary ; that he who digg'd a pit for for others , may fall into it himself . whatever metaphysicians talk of their first principles , and highest causes or reasons , i am sure we are taught by far more certain principles , and higher reasons , establish'd , and commended to us by the divine law , that brotherly charity is infinitely to be preferr'd before philosophical contests , or the tenets of any master , let him be who he will. we are men , i say ; and , thence , have suffer'd some humane imperfection : but we will let the world see , that we are such men , as can correct in themselves whatever makes them less men , or less governable by reason . you see then , my much-honoured friend , that even while i speak of peace , i impugn you a-fresh , and renew my contest with you . wherefore , look to your self ; for , i denounce a new war to you , and send you a new challenge ; in which i will never yield the victory . i am fully resolv'd to attack you , not with imaginary darts , but with fiery ones ; to wit , with those of charity ; with which i will maintain the combat , to my last breath : whatever your friends talk of my pride and arrogancy , i boldly proclaim , and boast , that i will have the advantage in this christian contention . nay , i do openly brag , that ( as far as yet appears to me ) i have already won the victory ; by getting the start of you in this war , ( the guerdon of which is a crown , not of aiery , but of solid honour , ) by making thus the first step to a reconciliation : unless , perhaps , your self also had intended the same , had you not thought me to be refractory . if you profess you had the same thoughts , then i must , indeed , confess , the victory hovers doubtfully between us : but , if not , the whole and entire triumph will be justly due to me . if you ask me the reason of this forward condescension ; take for answer , that most famous , and most wise saying , [ 't is a greater victory to conquer one's self , than to subdue the strongest forts . ] in which sense , i shall not be asham'd ; but , shall think it a high honour to be call'd by your self , or any other , a pyrgopolynices . ] 95. i do not believe there is any man in the world , who reads this charitable overture of mine , and considers all the circumstances , but will both commend , and admire at , such an unexpected , and extravagant condescension , and moderation , on my part . mr. le grand had been the unprovok'd aggressor ; for , i had not given him one unhandsome word , but only oppos'd some cartesian tenets , by way of argument ; when he , in requital of my civility , fell upon me with the the most virulent language that ever was heard given by ( i will not say any christian , but ) even by any one heathen , to another tho' my defence was smart , yet i confin'd my resentments , to oppose him only as an injurious and weak writer ; without imitating him , by blackening him as impious against god , or unsound in faith ; but still excus'd him in such occasions . he had printed infamous slanders against my books , writ for the absolute certainty of faith ; making my doctrine in them condemn'd by scrbonists , retracted and anathematiz'd by my self ; and , what not ? he abetted a known libel , as a most true history ; which makes me guilty of twenty heresies at least . lastly , he had given me more advantages against him , as a scholar , in his censura , than even my self could have wish'd . yet , i was willing to pass by all these highest provocations , and lose all these advantages , and ( unconstrain'd ) to make the first charitable step to a friendly accommodation ; requiring only , that he would make some publick satisfaction , not for any reviling words , or slanders , against my particular person , ( all which i was ready to pardon ; ) but , to wipe off the false aspersions he had laid upon my books writ for faith , which reflected upon the common cause of religion ; to do which is the precise duty of every good man : to promise which , notwithstanding , ( by the way , ) i could never learn he was willing , or inclin'd ; nor could i ever get any certain light what he would do , or how far he would comply on his part . i had now finish'd about a third part of this healing reply , and had communicated this exordium of it to some friends of his ; who , i dare say , had acquainted him with my peaceful and friendly intentions ; when , as if done on purpose to prevent it , out comes merry-man's libel , contriv'd and fram'd by some achitophel , ( i leave it to the reader to guess whom , ) to render all reconciliation impossible ; and , tim'd so , as to be publish'd just in the nick , when i was expecting that half-sheet , which ( as i had requested in my non ultra ) was to decide the whole controversie , by way of principles . this made me see , that my charity was requited with such a rude affront , that all the malice in the world , put together , could scarce have invented any thing more rancorous ; and , that i was to content my self with my own good intentions , and prepare for a vigorous defence . which , also , was the reason why ( putting a stop to my latin treatise ) i became oblig'd to reply in english , into which their slanders were now brought ; that so my answer might be as universally read , and understood , as order had been taken their calumnies should be : and , indeed , both mr. le grand , and the libeller , very brotherly conspire to slander my doctrine , as condemn'd ; or , which is the word they do both of them affect , [ damn'd ; ] whence , i saw plainly , that this writing in english was absolutely necessary , and most proper to spread my vindication , and make it more taken notice of . 96. i am to expect , that mr. le grand , and his inspirer , will stoutly deny that they are accessary to this libel , or knew of it : 't is their interest , as well as their credit , to do so . that they did not pen it , i am apt to believe : nor , is it prudence to charge them positively with their knowing it , liking it , or ( in their way ) abetting it ; unless i had positive testimony for it . but , yet , i must beg the favour of them , to leave thought free : 't is best , in such cases , to give my reasons , and remit the decision to the judgment of prudent readers : for , first , i could never learn , that any one man in england spoke the least word against those two books of mine , till mr. le grand and his governor did so ; and , this libel visibly abets them , and carries on the same cause , viz. the defaming of me : and , 't is very hard to conceive , that one who assists another , should not let him know what kindness he is doing him ; or , that the assisted person should not contribute to his power , and help those who were so kindly helping him ; or , that a journey-man should go to work without the knowledge of his principal ; especially , when he uses his tools all the while , as merry-man does mr. le grand's censura ; out of which , the whole libel is extracted . secondly , i was inform'd , ere the libel came out , by a worthy gentleman ( mr. f. h. ) that mr. le grand had struck in with a certain ecclesiastick , who would joyn with him , in opposing me ; which , all things consider'd , especially , their sympathizing in their being , both of them , of a light , inconsiderate genius , and , in their aversion against me ; makes it very wonderful , and unheard of , that confederates should not communicate their designs , or confer their notes , how to carry on their common cause . thirdly , that ecclesiastick spoke of , as siding with mr. le grand , is the very person who is universally said to be , at least , the parcel-author ( if not the only one ) of that libel . now , that a concurrence in affections ( that is , in disaffection to the same person ) should not produce a concurrence in action , when that person is upon the anvil , when they are both striking at him , and when the resolution to run him down is already evidently , taken by both ; let any man believe that can . fourthly , 't is evident , that they do mutuas operas tradere , or friendly assist one another . mr. le grand ( i fear , in this , made foot-of-whelp ) hazards his credit , in defaming my books , as condemn'd ; and crying up lominus's libel ; so , to retrieve the credit which was lost by a former defeat : and , the libeller , by taking his matter out of his censura , and ecchoing aloud all those slanders in english , manifestly abets him , and requites his kindness ; and yet , we must believe ( to the forfeiture of common sense ) that all this lights by chance , and not by design , or agreement . sure , they think all men are fools , but themselves ; or else , they childishly imagin , that while they hood-wink themselves , none can see them . fifthly , the opposing cartesius would not bear the weight of an accusation in the high court ; whereas , the magnifying albius , who had given disgust to them above , would easily , as they hop'd , if well improv'd , and manag'd , be made criminal , if they could but catch me in that snare : but , it light unluckily to their project , that ( resolving to live quietly with my neighbours , if i could ; and , to carry on truth , without giving offence to any ) i had not , so much as once , nam'd mr. white in either of those two books the libeller is is so angry at ; nor have i any position there , peculiar to him alone ; as i can easily shew , when put to it . wherefore , it was plotted to bring me , by stratagem , to name mr. white , with some handsome character . to this end , mr. le-grand , in his railing preface , p. 39. ( by which we may see 't is an old project , ) challeng'd me , that i did [ eradere albium-ex albo philosophorum , & in ludibria vertere ; ] that is , that i did blot mr. white out of the roll of philosophers , and make a mockery of him : and , i was blam'd by them , as proudly dis-regarding all others , and assuming all to my self . i might have smelt a design in it , it being such nonsense , that i should make a mockery of a man i had not so much as spoke of : but , i was too candid , to give easie way to suspicions . upon which , hating to be held guilty of such an ungentileness , i made mention of him in my following books , tho' under no other character , but only that of a great philosopher , which his worst enemies cannot refuse him . no sooner had i done so , and that he had drawn me into the noose , but the cloak was immediately pull'd off ; and , the same man who had lately seem'd so zealous for the honour of albius , presently profess'd himself his greatest enemy : he sets up , and abets lominu's libel , which makes him guilty of half the heresies that have pester'd the world , from the beginning of the church ; and , a mark is set on every man who has any esteem for him , as a scholar : and , i was told by a right reverend bishop , that i had done my self a greater injury , by speaking well of albius , than i could imagin ; as fore-seeing the malicious use they intended to make of this fraudulent trappan . all which , laid together , shews the intimate correspondence between mr. le grand , and the libeller ; and , to think that his old friend , who began all this stir , would not joyn with him in this , and gather a few twigs to help to lash me , were , to break the sacred bond of friendship between them , and disoblige them both . add , that mr. le grand , according to his small politicks , to gratifie his new friend , picks quarrels with me , in his behalf , by making me say of bellarmin , ( an author he much esteems , ) bellarmine , rationis experis , mentiris . which , and divers such passages , are too plain evidences of their strict confederacy ; and , consequently , that he could not be ignorant of this prop of his cause , this libel . his hopes were , that the libeller would bring in divers . friends of his , to increase the cry , and assist him with their interest : but , i will not think them to have so little charity , or so little regard to religion ; or , to be so imprudent , as to oppose a veteran writer for faith , who meddles not with them ; against whom they have nothing to say , justly ; and , who has already given good proof , that , in case he be attack'd unjustly , he is able to defend himself ; nay , who is before-hand with them too , should they attempt it . 97. against all these strong proofs of their being conscious of , and ( in what they could ) abetting to this libel , what can they bring for themselves ? oh! they deny it : as if , either affirming , or denying , were such most valid arguments for persons speaking in their own cause ! or , as if i ( who was the person concern'd ) ought , in prudence , to give any credit to to the words of those men ; one of which smil'd in my face , and pretended great friendship , when he was doing me all the mischief he could : the other so falsifies my words , and publishes such false and and scandalous slanders against my doctrine . whence , that objection is groundless , which ( for want of something else to say ) is lately given about , that things were about composing , and i , upon occasion unjustly taken at this libel , flew off ; and , so continu'd the difference , when it might have been heal'd . these gentlemen are either ill-inform'd , or very partial ; for , 1. he never offer'd peace at all : 2. i offer'd it ( as a judicious friend , meeting with my thoughts , had advis'd me ) on these terms ; viz. heartily to pardon and pass over all his causless revilings against my particular ; only desiring , that the injury done to the common cause should be repair'd ; to which i could never hear he would yield . some cry [ pax , pax ; ubi non est pax. ] i had never observ'd the least ingenuity on their side ; and , i had been false to my self , to print my condescending treatise , and be laughed at for my foolish charity ; and , advantages be made of it , against my self . nay , i ever reply'd , to those good men who desir'd it of me , that i would do any thing that could be thought reasonable ; but , that i much fear'd , all our charity would be lost , thro' mr. le grand's being ty'd up by this new engagement , and govern'd by a man who was an enemy to all moderation . 98. i expect , gentlemen , you will complain you have lost your time in reading this treatise ; and ask , what benefit accrues to the reader , by seeing the faults of others laid open ? but , i must beg your pardon ; and maintain , that this procedure , tho' most unpleasant to me , is , notwithstanding , most beneficial to the world. [ virtus est vitium fugare , & sapientia prima stultitià caruisse — ] and , these idle methods of railing , flouting , prevaricating , bantering , fooling , slandering , falsifying and libelling , ( to which nonplus'd writers are forc'd to have recourse , ) being thus expos'd ; and , by your declaring against them , disgrac'd ; they must either be driven to take the way of discoursing connectedly , or leave of writing at all . to return then to my adversaries : i request , or ( it being my right ) demand of them , that they would make choice of some one principle for the cartesian doctrine , which they will maintain to be such ; or , some one argument of theirs , which they will undertake to be demonstrative ; or , pitch upon some one solution of theirs , to any one argument of mine , where i pretend to demonstrate ; and , that principle shall be examin'd , by looking into the self-conexion of its terms , or the reducibleness of them to self-connexion , or self-evidence ; that argument shall be try'd by the necessary connexion of its terms , with the medium ; and , lastly , that solution shall be judg'd of , by putting my argument home , shewing on what the connexion of the two terms with a third , was built ; and , then , considering upon what grounds it it is pretended they are unconnected , the consequence of it slack , and the reason of it solv'd . and , let him who uses the least disrespectful word to his adversary , be held nonplus'd , and to deserve no answer . by this means , in a reply or two , truth will be made appear , much precious time sav'd , all wrangling avoided , the rules of decency and civility preserv'd inviolate , and the controversie decided . 99. only , this condition i would request , that if any principle , axiom , postulatum , or argument , be produc'd , which has been solidly refuted already ; that , then , to save unnecessary labour , it may be sufficient to relate to it , unless it has been reply'd to formerly : which i desire , because i have very lately seen and perus'd a book , written by a professor of philosophy in paris , and dedicated to the dean and faculty of sorbon ; in which , many of the principal positions of the cartesians are solidly confuted . it bears for title , [ de existentiâ dei , & humanae mentis immortalitate , secundum cartesii & aristotelis doctrinam , disputatio . ] this acute and learned author is thorowly versed in cartesius ; and has so perfectly digested aristotle ; that he seems to have turned him in succum & sanguinem . he tells us , cartesius attempted to demonstrate these two points , because he was ( i believe , unjustly ) suspected to hold neither of them . he refutes his definitions of [ cogitatio , idea , sustantia , & mens : ] as also , his notion of [ corpus , materia , extensio , physica , &c. ] he shews his definition of god , to be faulty ; and , his notion of real distinction , to be groundless . he sifts all his seven postulatums , his ten axioms , and all his pretended demonstrations of those two most important theses ; and , shews them to be shallow , and spurious . lastly , in his second part , he domonstrates those main points , by the principles of aristotle . tho' a school-man , ( indeed , the best of our modern ones , i have seen , ) and , for being such , ought to have some grains of allowance granted him ; yet , he avoids school-terms as much as is possible . his style is concise , and yet clear. his oppositions and solutions ( generally ) forcible , and full. he lights , frequently , into the same arguments i do ; and , very often falls into my abominable sin , ( which so mads my two cartesians , ) of telling his reader , and shewing , that the cartesian doctrine is strangely fanatical . i thought fit to acquaint our country-men with the just character of that learned book ; than which , i know none more proper for those of our universities , after they have pass'd their first studies ; as well for the excellency of the two noble truths it demonstrates , as for giving them great light to look into the nature of true demonstration , and and into the right understanding of aristotle's genuin doctrine ; so much mistaken by most of our unskilful modern commentators . 100. i hear , my adversaries contend , that ( id. cart. p. 64. ) i deny annihilation to be possible , even to god's extraordinary or miraculous power . i answer , 1. that i speak there , ( § . 43. ) not of annihilation it self , but of a particular way i was inventing , how it might be done ; which way , whether it holds , or no , i neither know , nor care . 2. i did not seem to deny even this , but upon supposition that it would put an attribute in god , which was unworthy of him. 3. that , in my whole discourse there , 't is most evident that i only spoke tentativè , not assertivè . i will not recount how many authors have held the same , as to this point , which my self ( if truly represented ) have done : one will suffice , ad hominem , against my cartesian adversaries ; viz. du hamel ; the best philosopher of the cartesian school , tho' he be none of the fierce , or furious ones ; who , in tom 5. p. 8. says , substantiae annibilatio aliquid inconstantiae in ipso rei conditore testari videtur : the annibilation of a substance ( or thing ) seems to testifie some inconstancy in the maker of the thing , himself : which , certainly , is a dishonour , and imperfection ; and , cannot be attributed to god. the sense of that position , as far as concerns the generality of christians , who are no speculators , is , that creatures should not be held , to subsist of themselves ; but , to depend entirely , every moment , on god , for their being . now , let us consider how i had exceeded all other writers , in asserting that substantial truth . others use to say , that the nature of creatures is indifferont to being , and not-being : whereas , ( method to science , p. 304. ) i maintain , that , [ were there any inclination in creatures , rather to one , than the other , it seems to be , rather to not-being , than to being ; ] and , that [ the nothingness of creatures is so radicated in their natures , and sticks to them , that it inclines them to not-being , even while they are . ] . whether this doctrine of mine be more for the honour of our great creator , and for our continual dependence on him ; or mr. le grand's , in his censura , p. 71. who denies that creatures would , out of their own defectiveness , or indigent condition , fall to nothing , or be annihilated ; and says , that every thing , as far as is of it self , would remain in the same state ; let indifferent divines judge . nay , he says this , in opposition to me , when i affirm , that all creatures depend on god , for their continuance in being . certainly , there needs many grains of salt , to make such doctrine as this sound well to a christian's ear : for , this destroys the doctrine of suspension's being the cause of annihilation ; in regard he makes the creature still , of its own nature , able to exist alone , after it is once put to be ; which , i am sure , takes away its continual dependence on god , for its being ; which is both against the language and sense of christianity . yet , i doubt not , but his intention is very orthodox , whatever his ideas are . by this time , gentlemen , i fear i have over-weary'd you ; i am sure i have my self , with replying , by snatches , to unconnected talk. i hope , my next present will be more worthy of your perusal . in the mean time , i am , with all respect , your most humble servant , j. s. finis . sure-footing in christianity, or rational discourses on the rule of faith with short animadversions on dr. pierce's sermon : also on some passages in mr. whitby and m. stillingfleet, which concern that rule / by j.s. sergeant, john, 1622-1707. 1665 approx. 378 kb of xml-encoded text transcribed from 132 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a59248 wing s2595 estc r8569 11982795 ocm 11982795 51890 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59248) transcribed from: (early english books online ; image set 51890) images scanned from microfilm: (early english books, 1641-1700 ; 876:18) sure-footing in christianity, or rational discourses on the rule of faith with short animadversions on dr. pierce's sermon : also on some passages in mr. whitby and m. stillingfleet, which concern that rule / by j.s. sergeant, john, 1622-1707. [16], 244, [2] p. [s.n.], london : 1665. attributed to john sergeant. cf. nuc pre-1956. table of contents at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stillingfleet, edward, 1635-1699. pierce, thomas, 1622-1691. whitby, daniel, 1638-1726. catholic church -controversial literature. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-05 olivia bottum sampled and proofread 2004-05 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion sure-footing in christianity , or rational discourses on the rule of faith . with short animadversions on dr pierce's sermon ; also on some passages in mr whitby and m stillingfleet , which concern that rule . ecce nos ex patribus ad patres per manus traditam fuisse hanc sententiam demonstravimus . athanasius . by i. s. london , printed in the year 1665. to the queen : madam , though the faith i write for be far more firmly establish't then heaven and earth themselves , ( as the worlds great master has by his own word assur'd us ) and so needs no support but its own invincible strength : yet , i am told by my reason , that nothing so clears and recommends religion to the generality , as the vertuous life and eminent devotion of them that profess it . but , where shall i seek those happiest effects and noblest arguments of truth ? if i consider them in their abstracted idea's they are invisible as angels ; too subtle and delicate for vulgar eyes . where then may i hope to meet those excellent forms vested with bodies ? if i consult the common judgment ; i expect to be sent to some hermit's cell , or the private oratory of some holy votaress ; where i may find them , indeed , embody'd ; but withal , half-bury'd : incomparable lights , but , shut up in a kind of dark lanthorn ; where they burn safely i confess , but shine to few : while those i seek , must be high and conspicuous , to send forth their beams and influences over all the vvorld ; and in that regard , courts are the properest firmament for such illustrious stars ; and courts are easily seen , but where 's the star ? in this perplexity , madam , it pleas'd the goodness of heaven to relieve me ; for , as the mention of courts brought immediately into my memory the happiness our nation is blest with by your majesty's residence among us ; so the contemplation of your exemplar life fill'd my soul with joy to have found , at last , those sublime and heroick virtues ; whose perfect conformity to the rules of catholick religion is , alone , capable to convince the certainty of its truth . such an unwearied constancy in devotion , such a degree of fervor in that constancy , cannot possibly proceed from a luke-warm probability in faith : such frequent retirements to intimate conversations with heaven , such mortifications , and contempt of court-entertainments , and ( which is yet harder ) such innocence and purity amidst the necessary admittances of them , as they all conspire to speak your soul angelical , so they clearly prove the vigorous activity of the faith that breeds them , far beyond the drowsy indifferency of a probable opinion . thus , madam , while schollars but discourse , yov live demonstrations . permit me then to use , not your bare name , but your vertues as a patronage to my endeavours ; since the motive of this my dedicatory meant these for its substance , and your temporal supremeness onely for a circumstance . others complement while they dedicate , i argue all the while : nor intend i this for a farther display of your excellent vertues ( which already are sufficiently manifest to all the vvorld ) but to breed a more serious reflexion on them in the minds of those against whom i write ; and other well-meaning , but mis-led persons . this advantage your majesty and the practical provers of catholick faith have above us speculaters , that your whole life is a continual argument for it ; while we are bound to expect seasons and wait opportunities : nor should i at this time have offer'd to appear , had not the multitude of books lately printed against catholick religion made it my plain and necessary duty with all my little power to defend it , vvhat i have endeavour'd , i most humbly lay at your majesties feet , and remain , madam , your majesties most dutiful subject and most obedient servant i. s. preface to the intelligent reader . 1. he is little acquainted with the paths which lead to science who knows not that the settling the first principle in any affair , is of mainest import towards satisfaction in that particular ; because if such a principle be not first settled , the whole discourse , as relying on that principle for its certainty , must needs waver and stagger . reflecting on this plainest truth and withal on the manner how very many ( i wish i might not say most ) controversies are manag'd ; that is , by debating much about diverse conclusions , but very little about the first principle in controversie , i cannot wonder if disputes come slowly to an end when few of them were ever rightly begun . another mischief and even despair of entire satisfaction springs from hence ; that , seeing all dispute supposes an agreement between the disputers in some acknowledg'd principle , i much fear , while things are carry'd on this fashion , this requisit is wanting to the catholick and protestant controvertists ; for , neither doth the protestant from his heart hold ( witness the books of their most extold champions , and even the 39. articles , to the contrary ) the testimonies of fathers and councils , certain and convictive ; nor even scripture alwayes as to its letter and the sence they give it , ( for they pretend infallible certainty of none of these ; ) much less does the catholick agree that private interpretations of scripture , or citations from fathers ( not speaking as witnesses of the churches belief ) are of sufficient authority to settle the true , or overthrow a false or pretended faith. yet , notwithstanding all this , each antagonist permits the other to frame his discourses upon these grounds as if he held the method were good and allowable ; which not being heartily granted by either , what satisfaction can we expect but endless and fruitless contests , for want of agreement in some acknowledg'd principle , while this method is follow'd . nay more , were it suppos'd that both sides had agreed not to reject in their disputes such a principle ; yet still , however one side might happen to foil the other so far as to make him contradict himself , yet never so as to convince his tenet of falshood , unless the process were grounded upon some first , that is , self-evident principle , by virtue of whose undoubtable certainty the discourse built on it might gain an establishment . whence also , the result of this way of discourse can be onely the credit or discredit of the authours ; and touches not at all the thing ; which , without some evident principle to establish or overthrow it , hovers in its pure neutral condition of being ( as to assent or dissent ) just a bare saying and no more . 2. the reason why the first principle of controversie is not more lookt into and clear'd appears to me evidently this , that our modern dissenters from the church and her faith seeing ( which is common to them with all other maintainers of errours ) that to begin with first or self-evident principles is the direct road to science , and therefore absolutely destructive of their interest , avoid as much as in them lies , the laying any such principles : and instead of this apply their whole endeavours to aiery descants upon words , by such means and arts as are never likely to give them any determinate sence ; by which craft ( the way of science , being to proceed from one piece of sence to another ) they carry the war out of the bounds of science where solid ground is to be found to fix ones fool upon , so to overthrow or be overthrown , and transfer it to a kind of spatium imaginarium of fancy and unsignifying sounds , the proper sphere for chimerical discoursers to buz confusedly and make a noise in ; where the catholick must either let them alone , and then they cry victory ; or follow them thither , and so hazard to prejudice his own cause by seeming to allow their method of discoursing . whereas indeed the catholick is forc't by their importunity exciting his charity towards the unskilfull , to show how weakly they discourse in their own shallow way . 3. how little faulty the catholick is in this will be quickly manifest , if we consider that ●tis against his principles and involuntary in him to take this method : for , he builds not upon those aiery skirmishes for his faith ; nor , consequently , esteems he it conquerable by such attempts : he received his faith from the present church witnessing it's delivery from the former age ; to this anchorage he sticks ; he stands on immemorial possession , nor doubts he that christ ' s doctrin is his true and proper inheritance , while brought down by the testimony of so many christian nations . as long as this foundation stands firm , quirks hurt not him ; shake this , that is , show the church essential is mistress of falshood , and he must doubt all his faith ; but yet cannot hold the protestants , for he must hold nothing . no book can secure him , when that principle which onely can secure to us books written long ago , is insecure it self . now , on the contrary , the protestant builds his faith by thus hammering it out of unsenc't characters , and is quite overthrown ( would his will give his reason leave to follow his principles ) if another more dexterously fit the words to a sence inconsistent with his . and his hopes of standing are not built ( as are the catholicks ) on the self evidence of ony thing or principle , but indeed on the inevidence or ambiguity of words and his way to manage them ; which is , to let no living authority sence thew , and so they will more easily change their shape as the ingenious contrivances of fancy molds them ; and then , if the discourse seem but a little plausible , education and interest make the vnderstanding content with very easiy satisfaction . 4. i am far from blaming the catholicks prudence for engaging on this manner ; i rather admire their charity towards their weaker brethren , that at the expence of so much patience and pains , such excellent wits will condescend to so laborious a talk ; less sutable both to their own genius as catholick , and to the nature of their cause . how easily might they rest secure upon immovable possession , and demand evidence and demonstration from the protestant , who denies his right to christs doctrin ? how easily might he show their reasons inconclusive ( which method was observ'd by a late learned writer mr. j. s. against that pulpit-vapour of dr. pierce ) especially by discovering the unsatisfactoriness of the method they take ? how most easily , that they have never a principle or self evident ground to begin with ; that till they settle such a first principle all their discourse is frivolous ; that their rejecting the churches living voice or tradition brings all into doubt ▪ both sayings of fathers and texts of scripture ; and hence , not to allow them the favour of disputing ad hominem from scripture or fathers , by granting them any thing certain , but putting them to prove all ; for since they are to object and bring evident reason for changing , it lies on them to make their reasons evident ; nor has any disputant right to have any thing allow'd him certain , who renounces that principle , which if renounct● ▪ all is vncertain : and , lastly , that he who denies the first principle in any science , deserves not , ●ay cannot in reason ( abstracted from circumstances ) be discourst with at all in that science , nor they in controversy . this will force them to lay some first or self-evident principle ; which cannot fail to produce these two advantages ; one to the world , that it shall get into a method of concluding something with evidence : the other to catholick religion ; for , ●twill be found impossible their reason strain'd to its utmost , can invent any other in this matter , but that of tradition . 5. this will clearly shorten our debates , and save the laborious transcribing and printing volumes of testimonies , by bringing conrroversy to the way of reason ; for the certainty of first authority must needs be manifested by pure reason . but who am i that i should attempt such a change in the method of controversy , or think my self a fit proposer or presser of it ? far be it from me . yet , if i mistake not , nature her self ( whom i second in this design ) is about doing that work . for , i hear catholick writers complain of the protestant ( and justly too ) that he puts him to answer what h●● been an hundred times said before ; and i am inform'd an eminent protestant now writing in behalf of dr pierce , makes the same counter-complaint of the catholick , and the dissuader begins his book with the same resentment : besides , i am sure the best wits of our nation are weary of this method , seeing t is no more but reciprocating a saw , or transcribing and re-printing what has been done before , onely in another frame ; or , if any new production be made , generally t is nothing but some note collected from some historical book unobserved by others ; which , what satisfactory evidence t is like to bring with it , is easy to be ghest . 6. now all this happens through not first settling and agreeing in some first principle . not onely for the reasons given in the beginning of this preface ; but also , because ( as will be shown hereafter ) without thi● the validity of any testimony from father or council cannot be weigh'd , understood , or prest with force upon the adversary . for , if these be but parts of the living voice of the church essentiall of their time , that is , of christian tradition , it will follow that till the force of tradition be evidenc't , theirs will not be clearly known . again , tradition once evidenc't wil give principles to distinguish those citations by , and to secure ( as far as is needful ) and interpret scriptures letter : whence clear victory will accrue to truth , and full satisfaction to her ingenuous seekers not that i at all doubt , but that many things in catholick writers of the testimonial strain , carry 4 strong force of conviction with them ; but i see th●●● while the solid testimonies are not distinguisht and solely insisted on , but run mixt with others of less force , by such a mixture they weaken their own ; i see also that they want their effect upon the protestant , by reason he is not first prest to admit that evident principle on which their strength is built ; and , which once settled , they are irresistable . 7. the settling then the first principle in controversy being so supremely important , i have attempted it . putting this dilemma to the protestant . either controversy ( or the skill which enables us to conclude certainly what 's faith , ) is a science , or not ; if not , why do we meddle with it ; since without science or knowledge , all is meer beating the ayr and empty ignorant talking . if it be , common seuse tells us it must be grounded on some first and self-evident principle . let 's to work then , and settle this principle , that so we may have something to agree in and proceed upon ; that is , be able to discourse together . i have endeavoured to show the first principle we catholicks proceed on establisht on rational grounds , and self-evident : let the protestant either agree with us in it , or settle some other able to render his citations certain , without which they ought alledge nothing . nor is it enough for them to catch at single words , or little parcels of my discourse , ( as their way is ) but , it being connected , they must overthrow the main of it : nor that ; but they must lay some first principle of their own , else they ought affirm nothing , nor speak ; for why should any one say what he knows not , or how can he know without principles ? especially the protestant is oblig'd to do this , who cannot stand on possession , but on his reasons why he mov'd what he found settled . this principle then they are ty'd by all honest considerations to produce , and till they do so , i must frankly declare what reason tells ever intelligent man , that those many flashy books of late against catholicks , by whomsoever written , deserve not a word in answer . first discourse , showing , from the nature of rule and faith , what properties belong to the rule of faith. 1. as common reason gives it evident , that no satisfaction at all can be had in any point whatever without knowing first the meaning of those words which express the thing under debate , since without this the discoursers must talk of they know not what ; so the art of logick assures us that , the meaning of those words exactly known , a ready way is open'd to a clear decision of the most perplexing difficulties . for , seeing the meaning of a word includes in it self the nature of the thing as signified by that word , in regard it could not mean that thing , unless it also meant it of such a nature which constitutes that thing , so t is plain that , the meaning of the word once known perfectly , the nature of the thing , as signify'd by that word , must be known likewise . wherefore , since the nature of the thing bears along with it all those considerations and attributes which intrinsecally belong to such a nature , and excludes all those which are incompetent to the same nature , it acquaints us with what can be both said and deny'd of the thing , as far as exprest by that word . the perfect knowledge then of the meaning of the words affords us the certain solution of all questions whether affirmative or negative , and is the most compendious way to settle all controversies . let us therefore apply this method to our present purpose , and examin well what is meant by those words which express the thing we are discussing , namely the rule of faith ; and we may with good grounds expect a solid , clear , and brief satisfaction both of what is not that rule , and what is it. 2. to begin then with what is most evident ; seeing a rule signifies a thing which is able to regulate or guide him who uses it , it must consequently have in it all those qualities by which it is able to do that it 's proper effect ; otherwise 't is no rule , that is , 't is not apt or able to do what a rule should do . 3. it must then in the first place be evident as to its existence ; unto the sense , if it be to guide it ; or to the vnderstanding if it be an intellectual rule . for , how should either of these be guided by what they neither see nor know ? 4. whence follows that it must be evident to all those who are to be regulated by it , that there is such a thing ; otherwise it can be to them no rule ; since , being unknown , it reaches not , or affects not those persons who are to be ruled by it ; that is , reaches not those things upon which it is to do its effect ; and so , cannot rule them , or be a rule to them . 5. moreover , to those who can raise doubts or can have doubts raisd in them , ( that is in a manner all mankind , even the rudest vulgar ) it must be knowable that the intellectual rule they are to be regulated by , has in it self a virtue to rule or guid their understandings right ; that is , they must be capable to know that it deserves to be reli'd on as a rule . wherefore , this must either be evident by its own light , or at least easily evidenceable by other knowledges or skills presupposed in those users of reason , who are to be guided by that rule . otherwise , 't is against sense and reason to yield over ones understanding to be guided by that which he can never come to understand that it has in it any ability or power to guide him . 6. and , because nothing can be evident to be what in reality it is not , it follows that this thing pretending to be a rule , must also be certain in it's self , or establisht on secure grounds : for otherwise , 't is not possible that can in true sence be call'd a rule , which one may follow and yet go wrong , or be missed . the directive power then which it has must not be wavering ; wherefore also the causes which conserve it so constantly able to perform that effect must be established too to that degree as to keep it fitting to do the effect proper to its nature ; which is , to be certain in its self . 7. thus much is evidently gathered out of the common notion or nature of a rule ; that is , out of the genuin and proper meaning of that single word . we are next to consider the meaning of the word faith . by which we intend not to give rigorous school-definitions of either this or the former word ; but only to reflect on and make use of some attributes , predicates or properties ; which in the sence of such who intelligently use those words are apprehended to be involved in or truly appertaining to their signification . this caution given to avoid mistake or cavil , let 's enquire of what kind of nature that thing is which is meant by this word faith , and then reflect what further qualifications it requires in it's rule , that is , in the certain means which is to guide us to that knowledge called faith. 8. faith then in the common sence of mankind is the same with believing ; and divine faith in the sence of the generality of christians ( from whom , as being the intelligent users of that word , the true sence of it is taken ) the believing god in reveal'd truths , which necessarily imports some kind of knowledge of super●atural things . again , it being evident and held by those christians that none can come to heaven without knowing there is such a thing , or some very great good reserv'd for the next life ; nor yet without loving it , ( for none is thought to go to heaven whether he will or no ) which love , besides the knowledge that heaven is , cannot be had without knowing likewise that 't is a good incomparably greater than any in this life ; nor can these knowledges be had by mankind but by believing ; hence , belief of supernatural things , or faith is conceived necessary for the salvation of mankind . nor is this found only in the judgements the learneder faithful make concerning it by their discourse , but in the very meaning of the word faith as it imports knowledge of super●atural things . it being then granted by all and in it self most rational that some at least of the vulgar are to be saved , that is , are to have faith or knowledge of god , it follows that the rule of faith or certain means to arrive at faith must be appliable to them . 9. moreover , since the ruder or unskilfuller people are , the lesse capable they are of science , and none doubts but some , amongst even the rudest , may come to be saved , since we experience they have oftentimes well-meaning , virtuous and devout hearts ; the rule or means to come to faith must also be appliable to these ; that is , must be such as even the rudest may be capable to know there is such a thing . 10. the rule of faith therefore must be knowable as to it 's existence by natural impressions upon mens senses , affecting their souls according to the common light of understanding . for , seeing the rudest are very shallow reflecters and discoursers , and suppos'd to be utterly unacquainted with any kind of skill got by speculation or study , the knowledge of the rule of faith's existence must not need any skill or science acquir'd by study , intervening between the natural power of their understanding and it● otherwise it could not be knowable by them , 〈◊〉 be to them a rule , by parag . 4th . 11. again , seeing those who are very rude are yet capable of being put into doubts concerning their faith , either by sophistry or fai● language , and at length deserting it ; and 't is most unreasonable there should be no means lest by god sufficient to settle them ; nor can any means be sufficient if the rule of faith ( which is the best if not only means to come to the knowledge of faith ) be dissatisfactory , or impossible to be shown worthy to be rely'd on ; it follows that the rule of faith must be of such a nature as i● either by its own light evidently secure and worthy to be held a rule , and this even to the rudest who can doubt ; or else easily evidenceable to them to be such by intelligent persons who art vers'd in such reflexions , and this out of principles they are capable of , ( as was prov'd parag● the 5th . ) that is , requiring onely common and obvious reason not scientifical speculation to instill them . otherwise those rude persons would be left unfurnish't of due means to be sted●ast in their faith. 12. also , since the notion of the word faith bears , that 't is a perfection of the soul , or a virtue , and so no act of it irrational , but on the contrary , all its acts rational , and the submission of onr understandings exercisd in it rationabile obsequium , 't is evinc't that the satisfactorines of its rule , ought not onely to be evident or easily evidenceable to the rudest doubters , as we now prov'd , but also it ought to be so qualify'd , that the faithful who yet have no doubts should do rationally even while they simply or unreflectingly adhere to it , and that it should supply to their common and uncultivated reason by a natural way what it wants of reflexion : i mean , so that the common light of reason may tell them , upon solid and true principles taught them by the ordinary course of things in the world , this is to be held or followed , thongh they dive not into the grounds or particular reasons of their tenets or actions , nor can give account of them . 13. and , since our saviour intended those out of the church should embrace faith , and those who are to be converted are heterodox , that is , hold contradictorily to the church , in what they dissent from her ; so that if they change , they must now hold is , indead of is not , or is not instead of is ( there being no middle to hold to ) in those points in which they differ from her , and no change ought to be in reason or in a rational nature ( of which nature those heterodox are ) without true reason to change , and the change in our case is to be made not to a meer suspension , which is believing nothing , nor to a middle between is , and is not , but to a contrary or rather contradictory assent , and no assent can be● without sufficient cause of assent , nor is any sufficient in reason to put that effect or cause assent● in a thing antecedent to faith , as is the rule● of faith , but evidence ; ( for while 't is but probable , that is , while the understanding must a● yet say i know not it is so , it cannot say i know i● is so , which is no more but to say understandingly or to assent that it is so ) now the cause of our actuall assenting to the churches faith , is the rule of faith ; it follows out of the notion of rational included in the word faith , as apply'd to convettible persons , that the rule of faith must be beyond all peradventures , how high and presumed soever they be ; that is , absolutely evident to us , and consequently certain . 14. moreover , there being many eminent wits in the chutch vers'd in true logick & enured to sciences , and true logick and the course of science necessarily telling them that nothing can in perfect reason be held by one who penetrates difficulties , but either self-evident principles , or conclusions necessarily deduced by intrinsecal mediums from those principles , nor can they be necessarily deduced without immediate connexion or identification of the terms with the medium which infers the identity between themselves in the conclusion , and that what is not seen to be thus connected is unknown , and so , for any thing appears , may be false ; and to see a thing may be false , must needs breed some fear of being so , or doubt , if we be concerned in the truth or falsitie of that thing , and none can rationally assent or fix their judgment where there is left some doubt or wavering of judgment , and the judgement or assent of faith must be rotional ; it follows that the rule of faith , ( which is the immediate producer and cause of the assent of faith ) ought to be of that nature that it must not onely be plain to the ruder sort , but also contain in it self seeds of perfect evidence to satisfy those learned persons who shall more narrowly examin it : otherwise the best and wisest portion , and as it were the flower of mankind , which guide themselves by perfect reason , could hold nothing or have no faith ; that is the church must onely be made up of ignorant and undiscerning persons ; which would make her little better than a congregation of phanaticks . 15. especially the church having many adversaries skild in natural sciences , who will not stick to oppose her all they can , and conquer her too , could they take any just advantage against her ; and no greater advantage being possible to be gained or more deadly wound to be given her than to prove her faith uncertain , which is done by showing the ground of it as far as concerns our knowledge , that is the rule and means to come to faith , possible to be false ; for this at once enervates her government ▪ vilifies her sacraments , weakens all the motives to the love of heaven , which she proposes , and by consequence quite enfeebles the vigour of christian life ; or rather , this made manifest , by reason of temptations to the love of creatures perpetually and on all sides besieging us , endangers to extinguish it utterly ; and , lastly , makes christians the most ridiculous people in the world to believe such high mysteries above their reasons upon uncertain grounds : t is manifest therefore that the only safeguard and all the strength of the church and christian religion is placed in the absolute certainty of the rule of faith : t is made therefore and ordained to ascertain faith ; that it , it has in it what is fit for this end ; that is , it is of its own nature absolutely certain ; that is , absolute certainty is found in the nature and notion of the rule of faith ; or , which is all one , is signified or meant by those words thoroughly understood . 16. and lastly , faith being a virtue mainly conducing to bliss ( as is seen ▪ § . 8. ) and its influence towards bliss ( which we call its merit ) consisting in this that it makes us submit our understanding to the divine veracity and by that means adhere unwaveringly to such truths as raise us to heaven , so that the divine authority apply'd is the principal cause or motive of this submission , assent or adhesion ; and every cause producing its effect better and stronglier by how much the nearer and closer 't is apply'd , and all the application of it to us consisting in the rule of faith , whose office it is to derive down to us those doctrines christ taught and to assure us that christ said them ; and the application of a thing closely to a judging power being performed by certifying it , which makes it sink into it & become an intimate act of that power , whereas uncertainty can only admit it to swim as it were upon the surface of the soul , much after the manner of a bare proposal or simple apprehension , or at best as a probability , not having weight enough of motive to settle deep into its solid substance which is cognoscitive and so become there a fixt judgement ; it follows that the virtue of faith and its merit are incomparably advantaged by the absolute certainty of the rule of faith and very feeble and inefficacious without it . this rule then must be absolutely-certain of its own nature , that is , the notion of absolutely-certain is involv'd in the rule of faith. 17. summing up then the full account of our discourse hitherto it amounts to this that out of the genuine meaning of the word rule which as used by us denotes an intellectual rule , & much more out of the meaning of the word faith it is clearly evinced that the rule of faith must have these several conditions ; namely , it must be plain and self-evident as to its existence to all ( § . 3 , 4 , 9 , & 10. ) & evidenceable as to its ruling power to enquirers even the rude vulgar ( § . 5. & 11. ) apt to settle & justify undoubting persons ( § . 12. ) to satisfy fully the most sceptical dissenters ( § . 13. ) and rational doubters ( § . 14. ) and to convince the most obstinate and acute adversaries , ( § . 15. ) built upon unmoveable grounds , that is certain in it self , ( § . 6. 15 , 16. ) and absolutely ascertainable to us ( § . 5 , 11 , 13 , 14. ) second discourse . showing the two first properties of the rule of faith utterly incompetent to scripture . 1. having attained so clear a description of the rule of faith and acquaintance with it by particular marks , we may with reason conceive good hopes of knowing it when we meet it : especially , not having a great croud from which we are to single it out , the pretenders to that title being very few ; and , indeed , but two are owned , namely tradition and scripture ; though if we look narrowly into it , the private spirit , private reason , testimonies of fathers , or whatsoever else is held the ascertainer of scriptures sence ought to have a place among the pretenders to be the rule of faith ; since t is those which are thought to give the reliers on them all the security they have of gods sence , that is , of points of faith , and so are or ought to be to them a rule of faith. 2. but , to speak to them in their own language who say scripture is their rule , we must premise this note , that they cannot mean by scripture the sence of it , that is , the things to be known , for those they confess are the very points of faith , of which the rule of faith is to ascertain us : when they say then that scripture is the rule of faith , they can onely mean by the word scripture , that book not yet senc't or interpreted , but as yet to be senc't ; that is , such and such characters in a book with their aptness to signifie to them assuredly gods mind , or ascertain them of their faith : for , abstracting from the sence or actual signification of those words , there is nothing imaginable left but those characters with their aptness to signifie it . this understood , let us apply now the properties of the rule of faith to scriptures letter , that we may see how they will fit . 3. and the first thing that occurrs is its existence or an est ; that is , whether those books pretended to be gods word bee indeed scripture , that is , written by men divinely inspired ; of which 't is most manifest the very rudest sort cannot be certain by self-evidence , nor can it be easily evidenceable to those doubters that are the ordinary sort of the vulgar by any skill they are capable of ; nor even to more curious and speculative scarchers but by so deep an inspection into the sence of it as shall discover such secrets that philosophy and human industry could never have arrived to . besides , all the seeming contradictions must be solved ere they can out of the bare nature of the letter conclude the scripture to be of gods enditing , and so worthy to be a rule ; to solve which literally , plainly and satisfactorily , the memories of so many particulars , which made them clearer to those of the age in which they were written and the matter known , must needs be so worn out by tract of time , that t is one of the most difficult tasks in the world. the scriptures letter then is not the rule of faith ( by § 3 , 4 , 5 , 10 , 11. of our former discourse ) as wanting self-evidence of its existence , easie evidenceableness of its ruling virtue , and power to establish and satisfie at least unlearned doubters . 4. secondly , were it known that there are some books left written by men divinely inspired , yet it is unknown how many those books ought to be , and which of the many controverted ones may securely be put in that catalogue , which not : which 't is most palpable that either few or at least the rude vulgar and common sort of mankind , ( especially those who are not yet faithful , but looking to come to faith , which is done by knowing the rule of faith ) can never be assured of , either by self-evidence of the things themselves , or by other skills they are already possest of . the scripture's letter then is from this head concluded defective in the forementioned properties necessarily belonging to the rule of faith. 5. thirdly , were the catalogue of the true books known , yet how is it self-evident or easily evidenceable to the capacities above named ( if to any ) that the very original or a perfectly true copy of these books was preserved indeficiently entire , out of which our translations were made ? can the ruder sort either know this or be assured of the skill of others by which they know it ? the former being manifestly impossible ; the later equally such ; since they have no knowledges in their heads enabling them to judge unerringly of the competency of others skill in such a particular . wherefore , scriptures letter faulters still in the primary , most necessary and essential conditions of a rule of faith. 6. fourthly , were it evident that the right original or true copy of it is preserved indefective , yet very few , that is , onely those who are perfect in those ancient languages , can arrive to the understanding so much ; the rest , which are in a manner all mankind , must come to the knowledge of it by translations ; and , ere they can think it is fit to be a rule , they must know it is rightly translated ; for which , because they have no skill in those languages themselves , they must rely on the translators skill : concerning whose sufficiency of understanding to be able to translate unerringly right , and honesty of will or true intention to do it , themselves , at least the rudest vulgar , are not qualified enough to jndge assuredly , that they are worthy to be securely relied on . so that we are still at a loss in this pretended rule of faith for our first and fundamental conditions . 7. fifthly , let us pass by all these defects , and grant it most truly translated to a tittle ( and indeed to a tittle it should be , else an errour may slip in instead of a point of faith , for any thing the bare letter can assure us ) yet the innumerable copiers before printing , and since printers and correcters of the press are still ro be relyed on : and they onely can have evidence of the right letter of scripture , who stood at their elbows attentively watching they should not erre in making it perfectly like a former copy ; and even then why might they not mistrust their own eyes and aptness to oversee ? or , were it granted these men err'd not , nor themselves in overlooking them , yet the same difficulty occurrs concerning the former printer's care if the former copy were printed , or the scriveners if manuscript , which scapes the view of our now-livers , except we will examin them again from impression to impression , or from copy to copy by others more ancient ; and still let us run as high as we will the same difficulty pursues us . to which if we add that the printers , correcters or transcribers might hap to be knaves ; and either be hereticks themselves or brib'd by hereticks , whose manner it being ever to make the letter of the scripture their weapon , they could wish no greater advantage than to have it fram'd commodious to their hand , and so would questionless endeavour it , and history assures us they did . so that we are still at the same or a greater loss in our pretended rule of faith. 8. lastly , were all this multitude of exceptions pardon●d , still we are as far to seek , unless those who are to be rul'd and guided by the scriptures letter to faith were certain of the true sence of it , which is found out by right interpretation . now the numerous commentators upon it and infinite disputes about the sence of it even in most concerning points , as in that of christ's divinity , beat it out so plain to us that this is not the task of the vulgar ( who yet are capable of salvation , and so of faith , and so of the rule of faith ) that 't is perfect phrenzy to deny it . 9 , it may be alledg'd that some of these defects may be provided against by skill in history . but 't is quickly reply'd , that then none can be secure of their rule of faith , nor consequently have faith , unless skill'd in histories or knowing ●hose men to be so , and withall unbyast , whom ●hey converse with ; nay , without knowing that those men knew certainly the historians whom they rely'd on had secure grounds , and not bare hearsay for what they writ , and that they were not contradicted by others either extant or pe●ish't : now , how few of the unlearned vulgar , ●ay even of the middle sort of prudent men which make up the generality of the world , i may say , of very good scholars , can judge of these points ? and , if they cannot , how then is their faith rational or virtuous and not rather an hair-brain'd opinionative rashness to build their assent , faith and salvation upon principles they can make no judgement of ? 10. if necessity make some willing to reply what their judgments naturally flowing from their principles would not , that god assists his church , and therefore his providence will take care the contingencies their rule of faith , the scripture's letter , is subject to , shall be avoided ; 't is ask't , how they are certain , in their way , of such an assistance , but by the letter of the scripture ? they must first then prove that certain , ere they mention the church or god's assistance to her ; since this assistance is , in their grounds , founded upon the truth and certainty of that letter . besides , a church is a congregation of the faithful , that is , of such as have faith ; which not being possible to be had without certain means to come unto it , or the rule of faith ; it follows that the first thing that must be clear'd is the certainty of the rule of faith ; antecedently to the notions of faith , faithful or church . 11. if testimonies out of councils or fathers be alledg'd by them sufficient interpreters of scripture , t is reply'd that if those be needful to make a certain interpretation of scripture , or ( which is all one ) the letter of scripture certainly significative of god●s sence ; then , first , none can be capable of the rule of faith , nor consequently of faith , but those who are read in councils and fathers : nor yet , unless those authorities be held infallible in such an office ; which none but catholiks will say ; for if they can erre in such a performance , how shall we be certain they do not erre in each particular interpretation , without some other guide to establish them and secure us ; which guide must be infallible in such an affair , else the same question and doubt returns concerning it : and , if there be some other infallible guide whose constant direction secures them from erring in every particular interpretation and ascertains us of the same , let them name it , not fathers and councils to interpret scripture by . but the third and most fundamental fault is that a father , as the word is commonly us●d , and now taken by us , signifies not a doctor or learned deducer of consequences by human learning , nor a commentator upon scripture , nor a preacher or homilymaker ( for so every doctor , commentator and preacher would be a father ) but an eminent and knowing witnesser to posterity of the sence and faith of the church which he received : the notion then of church is presupposd to the knowledge of what is meant by the word father , or to the notion of a father . again , a council signifies a representative of the church , whence , 't is relative to what it represents , and so its meaning cannot be known unless that others to which it relates be first understood ; nor can it be a true and right council unless what it represents be a true church . both council therefore and father presuppose the notion of church ; church presupposes the notion of faithful ; faithful the notion of faith ; faith , of the rule of faith ; 't is most evident then that , in the way of generating faith , the knowledge of the rule of faith is antecedent to the knowledge of all these ; and so none of these cau help one , who discourses orderly and rationally , to the knowledge of the rule of faith , unless accidentally ; as it may happen a father may be a doctor or great schollar ; and so by a rational discours opening the meanings of the words ( or , which is all one , the notion or nature of the things ) give us insight to know what it is which has the properties of such a rule . in vain therefore do they strive to piece out the sufficiency of scripture's letter to be the rule of faith by those helps ; since the being of that rule is presuppos'd entire in it self before their existence , and indeed is that which gives them all the being they have . 12. some may reply that fundamentals are clear in scripture . but , first , a certain catalogue of fundamentals was never given and agreed to by sufficient authority ; and yet without this all goes to wrack ; since the neglecting or not-knowing which be fundamental hazards to ruine all : for the discourse grows ticklish when we talk of fundamentals ; this very word importing that any one left out or mistaken overthrows the whole end of faith to those which miscarry in it . secondly , is it a fundamental that christ is god ? if so , i ask whether this be clearer in scripture than that god has hands , feet , nostrils and passions like ours ? seeing then the appearing clearness of the scripture's letter in this later point is certain to lead vulgar heads into exceeding great errours , and that heresies are as seemingly clear in the outward face of it as fundamental truths , how mistaken a principle do they relie upon for the main hinge of their salvation , who say that fundamentals are so clear in scripture's letter to every capacity . third discourse . that the three next properties of the rule of faith are utterly incompetent to scripture . 1. thus much to show that the letter of scripture wants the two first and most fundamental conditions of a rule of faith ; being neither evident as to it 's existence to all , nor evidenceable as to its ruling power to unlearned enquirers . let us proceed to the third property , namely , its aptness to settle and justify those unlearned persons who rely undoubtingly upon it , such as are the meaner sort of the vulgar , who take things by course as they fall , in a natural kind of way without reflecting upon them and their reasons . 2. since then no man or rational creature can be justifiable either for assent or practice but by proceeding upon some principles , and such as , to his best judgment , he takes to be true ones and those principles can be but of two sorts viz. either inbred in him by the ordinary light of nature , call'd common sence , or got by some reflexion ; and that the persons we speak of are such as proceed undoubtingly , that is , without occasion to reflect ; 't is left that what can justify them must be principles of common sence . seeing then 't is both against all principles of common sence to judge that themselves have any self-assurance of the scripture's letter , knowing themselves utterly ignorant when 't was writ , by whom , how brought down , &c. and equally senceless to believe a multitude which sayes it may possibly erre in what it tells them , it follows that they are left unjustify●d , nay condemn'd by common sence in absolutely believing such a rule ; that is , condemn'd by the best judgments they are masters and capable of . this , i say , follows in case this multitude be truly dealt with , and that the teachers give them a sincere account of their own tenet . nay , should these men say they cannot erre in such a matter , by reason of their great schollership , as skill in history , languages , reading of fathers , councils , and such like , yet even then they could not afford them credit to such a degree as to build their hopes of salvation on their word , in regard those learned mens profession is not of plain sensations by their eyes and ears which the vulgars experience capacitates them to judge of , but of such high skills as unlearned men know not what to make of , and even understand not what the very words which express them mean. the best then they can do is to hope that perhaps those men may have some such strange skill , in the same manner as they trust to other tradesmen and artist●s they have heard well of or seen some of their work ; or rather not near so much ; seeing their senses give them a far better knowledge of these handycraftsmen's skill by the effects and their fitness for the use intended , than their uncultivated reason can give them of the goodness of christian doctrin and its proportion to bliss . but the main is , when they shall hear and see many several professions all pretending to scripture , yet all differ , damn and condemn one another , perhaps persecute one another and fight about religion , and themselves unable to judge which is most to be trusted ; what can common sense dictate to them but an inextricable blunder , and onely clear to them thus much that that can never be the way which many follow and yet many must needs be misled : their most vulgar reason easily telling them that there can be but one truth , that is , that all the other professors to follow scripture do notwithstanding believe and speak false . now these honest scholars of plain down right nature , & that of her lowest form too , being unable to judge which truly follow the scripture's letter ; and onely capable to know they all profess it with words and actions expressing the greatest seriousness in the world ; are to think that all equally mean to follow it to their power . whence , their common reason will tell them ( though they cannot express it in our terms , or defend it ) that meerly for want of light , that is evidence in the directive power of that rule , they all but one party ( and perhaps that too as well as the rest ) go most miserably astray . this third property then of the rule of faith , namely , to justify the undoubting vulgar , is wanting to scriptures letter . 3. there follows the fourth property of the rule of faith , which is that it must be able of its own nature to satisfy the most sceptical dissenters and rational doubters that the doctrin it holds forth came from christ. to make a true conceit of what may be judg'd sufficient for this end , let us reflect on the nature and temper of such dissenters and doubters , and we shall quickly discover that they are men given to stir their thoughts by much reflexion and to call them to a strict account ere they yield them over to assent : wherefore , if we suppose them true to their own thoughts and not to betray the light of their reason to some passion ( in which case their faith it self were in them a vice ) we cannot imagin that any thing under demonstration can bind and restrain those active and volatil souls from fluttering still in objections and hovering in doubts when their eternal good is concern'd : especially , when an authority is about scanning , upon whose word they are bound , after they have approv'd it , to believe unconcievable and unheard of things , above the reach of human reason & apprehension . let now any man go about to demonstrate to those great wits these points , that the scripture's letter was writ by men divinely inspir'd , that there is never a real one however there may be many seeming contradictions in it , and this to be shown out of the very letter it self ; that just this catalogue or number of books is enough for the rule of faith , and no one necessary that was lost , none be abated ; or , if so , how many ; that the originals out of which the translations were made , were entire and uncorrupted ; that the first translations were skilfully & rightly made , and afterwards deriv'd down sincere , notwithstanding the errableness of thousands of transcribers , printers , correcters , &c. and the malice of antient hereticks and jews who had it in their hands : and , lastly , that this , and this onely is the true sence of it ; to which is requisite great skill in languages to understand the meaning of words ; in grammar , to know what meaning they should generally beat according to its rules as thus construed or put together ; criticism , to know what a word doe most commonly or may possibly signify by rules 〈◊〉 nicer etymologies or acception of authours ancient or modern , by dialects of several countries , &c. history , to make known the true scope of the authour , the best interpreter of his meaning ; logick , to draw consequence● aright , and so find out the thread of the discourse , to avoid equivocation in words , by discovering which are to be taken properly , which metaphorically ; and , to apply this right , fome skill in the things themselves , that is , in nature and metaphysicks , especially that which treats of the nature of spirits , as the soul , angels , god and his attributes ; but especially in divinity both speculative and moral ; which ( by the way ) supposes faith and comes after it , and so cannot be presuppos'd to the rule of faith which precedes it . let any man , i say , go about to demonstrate all these difficult points ro those acute men and will they not smile at his endeavors ? since most of them that concern the truth of the letter are such that we want principles to go about to evidence them ; and the rest so obscure that a searching and sincere wit would still find something to reply to rationally , or at least maintain his ground of suspence with a might it not be otherwise ? and , were some one or two of these points demonstrable , yet who sees not it is a task of so long study that a great part of a man's life would be spent in a wea●isome and hopeless endeavour to come to faith by this tedious method ; which would both dis-invite to a pursuit ; and even a diligent man may in likelihood die ere he could rationally embrace any faith at all . faith then being intended for a man to lead his life by , 't is necessary it's rule and the means to come to it should be easily victorious , by reason of it's certainty and evidence , over the shock of doubts or the assaults of intellectual fears . in which the scripture's letter being defective , 't is plain that 't is far from the nature of a rule of faith. 4. the same discourse holds to prove that the scripture's letter is not convictive of the most obstinate and acute adversaries , which is the fifth property of the rule of faith. yet , to apprehend this more lively , let us imagin it apply'd to practice , and that some text of scripture were quoted to convince a deist in some point . he asks how you are certain that book is god's word ? you alledge the excellencies of it ; which indeed are such that eyes already enlighten'd by true faith may discern something in it above nature , and cry , digitus d●i est hîc , though not his dim sight : he answers that many parts of it are indeed very excellently good , but that the devil can transform himself into an angel of light. on the other side he requites your excellencies with many strange absurdities and heresies even by your own confession in the open letter as it lies , and most unworthy god ; as that he has hands feet and passions like ours according to which he is variable . he finds you direct text against acknowledg'd science in divers particulars , and reckons up a multitude of contradictions to his judgment . you answer that those places are understood according to human apprehension , and are indeed incompetent to god , but that there are mystical and spiritual meanings couch't in those sacred oracles , which with the help of history would reconcile those seeming contradictions . he cries , you quite abandon your pretended rule , that since you confess heresies are in the open letter taken as it lies , you must have some knowledge in your head concerning god which makes you decline the sence of the words as they lie and run to gloss them ; and demands whence you came by those tenets which oblige you to correct the plain letter ; challenging your thoughts and carriage as witnesses that that which imbu'd you antecedently with those contrary tenets , not the scripture's letter , was your true rule of faith ; in regard you frame it according to the interest of those foreheld tenets . he pressingly therefore demands whence you had those tenets or points of faith by which you guide your self in adhering or not adhering to the scripture's letter as it lies ? 5. if you say , from other places of scripture controlling plainly the others ; he replies , this can onely make you acknowledge scripture's letter plainly contradicts it self , and so leaves you doubtful which side to hold , as far as the bare letter carries you ; or , if it invites you to any thing , 't is to hold both sides of the contradiction . what therefore he still demands is , what it is which forelaid those judgements in you by which you were byast beyond the power of the letters indifferency to hold one side rather than ●he other ? here you are at a loss with your ●retence of the letter's authority , being gone beyond it . if then you recurr to reason and science , teaching you that god is immutable , a spirit , &c. he straight replies , then that science taught you that point whether scripture had been or no. it therefore was your rule in this , ( and the same may be said of what-ever you avail your self to interpret scriptute by ) not the letter . if you say you rely on the science or skill of your parents , forefathers , and pastours , then their skill which ascertaind them of gods sence ( not scripture's letter ) was their rule , and so is likewise yours ; for whoever relies on any precisely as skilful , relies in very deed and properly on their skill , and not on the letter their skill works upon . besides , oue not skilful himself , is a bad judge how far anothers skill extends . if you say you rely not on their skill , ( fallible perhaps in them , and obscure to you ) but on their senses enabling them to be knowing witnesses of what was delivered them , and free from the former exceptions , you are driven for your last refuge to tradition , and still desert your letter-rule . in a word , he challenges the consciousness of your most inward thoughts , whether ( however in controversies against others you quote scripture , yet ) in reading the letter for your own faith , you bring not along with you some thoughts to interpret it by , which you are resolved to hold to ; and so the scriptures letter lies before you as matter to work on , so as to preserve it significative of what you judge sound , and not to frame your judgements by ; that is , you use it as a thing ruled , not as a bule . nay more , if you look narrowly into the bottome of those thoughts , you shall discover the natural method of tradition to have at unawares setled your judgements concerning faith , and actually guiding you in the interpretation , however when your other concerns awake design in you , you protest against it , and seem perhaps to your unreflecting self to embrace and hold to the meer guidance of the letter . 6. again , waving the insufficiency of the scriptures letter to declare its own sence , he asks this smart question , how you are certain of the truth of the letter in this very text ; and demands your certain proof or demonstration either either for the thing , or for the certainty of the authority upon which you hold that any particular text you alledge is truly a part of the scriptures letter , and not foisted in , or some way altered in its significativeness : or , how you know by the diligence of the letter-examiners , if it be a negative proposition , that the particle not was not inserted ; if affirmative , not left out . you alledge consent of all our copies : he replies , first , that this onely argues that those ancient copies whence ours came were alike ( perhaps not so much ) but who knows or can undertake that they were not alike faulty , or alike unlike the true original ? or , that there were not some in those dayes which never came to our knowledge , different from ours in the very point between us ? in a word , that all depends on the truth of the copies immediately taken from the original , or the very next to them ; which , what they were , by whom taken , where and how preserved from time to time , how narrowly examined when they were first transcribed , and such like , is so buried in obscurity and oblivion , and so far from evidence apt to beget certain knowledge , that we must have recourse to charity to allow it our hopes , had we no other rule of faith than that bare letter . again , though human diligence did play its part , yet it is acknowledg'd ( sayes your deist ) that there are almost innumerable variae lectiones in it still controverted ; nay so many in the new testament alone observed by one man ( my lord vsher ) that he durst not print them for fear of bringing the whole book into doubt ; and , why may not there have been such formerly and now blindly determined and swallowed in each text that concerns our mainest points of faith. if you reply ( as nature will lead you ) that the faith of christ believed and taught from father to son was writ in the hearts of the faithful ; and this made them both able and willing to ( that is , actually did ) preserve the letter from errour in any passage that concerned the body of christian doctrine ; he challenges you to fly your colours , to desert your own rule , and embrace tradition , the rule of roman-catholikes ; and lastly , that you make scriptures letter the thing ruled , not the rule : yet without this recourse , no satisfactory account can possibly be render'd to a strict examiner why errour might not creep into the text in substantial points of faith as well as in less concerning passages : which devolves to this , that the scripture's letter held forth as a rule of faith can never convince an obstinate and acute adversary . fourth discourse , that the two last properties of the rule of faith are clearly incompetent to scripture . 1. there remain the two last conditions ; certainty in its self , and ascertainableness to us . that the later is incompetent to scripture alone or unassisted by another certain rule , that is , incompetent to it as a rule , however it may agree to it as a thing regulated or ruled , is the subject in a manner of all our foregoing discourse ; and it so depends upon the former property of the two last named , certainty in it self , that if it fails , that later is impossible . now , as for its certainty in its self or its being establish't on secure grounds , we may consider scripture's letter either materially as such and such characters , or formally as significative of a determinate sence suppos'd to be christ's ; and both of these either in its single self , or as dependent on other helps or causes on foot now in the world according to the course of things . 2. and , as for the meer material characters in books , 't is evident that they are of themselves as liable to be destroy'd as any thing else in nature , as burnt , torn , blotted , worn out , &c. which though it seems a remote and impertinent exception , yet to one who considers the wise dispositions of divine providence it will deserve a deep consideration . for , seeing the salvation of mankind is the end of god's making nature , the means to it should be more settled , strong and unalterable than any other piece of nature whatever ; putting then scripture's letter to be this rule , and that all its significativeness of god's sence , that is all its virtue of a rule , is lost if the material characters , its basis , be destroy'd or alter'd ; who sees not a very disorderly proceeding in laying so weak means in such immediateness to so main an end ; and concludes not thence that faith's rule ought in right reason have a better basis than such perishable and alterable elements ? 3. reflecting next on those material characters in complexion with the causes actually laid in the world to preserve them entire , we shall find that either those causes are material , and then themselves are also liable to continual alterations and innumerable contingencies ; or spiritual , that is , men's minds . now , these being the noblest pieces in nature , and freed in part from physical mutability by their immateriality , we may with good reason hope for a greater degree of constancy from them than from any other ; and indeed , for a perfect unalterableness from their nature , and ( this being to conceive truth ) an inerrableness , if due circumstances be observ'd ; that is , if due proposals be made to beget certain knowledge , and due care us'd to attend to such proposals : otherwise their very createdness and finitness entitle them to defectibility , besides their obnoxiousness to mutation and perpetual alteration through the alloy of their material compart . i call it due proposal when it must necessarily affect the sense , and so beget natural knowledge ; or when unequivocal terms are so immediately and orderly laid , that the conclusion must as necessarily be seen in the premises as that the same thing cannot both be and not-be at once , by a mind inur'd to reflexion and speculation ; and i call that due care , which preserves the soul in such temper as permits the objects impression to be heeded and the mind to be affected by it . 4. this premised we may reflect that the rule of faith as was provd ( disc. 1. § . 4 , 5 , 10 , 11. ) must be obvious to men of ordinary sence , and not onely to speculators ; as also , that objects of the senses may be of two sorts ; of the the first are things in nature , or else simple vulgar actions and plain matters of fact ; which , if oft repeated and familiariz'd , are unmistakable ; and consequently the perceiver inerrable in such a matter ; of the second are such actions as are compounded and made up of an innumerable multitude of several particularities to be observed , every of which may be mistaken apart , each being a distinct little action in its single self ; such as is the transcribing a whole book , consisting of such myriads of words , single letters , and tittles , or stops , and the several actions of writing over each of these so short and cursory , that it prevents diligence and exceeds human care to keep awake and apply distinct attentions to every of these distinct actions . and yet , to do our opposers right , i doubt not but each of these failings may possibly be provided against by oft-repeated corrections of many sedulous and sober examiners set apart for that business , and that the truth of the letter of an whole book might to a very great degree , if not altogether be ascertain'd to us , were the examiners of each copy known to be very numerous , prudent and honest , and each of them testifying his single examination of it word by word ; for then the difficulty , consisting in the multiplicity and the variety , is provided against by the multitude of the preserving causes ; and their multifariousness made convictive to us by their well-testify'd consent . 5. to apply this discourse to the matter in hand . if we were certain there had been anciently a multitude of examiners of the scripture's letter in each copy taken from the first original or the next copies from these and so forwards , with the exact care we have defin'd , the single examinations of each and the amendment of the copy according to their examinations convincingly testify'd , and that by excommunication or heavy ecclesiastical prohibitions and mulcts it had been provided for from the beginning that none should presume to take a copy of it , and that copy be permitted to be read or seen till it were thus examined ; much might have been said for the certainty of the scripture's letter upon these men's principles : but , if no such orders or exactness was ever heard of , especially of the new testament upon the truth of whose letter they build christian faith ; if the multitudes of letters , commaes , blottings or illegibleness of the originals , like-appearance of letters and even whole words in in the book , like-sounding in the ear or fancy of the transcriber , possibility of misplacing , omitting , inserting , &c. did administer very fruitful occasions to human over●ight ; if , the more copies were taken , the more the errours were like to grow , and the farther from correcting ; if experience testifies no such exact diligence has been formerly us'd , by the diverse readings of several copies now extant , and thousands of corrections which have lately been made of the vulgar edition , the most universally currant perhaps of any other ; what can we say but that ( for any thing these principles afford ) scriptures letter may be uncertain in every tittle , not withstanding the diligence which has de facto been used to preserve it uncorrupted in the way of those who hold it the onely rule of faith ? in their way , i say , who will not have the sence of christ's doctrine writ in christians hearts the rule for the correcters of the letter to guide themselves by , but the meer letter of a forme● ( and god knows , controvertible ) copy , out of which the transcription and by which onely the examination is made . what certainty accrues to scripture's letter by the means of tradition , or the living voice of the present church in each age , is the subject of another enquiry . 6. now , as for the certainty of the scripture's significativeness , which is the other branch , nothing is more evident than that this is quite lost to all in the uncertainty of the letter ; and 〈◊〉 evident that 't is unattainable by the vulgar , that is the better half of mankind , since they are unfurnisht of those arts and skills , as languages , grammar , logick , history , metaphysicks , divinity &c. requisit to establish and render certain the sence they conceive the letter ought to bear ; without which they can never make such an interpretation of it but an acute scholler skill'd in those means will be able to blunder theirs , and make a seeming clearer one of his own . in a word , if we see eminent wits of the protestants and the socinians , making use of the self-same , and , as they conceive , the best advantages the letter gives them , as comparing places and such like , and availing themselves the best they can by acquir'd skills , yet differ in so main points as those of the b. trinity and christ's divinity ; what certainty can we undertakingly promise to weaker heads , that is , to the generality of mankind , less able to make such fit allusions of places to one another ; incapable of such means as should help them , which the other had and are very pertinent and proper to work upon the letter ; and , lastly , who are , for want of those , unfurnish't of any steady principles to settle their judgements and rationally determin their own interpretation certain . scripture's letter therefore is not certain in it's self , that is , has no immovably secure grounds enabling it to perform the office of the rule of faith , or to guide mankind in their way to faith with a rational assuredness . our conclusion then is this , that scripture's letter wants all the forementioned properties belonging to the rule of faith . 7. lest any should misconstrue my former discourse , i declare here once more that , in a great part of it , i argue ad hominem ; that is , i manifest what must follow out of the principles of those who hold the scripture's letter the rule of faith , not out of my own or catholick ones . i declare likewise that i with all reverence acknowledge such excellencies in those sacred oracles as would task the tongues both of men and angels to lay them forth . i onely contest that the scripture's letter is most improper and never intended for the rule of faith ; as is easy to be evinc't against an unobstinate adversary by this , that 't is known the apostles and their successors went not with books in their hands to preach and deliver christ's doctrin , but words in their mouths ; and that primitive antiquity learn't their faith by another method a long time before many of those books were universally spread amongst the vulgar , much less the catalogue collected and acknowledg'd ; till the revolters from that method and rule , being manifestly convinc't of novelty by it , were for●t to invent some other , and chose this of the scripture's letter for most plausible , as being held very sacred : untill , by straining it to an undue use , and , to please the people , putting it without any distinction of the person , into their hands , and leaving it to their interpretation , they have brought it ( as 't is made use of for a rule of faith ) to the vilest degree of contempt ; every silly upstart heresy fathering it self upon it. of which no nation in the world is so evident an instance as our miserable country , distracted into so many sects ( all issuing from that principle , ) so impossible to be brought under ecclesiastical government ( and even with much ado under temporal ) that 't is wonderful such proper effects , especially so sensible , burthensome , so universally spred , and so continual , should not long ago have abundantly demonstrated their proper cause , and oblig'd them to renounce that principle which is the necessary parent of such ruinous and unredressable disorders fifth discourse . showing the notion of tradition , and that all the properties of the rule of faith do clearly agree to it. 1. having then quite lost our labour in our last search , let us see whether we shall have better success in this second enquiry ; which is , whether we may hope to find the properties of the rule of faith meet in that which we call or all or practical tradition . by which we mean a delivery down from hand to hand ( by words , and a constant course of frequent and visible actions conformable to those words ) of the sence and faith of forefathers . 2. but , to make a more express conceit of tradition , that so we may more perfectly understand the nature of that which we treat of let us first soberly reflect on the manner how children learn their own and others names with whom they live , as also of the rooms and thing● they converse with ; afterwards , growing up , to exercise their trades , to write , read , or use civil or legal carriage to every one in their kinds● and , looking into the thing we shall observe that they first glean'd notions of those several objects , either meerly through impressions on their senses by the thing it self alone , or by the help of having them pointed at , or something practic'● about them at the same time they were nam'd● and afterwards learnt to repeat the same word after others , more and more intelligently by degrees , and to practice the same actions ; till a● length the former generation of teachers decaying by the course of nature , a new one i● sprung up to perfection , furnish't with all the accomplishments of the former , and continuing the same natural and civil knowledges , action● and conveniences to this age which the forme● enjoy'd ; and so forwards to succeeding generations by a natural kind of method , without needing books or new skills meerly to perform this effect of continuing and preserving the former age , as it were , alive in this . add now to this that this continuation goes not by long leaps from age to age , or from twenty years to twenty , but from year to year , nay moneth to moneth , & even less ; according as the new off-spring grows up by degrees to a capacity of understanding and practicing ; and then reflect on this whole course , and we shall see the true nature of tradition or immediate delivery , as exercis'd in civil matters and human conveniences . 3. we want nothing now but to apply this self-same method to spiritual or ecclesiastical affairs , and to reflect how it brings down faith by doctrin couch't in words and exprest in conformable practices ; and then we shall have gain'd a compleat and proper notion of faith-tradition , which is the tradition we speak of . 4. we may observe then that the children of christians first hear the sounds , afterwards by degrees get dim notions of god , christ , saviour , heaven , hell , virtue , vice , and such like ; and , according as their capacity increases , are put on to practice what they have heard , and made to do some external actions by precept and example ; which actions by their more particularizing nature ripen to a more express and familiar conceit those raw apprehensions or judgments which while they stood under bare words look't as if they hover'd in the ayr , and afar off . they are deterr'd from sins , first from lying and disobeying their parents , afterwards others , by reproaches and punishments and encourag'd to virtuous actions by rewards such as their age bears , to breed in them a conceit of the badness of sin and goodness of virtue : they are shown how to say grace , say their prayers , and made do it when they are able ; and to gain them some abstracted conceit of those actions , they are inur'd even while very infants by certain carriages unusual at other times , as holding up their hands or perhaps eyes , kneeling , keeping silence and other sober postures , to look upon such actions as extraordinary ones , when as yet they know no more of them ; which breeds a certain awe in them before-hand , preparing their minds to more reverence for the future . afterwards , growing up , they come acquainted with the creed , the ten commandments , the sacraments , some common forms of prayer and other practices of christianity , and are directed to order their lives accordingly ; the actions or carriage of the circumstant church and elder faithful guiding the younger ( notwithstanding the difficulty of the yet-undigested metaphor , in which dialect faith is delivered ) to frame their lives to several sorts of virtues by the doctrine deliver'd in words ; as faith , hope , charity , prayer , adoration , &c. and the concomitant or subservient virtues to these ; and the more intelligent , whose understandings are clear'd by study and the circumstance of conversing with the learneder sort of fore-fathers , to do out of knowledge and reflexion , what others do ( as it were ) naturally , and by meer belief or guidance of others . and this goes on by insensible degrees , till at last the teachers die , and leave in their room a new swarm of the same nature with themselves as to christian life ; that is , practising the same external actions which determin to a certain degree the sence of the words they have been inur'd to ; and ( since the practice of those actions was instill'd from their infancy , and serious ) holding consequently the principles of those actions ; that is , the same points of faith with the former age. and this goes on not by leaps from an hundred years to an hundred , or from twenty to twenty , but by half-years to half-years , nay moneths to moneths , and even less ; according as the young brood of eaglets , made to see the sun in his full glory , grow up to a capacity of having their tender eyes acquainted first with the dawning , afterwards with the common day-light of christian doctrin . 5. if any should be so dull as to think this looks like a speculation onely , and not to see plainly that 't is confirm'd by ten thousand experements every day ; i desire them to consider how the primitive faithful were inur'd to christianity ere the books of scripture were writ or communicated ; or how themselves ( though protestants or presbyterians ) were first imbu'd with christian principles ere they could read , and they shall finde it was meerly by this way of tradition : nay more , i dare affirm that the very presbyterians , much more the protestants , still adhere to their faith , because their parents & pastors taught them it when they were young , and not upon the evidence of scripture's letter to their own private judgement : which is manifest by this , that those who are brought up under mr. baxter are apt to follow him , others mr. pierce , and all in general hold fixedly to the doctrin of others , especially if their parents be of the same persuasion . so hard it is to beat down nature by designe , or not to follow tradition in practice , though at the same time they write and talk never so vehemently and loud against it . nay 't is easie to remark that those who were brought up protestants , while they follow'd their teachers and forefathers in the traditionary way , continu'd firmly such ; and that none declin'd from that profession until they began to use their own private judgments in interpreting scripture ; and that then they ran by whole shoals into innumerable other sects . however then they exclaim against tradition , yet 't is evident they owe to it all the union and strength they have , and to the renouncing it all their distractions and weakness . 6. what is said hitherto , is onely to explain the nature of tradition perfectly , and to settle a right conceit of it : which done , many objections will be render'd unnecessary either to be answerd or mention'd , as those that proceed against a kind of prophetical afflatus , which can have no force against our way , building upon perfect evidence of our best senses : but especially those which take so wrong an aym , that they dispute against res traditae , or the things deliver'd , instead of tradition it self , and thereupon accuse us for holding human traditions , or things invented by men for faith. whereas , when we speak of the rule of faith , we mean by the word tradition onely the method of publickly delivering and conveying down tenets , held to have come from christ , in the manner before declared . this note premised to avoid mistake and keep the reader 's mind more steady to the matter in hand , let us see now whether tradition have in it the nature of a rule of faith ; which is done by examining whether the fore-named properties belong to it or no. 7. and first , 't is already manifest from what is said , that the first property of the rule of faith , namely , that it must be evident to all as to its existence , absolutely agrees with tradition . for , tradition being the open conveyance down of practical doctrines by our best senses of discipline , that is , our eyes and ears ; and this by sounds daily heard and actions daily seen and even felt ; 't is as easily appliable to all sorts , or evident to them as to its existence , as it is to see and hear : so that it can be insinuated into or affect not onely the rudest vulgar and little . children , but in some degree even very babes , as was shown . 8. the second condition , which is that its ruling power should be easily evidenceable to any enquirer is thus shown to agree to tradition , let the rudest doubter come and desire to be certify'd that tradition is a rule able if follow'd , to convey down christ's doctrin to our very daies ; or to the world's end , and let these plain interrogatories be put to him . suppose all protestants in england were settled in an unanimous profession of their faith , and that their children without looking farther should believe and practice as their fathers had brought them up , would it not follow in self-evident terms that those children while they followed this method would be protestants too ? suppose these , now grown men under those parents , should have children too of their own who should behave themselves in the same manner towards their fathers by believing and practising as they taught them , without looking any farther , would it not be equally evident they would still be protestants also ? since to believe and practice thus is to be a protestant ; and , would not this method if followed carry on that doctrin still forwards from generation to generation to the very end of the world ? 't is then most easily evidenceable to the rudest capacity that this immediate delivery of tradition , as above explicated , is a certain way of deriving down christs doctrin while the world shall last . this property therefore of the rule of faith is found evidently to agree to tradition . 9. the third condition , which is that the rule of faith must be apt to justify unreflecting and unredoubting persons that they proceed rationally while they rely on it , is found most exactly in tradition . for the common course of human conversation makes it a madness not to believe great multitudes of knowers , if no possible consideration can awaken in our reason a doubt that they conspire to deceive us . now in the way of tradition all deliverers or immediate forefathers are knowers , as appears in those who immediately heard the apostles ; all the knowledge requisit being of what they were taught , and practic 't accordingly all their lives ; of which 't is impossible the rudest person should be ignorant , who ever had any effect of such a teaching wrought upon him . nor can any , unless their brains rove wildly or be unsettled even to the degree of madness , suspect deceit where such multitudes unanimously agree in a matter of fact , look seriously when they speak , act themselves and practice accordingly , and show in the whole course of their carriage that they hope to be sav'd themselves , and to save others whom they thus instruct , by relying on this truth that their forefathers thus taught them ; which amounts to this , that nature or common reason at unawares steals into them a solid apprehension that tradition is of a certain kind of nature ; and so , that , while fathers thus taught children , it was ever such , that is , that tradition is a certain rule of conveying down faith , which is all we study to evince at present . i may add that , nature telling them by their own experiences , that parents generally would be apt to teach their children what themselves had been taught and believ'd to be good , and true , & needfull to their eternal salvation , their natural thoughts would lead them by a downright procedure , to judge that tradition was ever in some considerable body of deliverers who stuck to it and own'd it ; and that those had true faith , or truly that doctrin which christ and the first planters of christianity taught . but of this point more hereafter . 10. if it be objected that this multitude of plain honest-meaning souls are as much justify'd for believing scripture . i answer , that if you mean their faith conceiv'd to be found in scripture , or a determinate sence of scripture's letter , it cannot with any show of reason be pretended that they are as much justifiable for believing any , setting aside tradition's help ; for , without this it totally depends on the inward judgments , fancies or skills of men which they are unqualify'd to judge of ; not on open verdict of senses , to wield the certainty or uncertainty of which lies clearly within the reach of their common reason . and as for scripture's letter they cannot possibly be justify'd in reason for believing even the substantial truth of it without tradition's assisting hand and preserving care . and the reason is the same ; because the common course of human experience tells them that judgments or opinions often disagree , but their plain sensations ( especially if frequently repeated ) never ; whence a jury of the plainest high-shoes would , upon the evidence of the sight of six witnesses , without more ado condemn a malefactor ; but not upon the judgments of a thousand men , if a testimony grounded on sense were not brought . now take away tradition and all ground from certain sence fails us , either for the meaning or even letter of scripture ; and all is left to men's judgments built on latent skills or fancy , or at least on sense liable to great and numerous mistakes , as hath been shown , ( disc. 4. § . 3. ) again , seeing every one apprehends the most vulgar have reason enough to believe there was such a one as k. iames and q. elizabeth , of which they are no otherwise ascertain'd but by tradition ; why are not they as much or more justify'd for believing points of faith received down by the same tenour ? whereas if you go about to pump their common reason about the authority of the statute-book or the truth of its letter , you shall find them blunder and at a ●oss , being pos'd beyond their sphere of 〈◊〉 nature by a question entrenching upon skill , to which they can never answer with a steady assuredness inwardly ; and , if they do so outwardly , 't is manifest that some passion and not their reason breeds that irrational profession . the third condition then of the rule of faith , which was to be apt to settle and justify unreflecting and undoubting vulgar , is manifestly found agreeing to tradition . 11. i put next the 6th . condition , because the proof of it evidently proves the fourth , fifth and seventh ; for , what is built on immovable grounds or certain in its self , has in it wherewith to settle and satisfy the most piercing wit● convince the most obstinate adversaries , and to ascertain us absolutely . to prove that tradition has certain and infallible grounds it may suffi●● to note , that , ( disc. 1. § . 13 , 14 , 15. ) it being evidently proved faith must be infallible to us , an● no less evident that it cannot be such without having infallibly-c●●tain grounds , ( since nothin● can be firmer to us than the ground it stands on now the rule of faith is its ground ; it follow evidently that this must likewise be infallib●● certain . there being then onely two ground or rules of faith owned ; namely , deliver of it down by writing , and by words an● practice , which we call oral and practical tradition , 't is left unavoydably , out of the imposibility that scripture should be infallible as rule , that tradition must be such . 12. though this conclusion , supposing th● truth of the propositions i assume as alread● prov'd , be sufficiently consequent to those adversaries against whom i contest at present th● certainty of tradition , in regard they do 〈◊〉 stick to grant that either scripture or tradition must be the rule of faith ; yet i foresee more will be expected from a pretender to demonstrate its certainty , and that he should frame his discourse from intrinsecal mediums . reflecting then on the nature of tradition as before explicated , we shall observe that it hath for its basis the best nature in the universe , that is , man's , the flower and end of all the rest ; and this , not according to his moral part , defectible by reason of original corruption ; nor yet his intellectuals , darkly groping in the pursuit of science by reflected thoughts or speculation , amidst the misty vapours exhal'd by his passion predominant over his rational will ; but according to those faculties in him perfectly and necessarily subject to the operations and stroaks of nature ; that is , his eyes , ears , handling , and the direct impressions of knowledge , as naturally and necessarily issuing from the affecting those senses , as it is to feel he●● , cold , pain , pleasure , or any other material quality . again , those impressions upon the sense are not made once but frequently ; and , in most , many times every day . moreover , to make these more express and apt to be taken notice of , their lives are to be fram'd by the precepts they hear and conformable examples they see ; so that faith ( i mean the substance of it , or that solid plain knowledge as far as 't is apt to cause downright christian 〈◊〉 ) comes clad in such plain matters of fact that the most stupid man living cannot possibly be ignorant of it . compare next the certainty each christian forefather has of what he has practic 't all his life with that which a sworn witness in a court has of what he saw or heard but once ; which done , multiply these thus-qualify'd witnesses till you equal the vast total of christianity , and then invent what force in nature's universe is comparable to this inerrability of tradition . and , if clear reason evinces to you that 't is far more possible to make a man not be than not to know what is rivetted into his soul by so-oft-repeated sensations ; nay if it exceed all the power of nature ( abstracting from the cases of madness and violent disease ) to blot knowledges thus fixt out of the soul of one single believer ; then 't is as clearly evinc't that sooner may all mankind perish than the regulative virtue of tradition miscarry : nay , sooner may the sinows of entire nature by overstraining crack , and she lose all her activity and motion , that is , her self , than one single part of that innumerable multitude which integrate that vast testification we call tradition can possibly be violated . the virtue then , by which tradition regulates her followers to bring down faith unerringly , is grounded on a far stronger basis than all material nature ; that is , on such a one as was fitting for supream wisdom to lay for faith , being so neer and necessary a means to bring mankind to his beatitude , which was the end of all this corporeal architecture . its followers , i say ; for i onely contest in this present part of my discourse that tradition , if follow'd , is of such a nature : whether it was alwayes thus follow'd or no belongs to another enquiry . 13. nor must i neglect the reminding in this place what was produc●t before ( § . 8. ) to show the evidenceableness of tradition's ruling power to the rudest enquirers ; it being as evident that while the next age believes and practices as the former age held and practic 't ( that is , while the rule of tradition is follow'd ) those of the later age are still of the same faith with the former , as it is that to believe the same is to believe the same . onely i am forbidden by my reason and logick to call this a proof or argument , because 't is of the nature of that first principle idem est idem sibijpsi , and onely an instance or particular of it , as these propositions are , a stone is a stone , a man is a man ; in which the two terms are as neerly laid and as fast connected as perfect identity can ciment them ; that is , so close that no medium can come between to make them capable of being argud or prov'd ; that is , 't is self-evident : and so i had no more to do but by opening the terms to explicate the proposition ; which done it was evident beyond proof . 14. let now the most rational doubter or most sceptical dissenter muster all the caprichoes of fancy invention can suggest , and the subtlest quirks ingeniously misus'd logick and abus'd-into-sophistry can furnish them with ; let the most obstinate and acute adversaries of faith whet their wits to that degree of sharpness as to be able to penetrate with nice distinctions between the sides of two notions , if in the least disagreeing , ( that is , onely metaphysically divisible , ) and lay open their difference ; what can they say in this case ? if they will argue against tradition , it must be out of some knowledges ; but knowledge is taken from things , and the best thing in this universe , to wit , man's nature in what he is unalterable , is engag'd for the certainty of tradition . but indeed , their proper task will be to find a solution for ; or to loose those two notions which perfect identity binds , and to blunder that truth which the noon-day-sun of self evidence discovers , and ( as it were ) writes with its most lightsome and most conspicous rayes . 15. these four last conditions then of the rule of faith most fully agree with tradition as well as the three first , that is , 't is self-evident to all as to it's existence , § . 7. and evidenceable as to it 's ruling power to any vulgar enquirer , § . 8. apt to settle and justify undoubting persons , § . 9 , 10. to satisfy fully the most sceptical dissenters and most rational doubters , and to convince the most obstinate and acute adversaries , built upon unmoveable grounds , that is , certain in it's self and absolutely ascertainable to us , § . 11 , 12 , 13 , 14. and these properties springing out of the very nature of the rule of faith , and being incompetent to any competitor or pretended rule , as has been shown , this main conclusion is made good , that tradition is the rule of faith . sixth discourse . endeavouring to demonstrate à priori the indefectibleness of tradition . 1. all this is well , may some say , in case tradition had been ever held to ; for then indeed faith had come down by such an incomparable testification that the like was never heard of . but how know we who began to desert that rule , and who ever held to it ; or that it was ever held to by any ? 2. now , though the carriage of protestants makes this labour needless , while i write against them ; yet i owe to my former discourse a clearing of this likewise . their carriage , i say ; for , when it is prov'd evidently that tradition is a certain rule and scripture's letter not such , they who reject the former to adhere to the later are clearly cast in their cause and condemn'd without more ado . indeed , if protestants faulted not the rule but onely pretended that men had fail'd it , they might yet delude the world with some colour that they had ever held to the doctrin of ancestours , and onely deserted us because we had deserted ancestours formerly ; but if they put the fault in the rule it self , write against it , disgrace it and recurr to another , 't is a certain sign of self-condemnation , and that they judge in their inmost thoughts that tradition or immediate delivery ever stood our friend and would overthrow them . nay , did they think they could manifest satisfactorily that we had deserted formerly the faith of our forefathers as they pretend , they had no more efficacious way to ruine us than to oppose us upon those principles laid in this former discourse ; since tradition , a little after the primitive times , at which time they pretend we fell , had not gone down many steps , and so the renouncers of it would in reason seem to them more easily discoverable by its vicinity to the apostles . besides , this rule being so own'd and stuck to by us it had been the most efficacious way ad hominem to confute and shame us even by our own principles . wherefore it is most evident they think it not their best play to offer to avail themselves by tradition , knowing 't will be their disadvantage and our gain ; that is , they in effect tacitly yield that ( if tradition be a certain rule , which we have shown self-evident ) the doctrin held by our church to be of faith came down uninterruptedly from the apostles , that is , was ever , or is christ's doctrin , however , they blind their own consciences with glances of fancy from private interpretations of god's word , and deaf their own and others ears with empty sounds rebounding witth false ecchoes from those sacred oracles . 3. now , though it seem an unreasonable expectation to require that a rule should not onely be able to rule those who would follow it , but also should have power to oblige the generality of those who actually do follow it not to desert it ; yet , such is the goodness of our saviour towards his church to order that the rule which brings down faith to us should , both out of the nature of man in which it is grafted , and much more by means of the doctrin it recommends , be of so wonderful an efficacy . 4. this point therefore of the actual indefectiveness of tradition i shall endeavour to demonstrate both à priori from proper causes , and à posteriori from a now-adayes experienc't effect . 5. to do the former , i say for my grounds , first , that christian doctrin was at first unanimously settled by the apostles in the hearts of the faithful disperst in great multitudes over several parts of the world . secondly , that this doctrin was firmly believed by all those faithful to be the way to heaven , and the contradicting or deserting it the way to damnation ; so that the greatest hopes and fears imaginable were by engaging the divine authority strongly apply'd to the minds of the first believers , encouraging them to the adhering to that doctrin , and deterring them from relinquishing it ; and indeed infinitly greater than any other whatever springing from any temporal consideration ; and that this was in all ages the perswasion of the faithful . thirdly , that hopes of goods and fears of harms strongly apply'd are the causes of actual will. lastly , that the thing was feisible or within their power , that is , that what they were bred to was knowable by them . this put , it follows as certainly that a great number or body of the first believers and after-faithful in each age , that is from age to age , would continue to hold themselves and teach their children as themselves had been taught , that is , would follow and stick to tradition , as it does that a cause put actually causing produces it's effect . actually , i say ; for , since the cause is put , the application put , and the patient dispos'd ( for our argument puts this to be the minds of true believers , in regard the first renouncers of tradition must have been true believers or holders of it ere they renounc't it ) it follows inevitably that the cause is put still actually causing . 6. i foresee some will object the indisposition of the wills of the believing parents by reason of original corruption . but , supposing i dispute against those christians who hold that christ's doctrin was intended to be an antidote for that original malice , and to keep men's wills ( already possest with it ) right , notwithstanding the poize of their corrupted nature and the temptations of their circumstances ; to say 't is apply'd universally to all several sorts and tempers , and preserves none good , is to question christ's wisdom , and to doubt whether it be fit to do the effect it was meant for . not to mind the objecter how many thousands of martyrs and holy confessors , by the power of this doctrin , overcame this inbred declivity of their wills and its disorderly inclinations to the dearest goods life or nature could bestow . a great part therefore would be virtuous , and so ( it being easie and obvious , as our former discourse proved ) would teach their children what themselves believ'd in their consciences to be christ's doctrine , or the doctrine they had been taught ; and so a body of traditionary christians would still be continu'd to the very end of the world ; nor could that rule be totally relinquisht by any stratagem of the devil or prevail'd against by the gates of hell. again , though nat●re incline men to sin or vicious appetites , yet can it incline them all to this sort of sin , that is , to teach their children what they think will damn them ? or rather does not nature most strongly carry them to the contrary ? their original corruption then is no particular inviter to this kind of sin , to teach their children pernicious falshoods , and which themselves hold such ; though themselves be otherwise liable to several sort of particular failings . 7. if any object the fickle nature of the will , and imagin that this exempts her from the laws of causes ; i ask them ( without engaging farther into school-disputes , which i industriously avoid ) whether good be not the proper object of the will , and so is to affect it when sufficiently apply'd or propos'd ? if so , then , since an object to affect a power is to put it in act , and the act of the power we call the will is actual volition or willing , good propos'd makes the will to will or desire that good , and consequently the known means to obtain it ; now , infinit goods and harms sufficiently propos'd are of their own nature incomparably more powerful causes to carry the will , than temporal ones . since then , when two causes are counterpos'd , the lesser , when it comes to execution , is no cause , as to the substance of that effect ( as a heavy weight , which were otherwise a cause of descending , is no such cause when overweigh●d by an heavier , as not making its scale descend at all ) it follows that there is no cause to move the wills of a world of believers to be willing to do that which they judge would lose themselves and their posterity infinit goods and bring them infinit harms , such strong and main hopes and fears being put in the counter-ballance , in case a sufficient proposal or application be not wanting . 8. the last attempt then of an objectour is to fault the application of spiritual and heavenly goods , and to enhance the proposals of sensible and temporal objects . but , if we reflect with how steady a pursuit and even equal to that of eye-sight or any other sense , we generally work for ends no otherwise propos'd than by undoubted authority ; as when a king prepares for an expedition against a forrain country he never saw , or a gentleman for a journey to rome and such like ; if we but call to mind how the greatest testimony in the world engages god's supremely-infallible veracity for the truth of the doctrin , it proposes , which ascertains us of those infinit goods and harms spoken of ; the best application of a motive to a truly rational power which can possibly be imagin'd ; if we but consider how those spiritual and unseen goods are made intelligible to all , in a fair measure , by most fit and obvious metaphors ; familiar and sensible , by daily practice and as it were experience of them in christian language and actions , by the venerable sacraments , by the spectable majesty of outward ceremonies , all including our spiritual last end or intimating it by their order to it ; nay , if we but contemplate even essential heaven it self made the object of our senses , to comply with our weakness , by the word 's being made flesh and dwelling amongst us , his being born , his suffering cold , hunger , persecution , banishment and other inconveniencies in his life ; his curing our diseased , comforting our afflicted , raising our dead , and other miraculous actions ; his being bound , buffetted , scourged , crown'd with thorns , and lastly crucify'd ; and all this believed to be for our sakes ; all of them objects most sensibly and palpably affecting our understandings and thence sliding movingly ( and this by their sensible nature ) into our very wills ; we shall discover that the infinit spiritual good we spoke of is become through the provident goodness of our god , both as easily appliable as the most visible and concerning civil actions working on the best sensations of our forefathers , the best and amplest authority in the world to make their sensations ours , and the whole course of our life , actions , sacraments , and all other outward shows which could be invented to make such mysteries maniable , can possibly render them ; and that , if after all this they can be conceiv'd to want any thing of the sensibleness , 't is abundantly supply'd by that deep impression which the sacred horrour of the reverence given to them makes , and the efficacious wayes to excite and and preserve that reverence . all which wayes and objects , thus easily and strongly appliable were frequently and efficaciously apply'd by the education of parents and by the discipline and oeconomy of the church , which brings those speculations to practice , was ever , and must needs reach the generality . in a word , christianity , urg'd to execution , gives its followers a new life and a new nature ; than which a nearer application cannot be imagin'd . no application therefore is wanting ; wherefore , the efficient and the matter being proper and fitted to one another , the effect must still be or continue ; that is the delivering down sincerely and carefully christian doctrin first received must still continue in some great multitude at least , and this to the end of the world . seventh discourse , an objection clear'd , and the beginning and progress of an heresy connaturally laid open . 1. what onely and mainly seems to prejudice our argument is , that there have actually been many hereticks or deserters of tradition . to which i answer that 't is not to be expected but some contingency should have place where an whole species in a manner is to be wrought upon . it sufficeth us that the causes to preserve faith indeficiently entire are as efficacious as those which are lay'd for the propagagation of mankind ; the virtue of faith not being to continue longer than mankind , its onely subject , does : and they will easily appear as efficacious as the other if we consider the strength of those causes before explicated , and reflect that they are effectively powerful to make multitudes daily debar themselves of those pleasures which are the causes of mankind's propagation . and , if we look into history for experience of what has past in the world since the first planting of christianity , we shall find fa● more particulars failing in propagating their kind than their faith. 2. i know the multitudes of hereticks which have from time to time risen makes this position seem incredible ; wherefore , that we may 〈◊〉 once both open tradition and make good ou● tenet , we will reflect how an heresy is first bred to inforce then our former argument , we mus● look on christ's church not onely as on a congregation having in their hearts those most powerful motives already spoken of , able of their own nature to carry each single heart possest by them , though left at its own liberty ; but as o● the perfectest form of a commonwealth , having within her self government and officers appointed by christ himself , and so look't upon by the faithful , to take care all those motives b● actually apply'd as much as may be to the subject layity ; and that all the sons of the church be aw'd by wholsom disciplin to conform their lives according to the doctrin they profess . yet notwithstanding , as in the civil state , maugre the laws and care of governours , it happens sometimes that some particular person turns rebel or outlaw , and associates to himself others ; so it happens sometimes in the church , that , because 't is impossible the perfection of disciplin should extend it self in so vast a multititude to every particular , some one or few persons , by neglect of applying christian motives to their souls , fall into extravagancies of spiritual pride , ambition , lust , or other vices ; and itching with desire of followers to honour and support them , they first lay hold on some accidental miscarriages , as foolish opinions or ill lives of some in the church , which they aggravate beyond all reason to justify their rebellion , and 〈◊〉 invent and propose new tenets to others ; which partly by their plausibleness , partly licentiousness , suting with the curious or passionate humour of diverse , if governours be not vigilant and prudent , draw them into the same faction with themselves ; especially , if they get the state on their sides , secure indemnity and hopes of reward draw the corrupt hearts of many to bandy with their fellow-revolters against the former church . thus a body is made ; inconsiderable in respect of the whole , which yet is engag'd by the natural care of self-preservation to make head against it . the church stands upon the uninterrupted succession of her doctrin from christ , grounded on the noon-day manifestation of the most universal and clear attestation in the world : the other's known newness makes it impossible to human nature ( though most deprau'd ) to pretend this reception from immediate forefathers ; the contrary being so evident to the whole world's eye-sight that this were to tell an openly to no imaginable purpose . they must cry therefore the church has err'd in faith , else they condemn themselves ; whence they are oblig'd at next to renounce and disgrace tradition or the living voice of the church as unfit to be a rule , which left in force would presently quash and strangle all their attempts . after this a new rule must be sought for ; either some private inspiration , or some waxen-natur●d words not yet senc't not having any certain interpreter , but fit to be plaid upon diversly by quirks of wit ; that is , apt to blunder and confound , but to clear little or nothing . their policy must be to study vapour in wordish learning , to be dextrous in criticisms and all that can conduce to the various acception of words ; and then to hook catholicks from their infallible and evident way of tradition , to combat with them at their own weapon and in their own way : in which if the catholick be so unwary or good-natur●d as to engage , and having been inur●d to more solid and sober grounds for his faith , be not perhaps so skilful in beating the air as his bird-witted opponent , presently a victory is proclaimed with the loudest trumpet of fame , and ( vanity being generally their god who place their honour in such aiery sorts of learning ) blaz'd up and down to the commendation of themselves and perversion of others . but a company which makes such a bustle cannot long want a name ; wherefore , the traditionary christian having ever enjoyd the appellation of catholick , and it being impossible their adversaries should by any design or craft after the common language of mankind , hopeless to attain the name of catholick , they are forced to content themselves ( though unwilling ) with some other new one ; which , nature , working upon their own comportment , determines to be either from their authour , as lutherans , zuingliaus ; or their new tenet , as tritheits , sacramentarians ; or some combination amongst themselves , as protestants ; or , lastly , some particular carriage , as quakers , dippers , &c. 3. these first adherents to the upstart novellist being clung into a body , after a while young understandings ripening to a capacity of faith , things are presently alterd ; the pretended rule of scripture's letter's self-sufficiency is immediately thrown by as useless any farther ; design hath got its end already , and the natural way of of tradition begins to take place again and recover its self ; nay the reformers themselves are forc't to crave help of it to keep their company together . children are taught that they are to believe their pastours and fathers ; and , though they are permitted to read the scripture when they come at age , yet they are told they are to guide themselves by the sence their pastours and fathers give it , which is that they ought to guide themselves by the faith of their parents and teachers in interpreting scripture ; the very way catholicks ever took in that particular : and , if any company of men though now mature to judge , presume to follow their own judgement in interpreting it , and differ from those first reformers , these if they get the power in their hands will presently fall to oblige them by force to act , that is ( if they would have them do it conscientiously , which else were to force them to sin ) to hold as they do , and persecute or punish them if they do not ; whereas they guide themselves to their best capacity by the scripture's letter which is the very rule of faith their persecutors taught them and made use of themselves when they broke from the church . which evidently shows that a new rule is introduc't ; and that it is not indeed the letter of god's word which is now thought fit to guide the readers of it to faith , but those men's interpretations of it . so that the breaking from tradition and consequently the church casts them most inevitably upon these self-contradictions . first , to reform npon pretence of the scripture's letter being the rule of faith , yet afterwards in practice to desert that rule in their carriage towards others . secondly , to disallow to others those grounds themselves proceed upon . thirdly , to pretend first the scripture's letter clear of it self without needing the church to interpret it , so to avoid condemnation from the former church ; yet afterwards , to judge the followers of it to their best power to go wrong ; that is , to confess it obscure , and to need their new churches interpretation . 4ly . to persecute others for taking that way , which they held ( at least pretended ) meritorious in themselves . 5ly . to oblige others to relinquish the sole guidance of the scriptures letter and to rule themselves by their tradition ; and yet at the same time when they write and dispute against catholicks , to impugn tradition or the doctrin of forefathers as unfitting to sence it , and abet onely the self-sufficiency of scriptures letter . and , lastly , to impute that carriage to our church as a fault which themselves practice upon their own subjects : and , which is most material , our church punishes none but such as desert the rule she recommends ; whereas they punish those under them for following too close that rule which themselves recommended and applauded , as the whole and sole bafis of their reformation . 4. now , what can follow hence but that their ecclesiastical subjects whom common sence cannot but make exceeding sensible of such their unreasonable carriage , in persecuting them purely for following god's word or the scripture's letter to their best power , which themselves had taught them might securely , nay ought in conscience be follow'd , let the consent of forefathers and the present church made up of mee● men say what they would , what follow 's , i say , but that exasperated beyond patience by this procedure which they will be apt to conceive to be a most senceless and self-condemning tyranny over their consciences , they will ( unless governours be vigilant , ) strive to wreak their malice against their persecutors ; and if they be numerous and powerful , endeavour to involve whole nations in war and blood ; which god of his mercy avert from our distracted country . of so main consequence it is both for church and state that men's minds be right set in the fundamental grounds of christianity ; and that the principle they build religion on be evident , that is , apt to unite their understa●dings and by it their affections ; not uncertain and vertible , which must needs lead ( if pursu'd by an earnest zeal ) to nothing but diversities in opinions about faith , thence to dissensions and feuds in the will , which upon any great pressure will be apt to break forth into actions of highest enmity ; and by the irreconcileableness of such interests , ( neither side being able to yeeld to the other in what each of rhem holds sacred , religious and conscientious ) endless and fiercest bickerings are apt to succeed , even to utter desolation ; as frequent histories too lamentably record . not that i intend the justification of those revolting sects , who having no certain grounds of controversy are both self-condemn'd by the common light of reason for disobeying a certain and known legal authority ( which god's law and plain reason commands them to submit to ) to maintain an uncertainty , that is for any thing they know an error ; and , were it a known truth they held , would be no less condemn'd by the law of god and common reason , nay out the nature of religion it self , for making rebellion and an unimpower'd sword the defence of truth which stands firm on a surer basis. i onely mind prudent considerers on the by how much it conduces to state-unity and peace that the principle of conveying faith to us be built on sensible evidence acknowledgable by all mankind , when rightly understood ; and not left to giddy interpretations of private fancies , which are apt to run so eccentrically to one another , that we can never expect they shall have any common point , where to fix and unite men's minds and afflections . 5. the usefulness of this parergon serves to elucidate as it were ptactically and experimentally the certainty of tradition . the particular use we make of it in this present discourse , whence we digrest into it , is to conclude ( as well as we can of things at a common view , which yet is no less certain ) that the number of the actual deserters of the natural way of tradition have been but few , to wit the first revolters , a small handfull compar'd to all christianity besides , and onely occasionally not constantly happening ; that the descendents of these revolters were taught by them to believe them in the right , in interpreting scripture , and not their own judgments ; that is , follow'd the way of tradition , however misplac't : to which if we compare the numerous contingencies both in man's nature and other circumstances , hindring propagation , every day happening , we shall find much reason to prefer the multitudes of the other before this : but if we add to this consideration the daily decay of innumerable particulars , upon whom the continuation of mankind depends , by natural or accidental deaths , and reflect on the innumerable new subjects and even whole nations into which tradition hath and does daily propagate it self , and those uninfected by new heresies for whole ages , that is without any one deserter of tradition among them ; and none of those beholding to progenitors for their faith but to externs who converted them , whereas propagating their kind can onely be by those of the same race ; we shall find that the causes laid to propagate & preserve a body of traditionary christians look far more steadily and less needing a recourse to any particular providence than those which we can discover laid for the keeping on foot a body of men. whence , if any ( as the common fashion is ) bring against the perpetuation of tradition such wildroving arguments as would equally strike at the certainty of perpetuating mankind , or continuing any species in nature , the readiest answer is to show they do so ; and then to tell them we intend not tradition should last longer than the onely species capable of faith will ; that is , longer than mankind is to stand , who onely can have it or need it . eighth discourse . endeavouring to demonstrate à posteriori the vninterruptedness of tradition hitherto . 1. having seen and weigh'd the strength of those causes which preserve and continue tradition on foot , and thence endeavour'd to demonstrate its indefectibleness as the proper and necessary effects of those causes ; we will now begin our discourse at the other end , and try if we can conclude the same from some proper effect ; that is , from such an effect as could onely have sprung from the actual indeficiency of tradition as its cause : that so we may show the certainty of faith's conveyance to us do●bly guarded , and on all sides evident . 2 though indeed this seems a needless endeavour against the protestant who yeilds that those points of faith in which we agree came dow● by this way of tradition . whence , he is to be prest to answer candidly these queres . w● not the trinity , incarnation and other points 〈◊〉 which we agree held in all ages since christ by gods church ? he must yeild it , no protesta●● ever denying it ; besides that we both agree to call that god's church which held those mai● points of faith. next , he is to be askt , whether seeing those points were held ever of faith , fathers did not actually teach children so , or the former age the later . common reason will teach him they did ; which devolves into this that a protestant must confess those points came down by tradition , and that tradition hath not faild to bring them down to us . ask him next by what virtue tradition perform'd this and whether the same virtue were not powerful to bring down others as well as these had any such been ? and , when he assignes this virtue , i cannot suspect him negative in so plain a point . ask him farther ; is there not a necessary connexion and relation between such a constant cause and its formal effect ? so that , if its formal effect be those points received as delivered ever , the proper cause must be an ever-delivery , whence , we can argue from such an effect to its cause for any particular point , and consequenly for any point that is in controversie between them and us , in case it be a point we held ever deliver'd : and if so , as manifest reason evinces it , our now-held faith was taught by christ and his apostles , and our dispute is at an end . but , because i rather suspect the protestant seeing his cause and interest too deep engag'd and himself streightned by such strict connexion of terms , will fly of and deny tradition to be a necessary cause , notwithstanding its constant tenour of having wrought this its effect millions of times , or from step to step during so many ages , and will not care to alledge that all this is pure chance and contingency , i shall pursue the designe and method i at first intended . 3. the effect then we will pitch upon and avow to be the proper one of such a cause , is the present perswasion of traditionary-christians ( or catholicks , ) that their faith hath descended from christ and his apostles uninterruptedly , which we find most firmly rooted in their hearts . and the existence of this perswasion we affirm to be impossible without the existence of traditions ever-indeficiency to beget it . 4. to prove this , i lay this first principle . that age which holds her faith deliver'd thus from the apostles neither can it self have chang'd any thing in it , nor know or doubt that any age since the apostles had chang'd or innovated any thing therein . this proposition needs no proof to evidence it , but onely an explication ; for , since no man can hold contrary to his knowledge , or doubt of what he holds , nor change or innovate in the case propos'd without knowing he did so ; 't is a manifest impossibility an whole age should fall into an absurdity so inconsistent with the nature of one single man. 5. the second principle shall be this , no age could innovate any thing , and withal deliver that very thing to posterity as receiv●d from christ by continual succession . for , since man is a rational creature , he must have some reason or motive , good or bad , which he proposes to himself as an eud to be atchiev'd by his action ; and ( whatever his remote end is ) his immediate end in telling posterity a late invented thing was held immediately before , is to make them believe it ; wherefore , since a seen impossibility cannot be a motive to one not frantick , and that 't is evidently impossible they should make posterity believe a thing so universally known to be false as this must needs be ; because were it possible the whole age should conspire to tell such a lye , ( the whole , i say , otherwise the refusers would easily discover the cheat ) yet 't is manifestly impossible all at age to know the truth should conspire from so many several and so far distant places , in the precise time to deceive the new off-spring every moneth ripening to a capacity of such knowledges , or blot out all the monuments which would evidently undeceive their abused posterity : 't is then as impossible this principle should falter as that the foregoing age should conspire to act without a motive or that the succeeding age should believe what they know to be otherwise ; that is , should hold both sides of a contradiction in a clear matter of fact , which is utterly inconsistent with a judging or congnoscitive nature . 6. these principles lay'd , we we will advance to the proof of our main conclusion on this manner ; that since neither any age ( by our first principle ) could hold a new introduc't point for not-new but immediately deliver'd ; nor yet any foregoing age ( by our second ) make it be receiv'd as not-new by posterity , it follows that in no age could any doctrin changing the immediate faith of fore-fathers or new at that time , come in or be received under the notion of immediately deliver'd or not-new at that time . wherefore , since nothing can descend or come down under the notion of not-new , or deliver'd uninterruptedly , unless it first come in or be receiv'd under the notion of not-new or deliver'd uninterruptedly , nor be held by us as descended under such a notion unless it did actually descend to us under such a notion ( by the second ) it follows manifestly that , if we now hold it descended as such , it did descend as such , and consequently was received by the deliverers as such ; and ( the same reason holding equally in each age from christ , ) came down consequently from christ and his apostles . no power then or wit of man could make our faith now held to be so descended , but its having been actually so descended : that is , onely the existence of tradition's indeficiency could have effected this present persuasion of traditionary christians ( or catholicks ) that their faith descended uninterruptedly from the apostles . it being then manifest by experience that this effect or present persuasion is , ( for all catholiks hold the church never fail'd in faith , ) 't is demonstratively evident that its proper and onely cause has been put ; that is , that christian tradition has ever been held to by a body of men consisting of the predecessors to those whom we find actually thus perswaded . ninth discourse . opening the incomparable strength of the churches human authority , and the infinit advantages accrue to it by the supernatual assistances of the holy ghost . 1. but all this is nature may some say , and by this method an heathen may by his natural wit become a good christian. by which word nature , if the objecter means reason wrought upon by motives laid by god's special goodness to bring souls to bliss , i wonder what else is supernaturality but this which he miscalls nature ; and why reason , rectify'd by such lights and proposals as the force of nature could not have aym'd at much less effected , ought not to be said to be affected supernaturally , however those very motives be connatural to our souls : it being evident that we use even the natural power of our reason in discoursing of things above our reason ; and , on the other side to expect no constant way or common path of motives laid for the salvation of mankind , but extraordinary inspirations for each particular man , unravell's the order of god's best providence , and is the very notion of fanatickness . but to meddle with this point is out of my road otherwise than to take my rise hence to show how far christian tradition is strengthen●d above the greatest meerly-human testimony whatever : and that the church owes this strength to those motives supervening to meer nature , which we rightly call assistances of the holy ghost ; in regard they are built on perfections of will in the faithful , or on virtues , the effects properly attributed to that divine person . 2. ere we come to explain what advantage the church as thus divinely assisted has over her self as meerly wrought upon by human motives , we will compare first her human authority with some other vast body of testifiers which may most seem to stand in competition with her . and an eminent and acute opposer of tradition has already pointed us out a choice one ; namely , that of the mahometans for mahomet's existence : which we doubt not to have the power to convey down the truth thereof with infallible certainty to the end of the world , if follow'd ; not do we think the most sceptical protestant doubts but it has had the force to make it self be follow'd hitherto ; however at unawares their calm reason grants that to a body of turks which their passion makes them question and even deny to a church of christians . yet , i averr that the human force of tradition in the church for the descent of the main body of christs doctrin far exceeds that of the turks for mahomet's existence . 3. to shew this in brief i note in the first place and chiefly ; that howsoever a report may spread universally from a small beginning in the quality of a rumour , yet the force of its credibility , if it be a matter of fact , is founded on the quantity and quality of those who first saw or perceiv'd it . putting then the quality of the testifiers in both cases to be equal , so to bring our controversy to a smaller compass , and comparing onely the quantity or number of the original testifiers on both sides ; what proportion is there between that handful of men about mecha and some few other places where mahomet conquer'd and planted his doctrin , and those vast multitudes whom all the apostles , disciples , and apostolical men converted by most powerful miracles in so many distant nations in the world ? if we lay them together we shall find that few saw or felt ( that is , were witnesses of ) mahomets existence so much as once , in comparison of those who were every day imbu'd with and practic●t christian doctrine . a new consideration springs hence that 't is a thousand times easier for that single company of arabians and syrians to conspire to a ly and so deliver down to us a false mahomet , than it is for such a multitude of people in so remote countries as first suck't in christianity to conspire in the very thought of having such a conspiracy . and , lastly , it was as easie by oft repeated sensatio●s to know christian doctrin at first to that degree as to govern their actions by it ( which is all that is requisit for the generality ) it giving the principles to the daily practice of their new life as they were christians , as it was for these other witnesses to be certain of mahomet's existence ; and much easier , in regard the greater part by far of those whom we allow witnesses of mahomets existence perhaps scarce knew him by sight ; not conversing him daily or very often , as each of the primitive christians did with those points of faith they guided their lives by . 4. the human authority then of the church being such as exceeds she evidence of other testimonies , which yet are such that amongst all the most extravagant opiniastres none was ever found so frantick as to doubt them ; and should any do so , all sober mankind would esteem them stark mad ; which could not be done in reason unless they renounc't perfect evidence , that is , unless those testimonies were perfectly evident : this , i say , being so , some may think it superfluous and a quirk of an overstraining fancy to contend there is any greater evidence to ascertain the conveyance of our faith from christ's time to us . but , whoever reflects on the reason of those words , sic deus dilexit mundum ut filium suum vnigenitum daret , john 3. 16. or for those , nunquid de bobus cura est deo ? 1 cor. 9. 9. nonne vos magis pluris estis volatilibus caeli ? mat. 6. 26. and such like ; or , on what metaphysicks demonstrate concerning the perfect methods and wayes of essential wisdome , will easily be convinc't that , if the salvation of mankind be the end of this material world's creation , the providences to bring about this end ought in true wisdome be so particular and so sublimely efficacious that the means laid for the preservation of any other species in nature would scarce deserve the name of a providence in comparison of the other . whence follows , that the means which are mainly influential to promote man towards bliss ( such as is faith , the rule of that life by which he tends to heaven , and the substance of his hope which gives the vigour to that life ) must be certain ( its efficacy depending on this certainty ) beyond any evidence meer nature could compass . which that great mèditater on god's law day and night well comprehended , when out of the full sight of this truth he burst out into that expression of wonderment , testimonia tua , domine , credibilia , facta suut nimis . 5. we will briefly touch at some of the advantages which those assistances superadded to nature give the church , and leave them to be scann'd by the leasurely thoughts of attentive considerers . 6. first then , we find that 't is natural to every man that his phantasms should be such as the impressions of the objects are apt to make them , his thoughts appropriated to his phantasms , and his outward expressions concerning the thing , and amongst them his words , conformable to his thoughts : so that true words and sincere actions are the proper effects of the other causes , and necessarily produc't by them if designe hinder not : which amounts to this , that 't is natural for every man to speak truth ; and that , whenever one speaks false wittingly , artifice makes him cast about to contrive a ly fittingly to the end he aims at ; whence it is that fools and drunken men , who are incapable of such artifice , use to tell the plain truth . if this be so in nature , and that grace is to perfect nature in whatever is good in it , it follows that one truly christian heart is far more fixt to veracity than others not imbu'd with those heavenly tenets ; and consequently that a multitude of such incomparably exceed , in point of testifying , the same number of others unfortify'd by christ's doctrin . 7. this will be clearer if we reflect upon the way by which original corruption violates frequently in execution this natural veracity ; and 't is this ; that inclining and transporting them to the undue love of creatures even to the injuring known rational orders laid in the world and most necessary for the subsistence or universal well-being of mankind ( which we call the commandments ) hence , afraid to own such an enormous procedure , they cast about to cloak it with sought pretences . the sum therefore of christianity tending to implant in the hearts of the faithful an over-powering love of supreme spiritual goods attainable in the next life , and by consequence to take off their extravagant affection to earthly things , it leaves man's natural disposition to truth free to do its effect , and renders needless that crafty way of design , onely which could byass and pervert the will from pursuing the way of nature . 8. compare we now the positive motives , natural and supernatural , obliging to veracity , and we find the hopes and fears which christianity proposes to make and keep men good as infinitly exceeding the natural ones as eternity does a moment , abating the intenseness of the goods and harms hop't for and fear'd , nay held firmly by all and conceited lively by many to be beyond all imaginable comparison greater than the other . yet experience tells us and none doubts but that these transitory and incomparably-less goods and harms are sufficient motives to oblige bodies of men to deliver down politick or natural matters of fact , as the existence of such former kings ( to blunder which truth there wanted not highest interests were it conceiv'd feisible ) such eclipses , wars , &c. inconcievably more powerful then must the other motives be to oblige them to veracity in such narrations on which the destroying or preserving those highest concerns depend . and what prevalency eternal motives had over temporal ones when they came to clash so neer as one must forego one hope or the other is seen by the perpetual and constant sufferings of the martyrs in all ages , and the many persecutions daily and gladly undergone every day in many places for conscience-sake . 9. in the natural commonwealth there are multitudes of men deputed particularly to great trusts , and some extraordinary ceremony done upon them to make them true to such trusts , nay oaths by things they highly reverence taken , not onely by those officers , but sometimes ( though rarely ) by the generality to secure their fidelity . but what proportion can those ceremonies bear being but of human institution to the sacraments of the church held to have been instituted by christ himself ; many of which are common to all christians ; some to initiate them most solemnly at first , or to rivet that initiation with a new military tessera ; some to strengthen and cure the languishing ; some to win to love by acts of greatest bounty ; others are proper to impower some as officers to oversee the common affairs of faith ; all tending to strengthen powerfully the generality not to prevaricate from the faith held ever truly received down , and particularly to oblige governours not to bely themselves or connive at others grosly belying their forefathers and betraying their depositum . 10. though nature teaches the rudest that they should not do to another what they would ●ot have done to themselves , yet original cor●●ption too often makes us prevaricate in pra●ice from that evident rule : and the reason because while men's affections are chiefly ●tch't on temporal goods , hence , in regard ●hey are finite , that is such that if one have ●ore another has less of them , such men are ●t enviously to deprive their partaking neigh●ours of them , that so the greatest part may ●ll to their own share : but , such an action can ever proceed from , nor thought enter into the ●ost deprau'd nature as to harm another without ●y good to himself . now , this in our case ●ust be put , if we put christian fathers mis●aching their children unreceived doctrins for ●●ceived contrary to their own knowledge . for , ●●pposing sanctity in the church , that is , that ●ultitudes in it make heaven their first love , ●nd look on spiritual goods as their main con●ern , which are of such a nature that none has ●ess for another's having more , but on the con●●ary the multitudes of virtuous persons would ●elp to encrease both virtue and glory too in ●heir fellowes and relations ; it follows , that ●ad those fathers in any age consented to mis●●ad their posterity from what themselves con●eit to be true , they should do the most extream ●arm imaginable to others , without any the ●east good to themselves ; which is perhaps im●ossible in one single man , more in a few , but ●nfinitly in a multitude , especially of good men moreover , christ's law being the law of ch●rity , which includes love of our neighbou● 't is directly opposit to the principles of christi●nity to do them an injury of so high a nature 〈◊〉 to debar them heaven and send them to hel● and all this gratis . 11. again , the greater the recommends any truth is , the greater is the obligation not bely our selves and it . let us weigh then 〈◊〉 recommends which christian doctrin receive from forefathers had ; either as to its serious 〈◊〉 port , that it be faithfully transmitted to other● or the universality , conceited wisdom , goo●ness , &c. of the recommenders ; and then 〈◊〉 lance it with the recommendation of any nat●ral or civil truth whatsoever , and we shall 〈◊〉 it levitate like an inconsiderable feather or 〈◊〉 in comparison of the vast poize and weig● sway with which the other descended . 12. nothing is by nature more deeply 〈◊〉 more universally rooted in the hearts of manki●● than a dear and tender love of their off-sprin● and a careful provision for their passing their 〈◊〉 well , that is free from miseries , with a com●tency of such goods as are held fitting for th● nature . but how much more care must cha●●ty oblige parents to have of their children , 〈◊〉 to use the means they conceive proper to bri● them everlasting and infinit bliss in heave● and to avoid them intolerable and endless mis●ries in hell ? especially , since the performing ●evaricating from that duty is of equal concern 〈◊〉 themselves ? how strange an advantage ●peradds christianity in this particular to the ●earest natural love of our selves , or of our near●●t relations who are next our selves ! 13. consider we next the natural care of not ●●sing one's credit , and we shall find in com●on that , the good opinion of others we call ●redit or repute is look't upon as a most necessa●● means to make men fit for human society or ●ommerce , and without which none can expect 〈◊〉 thrive in his vocation or live with comfort . ●eflecting next on the degrees of discredit , we ●nd that he who tells a lye for his own ad●antage though without any harm to others , with ●uch ado escapes some disrepute ; but if his ●yes be pernicious , he is held an arrant villain ; ●f to nearest friends and relations , still greater : ●f the mischiefs he does by his salse words or ●ealings be exceeding great ones , he is yet more ●bominable , and proportionally still as the harms , ●e induces , grow . if the motives he had to keep ●im good were very strong and efficacious , he ●s still more enormous ; and , as the strength of ●hose preservative motives encrease so is his ma●ice still enhanc't . but , if he go about all this wickedness boldly and confidently without ca●ing who knows it , especially if he back his most notorious and most pernicious lye with deepest oaths and perjuries by things most sacred , he is now conceiv'd to be arriv'd at such a pitch of wickedness , that he is no longer to be held a man , but a divel incarnate . but , how incomparably more wicked and consequently disgraceful must that man be , who believing christ's doctrin to be thus received and the means to salvation , should teach his children otherwise ! the believed mischiefs he does his nearest relations , no less than the loss of heaven and the sad gain of hell-fire for all eternity ; the motives he had not to do it , as to his own concerns , full as infinit ; his lye most notorious to all about him , and even the whole world. and , if he be a pastor , who ( besides other sacraments implying most obliging vows not to renounce his faith ) is consecrated by a particular one to preach christ's doctrin truly and to preserve his flock sound in faith to his power , then to prevaricate from this duty renders him a sacrilegious abuser of the most holy state of life , and most inviolable tye this world , as sanctify'd by our saviour , has in it . what inconcievable villany then and consequently discredit must that man seeingly undergo , who shall misteach his own fancies for doctrins deliver'd ; and how impossible is it a world of forefathers should all conspire to make so desperate and absolute a forfeit of their reputation and honesty ! 't is not possible to be summ'd up or even ghest at , being beyond all proportion . the advantage then with which christian doctrin in the mind of each , and the holy ghost in the hearts of most of the faithful , rivet and confirm this natural care of credit to the preserving tradition inviolable , is incomparable and in a manner infinit . 14. it would require a large volum , to unfold particularly how each virtue contributes to show the inerrable indeficiency of tradition , and how the principles of almost each science are concern'd in demonstrating its certainty : arithmetick lends her numbring and multiplying faculty to scan the vast number of testifiers ; geometry her proportions to show a kind of infinit strength of certitude in christian tradition above those attestations which breed certainty in human affairs ; logick her skill to frame and make us see the connexions it has with the principles of our understanding ; nature her laws of motion and action ; morality , her first principle that nothing is done gratis by a cognoscitive nature , and that the body of traditionary doctrin is most conformable to practical reason : historical prudence clears the impossibility of an undiscernible revolt from points to descended & held so sacred ; politicks show this to be the best way imaginable to convey down such a law as it concerns every man to be skilful in : metaphysicks engage the essences of things , and the very notion of being which fixes every truth ; so establishing the scientifical knowledges which spring from each particular nature by their first causes or reasons exempt from change or motion : divinity demonstrates it most worthy god and most conducive to bring mankind to bliss . lastly , controversy evidences the total uncertainty of any thing concerning faith if this can be uncertain , and makes use of all the rest to establish the certainty of this first principle ; and , which settled , secures scripture as far as is requisit , and all things else that can mainly concern salvation . to pursue these and many other testimonies of tradition's infallibleness is not my task at present : i shall content my self with concluding , that , as we have prov'd it self-evident that tradition if ever held to is an inerrable rule , so our four last discourses have shown its ever-indeficiency or rather indefectibleness , scientifically evident ; and as strong as nature and grace strain'd ( as we may say ) to their utmost can make it . corollaries from the former discourses . 1. none can pretend to have faith ( by the ordinary course of god's providence ) but the holders to tradition . 't is prov'd by our conclusion formerly deduc't , ( disc. 5. § . 15. ) that tradition is the rule of faith , that is , the ordinary way to arrive at faith. 2. none can with right pretend to be a church but the followers of tradition . for , since ( corol. 1. ) none can have faith by the ordinary course of god's providence but the holders to tradition , and a church must be a congregation of persons truly faithful , or who have true faith coming to them by ordinary means , ( as we daily experience , ) 't is manifest that none but the followers of tradition can pretend to be a true church . 3. none can be of the church or any church but followers of tradition . for , seeing a church is a congregation of persons who have true faith coming to them by ordinary means , and ( disc. 5. § . 15. ) tradition is this means , it follows that none are of the church or any church but they who have true faith by this means , that is , who follow the means of tradition . those who renounce tradition or immediate delivery , are ipso facto cut off from the root of faith , and cease to be truly called faithful . for seeing that is to us , or in the way of reasoning , the root of any knowledge whence that knowledge springs , and faith is no knowledge in us , ( disc. 1. 15. and corol. 1. ) but by relying on the rule of faith or tradition as on its principle , 't is manifest that they who renounce tradition want the root of faith , nor consequently are faithful nor of the church , but are dead branches or opiners onely . 5. that company of men who follow such ancestours as formerly renounc't tradition or immediate delivery are no less cut off from the root of faith. for , since ( corol. 4. ) those ancestours renouncing tradition formerly were by so doing cut off from the root of faith , their followers ( for how many generations soever they continue ) must be so likewise , as wanting and not daring even to pretend to that faith●causing principle of tradition or uninterrupted delivery which their forefathers had renounc't . 6. they who follow such ancestors as formerly had manifestly renounc't tradition ( how numerous soever ) can never claim to be a part of christian tradition or deliverers of faith. first , because ( corol. 5. ) they are cut off from tradition and so can be no part of it . next , because christian tradition is indeficient or uninterrupted , ( disc. 6 , 8 , and 9. ) and so none can lay claim to it who cannot lay claim to uninterruptedness ; which those we speak of cannot . the saying then of vincentius lirinensis , id teneamus quod ubique , quod semper , quod ab omnibus creditum est , and that we must follow vniuersality , antiquity , and consent , can onely be meant within the verge of those who adhere to tradition , or follow the doctrin formerly deliver'd , not of those who have broke from it ; otherwise all hereticks in the world , especially the primitive ones might claim to be part of the church . 7. they who pretend themselves reformers in faith , do ipso facto , manifest themselves cut off from the root of faith and the church . for since points of faith are truths , and so have no degrees in them , but are indivisible ; reformation in faith cannot mean mending faith , but putting it anew . but this presupposes tradition interrupted , wherefore reformers in faith must renounce uninterruptedness of delivery , that is , they must renounce tradition ; ( disc. 6. 8 , 9. ) and consequently they are cut off from the root of faith. ( coroll . 4. ) 8. that body of men who adhere to tradition can evidence clearly and plainly who are truly faithful , who not . for , since ( coroll . 4. & 5. ) to those men 't is all one to renounce immediate or uninterrupted delivery , or follow those who renounc't it , as to be cut off from the root of faith ; and all one to be faithful and to rely on that principle : again , seeing 't is evident by clear matter of fact who rely and proceed upon it , who not ; that body of men who adhere to tradition can evidence clearly and plainly who are truly faithful , who not ; and ( if church-government be instituted by our saviour and so a point of faith , and so descended to us by the rule of faith ) who are of the church , who not . 9. none else can give any certain account who are to be held truly faithful and of the church , who not . for since without tradition both letter and sence of scripture is uncertain ( disc. 4. ) and subject to dispute ( as we also daily experience ) it follows that all the deniers of tradition are uncertain who have the right letter or sence of scripture ; that is , whom they are to esteem faithful ( or sit to be of the church ) whom not . again , tradition being the onely certain rule of faith , if one revolter from it may be admitted , all may , so they prosess christianity in outward talk which they will easily do : wherefore , since the denier of tradition deems some one revolter from it to be of the church , that is , himself ; he may , nay ought judge so of all the rest , provided they talk a few fine pious words of god and christ , which what hereticks but did ? 10. none can rationally punish the revolters from their faith but that body which adheres to radition . for since , setting aside tradition , both letter and sence of scripture is uncertain , ( disc. 4. ) the guilt of those revolters is also uncertain : seeing then none can even pretend to correct a fault much less punish it upon uncertain grounds , none can rationally go about to punish their revolters from faith unless it be that body which adheres to tradition ; and they can . for , in regard tradition's certainty is evident to the rudest by common sence , ( disc. 5. § . 8. ) and likewise 't is as evident to governours who revolt from it as it is to know when one dis-acknowledges and rises against a settled civil authority and the laws of the land ; 't is most manifest that the revolter hath both passion or guilt enough to be held punishable , and the christian magistrate evidence enough of his fact to go about to punish it . to avoid mistake , i declare that in this corollary i onely discourse what may or may not be done upon a church-account , what may be fit to be done upon a state-account , i am neither able to judge , nor do i meddle with it . 11. no company of men hang together like a body of a christian common-wealth or church but that which adheres to tradition . for , since 't is manifest that every external commonwealth or body of men hath some outward marks proper to it , by which the members of it have their coherence , or consistency and that those are certain tokens to distinguish it from any other ; and as manifest that all the marks proper to a church as such depend upon the rule of faith , ( disc. 1. § . 15. ) and their certainty on its ; and lastly , that none of the pretended rules of faith ( all of them building on scripture's letter ) are certain , ( disc. 2. 3 , 4. ) without tradition ; it follows that no other company have any principle of distinction from others , that is either of constitution or self-preservation under the notion of church , but that which adheres to tradition . all the loud out-cry then made commonly against that body which adheres to tradition , call●d roman-catholick , for accounting it self onely the vniversal church and excluding all others is but empty noise , and her claim rational and well-grounded , till it be shown by evident discourse that the other pretenders have some other more evident and certain rule to know who are of the church who not , than this of tradition now produc't and explicated ; upon which she proceeds and by which she consists . 12. there is no arguing against tradition out of scripture . for , since ( as we have prov'd disc. 4. ) there can be no absolute certainty of scripture's letter without tradition , this must first be suppos'd certain ere the scripture's letter can be rationally held such ; and consequently ought in reason to be held vncertain while tradition is thought ●it to be argu'd against , that is , while it's certainty is doubted of . wherefore since none can argue solidly upon uncertain grounds , none ought to argue against tradition out of the letter of scripture . 13. none can in reason oppose the authority of the church or any church against tradition . first because in reality tradition ( rightly understood ) is the same thing materially with the living voic● and practice of the whole church essential , consisting of pastors and layity ; which is so ample that it includes all imaginable authority which can be conceiv'd to be in a church . secondly , because in the way of generating faith tradition formally taken is antecedent to , ( disc. 2. § . 11. ) and so in the way of discourse working by formal and abstracted notions its notion must be presuppos'd and its certainty establish't before the notion and certainty of faith , consequently of faithful , and consequently of church , which must necessarily be a congregation of faithful . whence they would argue very preposterously who should go about to oppose church against tradition ; this being the same as to think to establish the house by overthrowing the foundation . 14. none can in reason oppose the authority of fathers or councils against tradition . this is evident by the former , ( corol. 13. ) in regard neither of these have any authority but as representatives of the church , or eminent members of the church : nor can any determin certainly what is a father or council ( disc. 2. § . 11. ) till the notion of church , that is of faithful , that is of faith , that is of rule of faith , that is of tradition be certainly establish't . 15. no disacknowledgers of tradition are in due of reason but in courtesy onely to be allow'd to argue out of scripture's letter , father or council . for , since , wanting tradition they have certainty of none of those ( as was prov'd , disc. 2. § . 11. ) 't is manifest that , disacknowledging tradition , while they alledge and talk of these they alledge and talk of things themselves do not know to be certain . wherefore , 't is too great a condescendence and courtesy in catholiks to let them run forwards descanting with wordish discourses on those testimonies after their raw manner , since they might justly take their advantage against them and show they have no right to make use of principles , which their own grounds can never make good to them ; as was tertullian's smart and solid way , de praescr . haeret. c. 15 , 16 , 17 , 18 , 19 , 20 , 21. denying them the use of scripture who deny'd the church ; which would save many an aiery confus'd discourse about words , unapt to evidence any thing satisfactorily . nor can the right of an opponent to argue ad hominem licence them to claim this favour from our controvertists ; in regard we never held that scriptures letter hammer'd upon by criticisms and such pretty knacks of human learning was the ground of our faith nor the way to establish it , but onely as interpreted by the language and practice of the church ; nor consequently can we hold it capable to be prejudic't by such endeavours of private wits . though then we should allow them a copy of the letter , and consequently so far a liberty to argue ad hominem against us ; yet we never allow'd their method of arguing from it , as efficacious , either to build or evert fai●h , but our learned controvertists ever held direct contrary . whence , in case they clamour that in not following their wild method we desert scripture ( to avoid which calumny with the vulgar i conceive one reason our controvertists generally were so civil to them as to cope with them in their fleight way ) the unreasonableness of the calumny is to be made appear , which is quicklier done , not their unreasonable expectation to be satisfy'd . 16. no authority from any history or testimonial writing is valid against the force of tradition . for , since falshood is as easy to be writ or printed as truth , 't is evident those books can give no testimony to themselves that what they express is certainly true ; and , if we say they are abetted by the testimony of other books , the same question recurrs concerning them , in what age soever they were writ . it remains then that 't is onely the acceptation of men or sence writ in their hearts and so convey'd down from father to son that these books are true histories and not fables , which gives them any authority : but this has plainly the nature of tradition ; they have therefore no authority but by force of tradition : therefore they can have no possible force against tradition ; since , if tradition , or the conveying down from hand to hand sence writ thus universally in men's hearts , can deceive us , no such books can have any authority at all : wherefore , not the books , but the sence writ in men's hearts of the goodness and skill of the authours of those books ( upon which qualifications the truth of each passage contain'd in those books is built ) is to be alledg'd against christian tradition , since 't is that sence which authorizes those books and gives credibility to those passages , and so is stronger than any dead testimony from the books themselves . which devolves into this , that onely some great tradition or living testimony for things past , can , in point of authority , be pretended an equal match to christian tradition or competent to be alledg●d against it . 17. no tradition is alledg'd or alledgeable in reason against christian tradition . that none is alledg●d is evident from matter of fact : for , the adversaries of catholick tradition never pretend the consent or constant sence of great multitudes deriv'd from age to age by living voice that at such a time former tradition was relinquish't , new faith introduc't , or the old faith chang'd or abolisht ; but onely odd ends or scraps of histories or other dead testimonies , according as they light on some passage which seems favourable to them , or may be rendred interpretable that way . whence , there are almost as many minds as men about the time when any change was made ; nay , some of their best champions , dr whitaker , and mr powel , profess the time of the romish churches change cannot easily be told , and that they cannot tell by whom or at what time the enemy did sow the papists doctrin : this , i say , being so , 't is most evident they decline the pretence of any tradition against ours , and the very way of deriving down orally and practically sence writ in mens hearts by matter of fact working on their senses ; and , instead of that , recurr to pittiful shreds and fragments o● words , utterly unauthoriz'd if the tradition for that books goodness can fail : and , if catholick tradition , which in its source was so largely extended , visible and practicable by all can faulter , ten thousand times more easily may the tradition for any particular book , which in comparison of the other can be but of a very obscure original , fail and deceive us . now , that no tradition is alledgeable against us by protestants appears hence , that their immediate forefathers little more than an 100. years ago being catholicks ; that is , holders of their faith no novelty but uninterruptedly descended , could never conspire to deliver to them any such sence that the roman church had alter'd her faith , since they had the contrary sence writ in the tables of their hearts . nor can they have recourse to the greek church for a tradition opposit to ours for any points of faith in which they differ from us , for they will find none such . nor is the greek church progenitours to them here in england , nor by consequence can they derive traditionarily from them . 18. no solid argument from reason or intrinsecal principles is producible against christian tradition . for , since arguments , if solid , are taken from things or nature , and the certainty of christian tradition is built on the best nature , that is , man 's ; not according to what is alterable in it , but what is ( abstracting from disease ) absolutely unalterable ; that is , on knowledge imprinted by natural sensations ; and this knowledge strengthen'd and made most lively by the oft-repeatedness of those sensations , and the import of the things known : also , since most efficacious causes actually appli'd , that is , impossible not to do the effect , and effects impossible to be without such a cause's existence are engag'd for the ever-continuance or uninterruptedness of tradition ( as hath been shown , disc. 6. & 8. ) and the force of those preserving causes strengthen'd by the most powerful assistances of the holy ghost , ( disc. 9. ) or by best graces superadded to best nature ; 't is impossible any solid argument from reason should be brought against tradition . 19. the arguing by way of some few instances ( as the manner is ) can have no force against tradition's certainty and indefectiveness . for , seeing a pretended instance of tradition's failing is a particular action presumed to be long ago past , and particulars out of the very nature of being particulars are surrounded by a thousand individuating circumstances or rather constituted by them , that is , are plac't in the proper sphere of contingency : and that particular action is put to be long ago past , and ●o affects not our senses by experience ( in which is founded the force of instances , in regard experimental knowledge is a necessary effect of the things being such as it is known ) nor have we , or can we have without tradition , any certain knowledge ( coroll . 16. ) that the points of faith pretended to have miscarried or to have been alter'd then , or else the manner of expressing them , were not mistaken then or misrepresented to us now ; nor that interest ( for example ) of one party passion between both , ambiguity of words , slightness or confusedness of report grounding the historians narration , rashness of belief in him , corruption of his books since they were writ , and innumerable other chances apt to occasion mistake did not intervene ; any of which would render the instance uncertain , and the argument from it inconclusive . again , seeing we can have certainty of our own meaning of our words when we demonstrate , and also of our consequence , it follows that the way for a solid man to answer traditions pretended demonstrableness must be to show the incoherence of the terms , and not to bring some old story against it ; which were to produce uncertainty known to be such , against pretended certainty and not yet known to be other than such ; nay whos 's evidence we cannot in reason deny till we can solve the connexion of terms drawn from intrinsecal mediums , on which 't is built . 20. the denying tradition is a proper and necessary disposition to fanatickness . for , since no argument taken from any dead or written testimony , ( coroll . 12. 14. 16. ) nor living testimony of tradition , ( coroll . 13. 17. ) nor from any thing in nature , coroll . 18. ) that is , from any thing without us which is a second cause , is valid against tradition : it follows that tradition cannot be denied but by pretending some light or knowledge within us deriv'd from the immediate influence of the first cause . to which pretence helps its difficulty to be confuted ; in regard 't is easie to stand stiff in this tenet that they see clearly such truths by an inward light , and that therefore it were a madness to go about to confute their own manifest experience ; whereas , were arguments produc-t openly , they and their confutations might be publisht together , and the truth would lie expos'd to the scanning and decision of the indifferent part of the world , and be clear'd by a few replies if a right method of discourse be taken . wherefore , since nature will easily teach the obstinate deniers of any principle to avail themselves by the best plea they can to escape confuting , 't is manifest that nature will connaturally carry the deniers of tradition to fanatick pranciples , and that men are so long and no longer preserv'd from fanatickness than they follow tradition or the openly declar'd sence of forefathers either in our church or some other congregation . again , tradition being the way of coming to faith by the open use of our senses , the denying it must drive the deniers to deny that way , and to recurr to knowledge had some other way ; not to knowledge acquir'd by human skill , ( the knowledge of such high mysteries being confessedly more than human ) therefore to infus'd knowledge ; and this not infus'd by ordinary wayes , as preaching , teaching of forefathers and such like ( as we experience such knowledges to be infus'd into us ) for this again falls into the way of tradition ; therefore they can onely have refuge to inward light or knowledge infus'd extraordinarily or without connatural means ; to make which the common road of receiving heaven's influences is the very definition of fanatickness . 21. fanatick principles can have no force against tradition , though unconfutable but by it . for , since they pretend for their ground a light within imprinted on such a manner as manifests god the authour , that is , an effect which onely themselves know and are conscious of , and on the other side nothing appears why such a kind of impression is impossible , nay 't is granted possible , 't is clear none can argue against that inward light 's existence out of the nature of that inward perswasion fanaticks have , in regard 't is latent and unknown . it follows then that the way to conclude against it is to show out of evident principles the contrary to these inspiration to be truth : none therefore ( as plain matter of fact testifies ) taking the way of arguing from principles absolutely evident , or demonstrating , but catholiks or the followers of tradition , and they effecting this by virtue of tradition , disc. 5 , 6 , 8. ) it follows that they and onely they are able to confute fanaticks and conclude their inward light delusive . again , since a fanatick builds on conceited experience of divine inspiration , there is no hopes to convince his judgment without producing demonstration for the contrary ; a task onely performable in the way of tradition . which is enforc't and strengthen'd by this consideration , that the basis of tradidition is natural knowledge directly imprinted by his senses , in which knowledges he is undeceivable ; and these sensations or knowledges are daily repeated , not on one private temper but on innumerable millions conspiring in the same , that is , tradition is built on almost infinit , daily and most manifest experiences ; whereas the conceited effect of inspiration , or his strong persuasion that god speaks thus inwardly is found with consent of tenets in a few onely ; and liable to deceit by depending upon fancy , not sense ; as appears in diseased or mad persons , and the fanaticks contradicting one another though both proceeding on the same principle . without tradition's help then 't is very hard ( if not impossible ) to confute fanaticks , ( as experience also testifies by protestants being forc't to recurr to tradidion in disputes with them ) though very easy with it , or by means of it . 22. there is no arguing against tradition without questioning the constancy of every species in nature , that is the certainty of whole nature . for , seeing man's nature is as necessarily fit to receive the direct impressions of objects on his soul , that is natural knowledges , and as necessarily determin'd to work for a motive or reason good or bad , as fire is to heat or water to wet , and this absolutely and alwayes abstracting from disease incapacitating him to use his senses or his fancy , and both these spring out of the very substance of his nature as rational or of such a species , which original corruption hinders not ; it follows that he is as fit for those operations , and consequently will as frequently perform them as fire burn , water wet , fruit-trees bear fruit , or any other species in nature do its ptoper effect ; that is generally , and onely rarely and contingently fail , unless the authour of nature order the whole course of it worse for man than for other things , which were blasphemy to say , and contrary to experience ; since we find a course of supernaturals on foot , and that they comfort and strengthen man's true nature as hath been formerly declared . less liable then is the human species to contingency in those its natural operations than any other kind is . wherefore , seeing traditions certainty is grounded upon direct natural knowledges , and its indefectiveness on mankind's incapableness to act without some motive ; to argue against it were to question these , that is , the constancy of the best and best-supported species in nature , and a fortiori the constancy of the rest . note here , that all the arguments brought by witty reasoners against tradition are fetcht from the contingency of some one or some few particulars , whence by a wild kind of roving way they would conclude the defectibleness of the generality or of the entire species : but , because it looks too palpably inconsequent in logicall form to say , a few can err , ergo all , therefore they use to bring it in with a why not . so that all the arguers against tradition from natural reason oppose directly any constancy in the species or generality , and so are destroyers of natural certainty and of their own arguments to boot . 23. there is no possibility of arguing at all against tradition rightly understood , or the living voice of the catholick church with any show of reason . for , since 't is evident that scripture's copy or letter is in the whole and every tittle uncertain ( disc. 2 , and 4. ) without tradition ; as also that the writings of fathers , councils , history , and of any written or dead testimony whatever , ( corol. 14 , and 16. ) are utterly unauthoriz'd otherwise than by means of tradition , and that no living testimony or tradition is alledgable against the tradition we speak of or catholick tradition , ( corol. 13. and 17. ) nor any pretended instance of tradition●s failing has force but by its being faithfully convey'd down by tradition and depending on tradition for its certainty , ( corol. 19. ) and all arguments from natural reason are so weak that they destroy all certainty in that matter while levell'd against tradition , ( corol. 18. & 22. ) it follows , that no argument from any authority publickly appearing in the world , nor yet from intrinsecal mediums fetcht from second causes in nature can bear any show against tradition . nor yet from private effects pretended from the first cause , call'd inspiration or light of the private spirit ( corol. 21. ) for , ( besides what has been concluded for this point ) however this preten●e may make the first syll●●gism , yet when it comes to be prov'd , that is made appear outwardly , that the first cause inspir'd thus or thus , no extraordinary effects proper to that cause ( as miracles ) being producible , their arguing or proof is at an end , however their inward adhesion stands . there being then no other argument imaginable , but what is fetcht from authority living or dead , or else from effects or experience testifiable by those authorities , or from proper effects or causes in the ordinary course of natural things , or from extraordinary private and unseen pretended effects of the first cause ; and none of these bearing any show against tradition ; 't is evident there is no possibility of arguing against tradition rightly understood , or the living voice of the catholick church , with any show of reason . 24. tradition is the first principle in the way of authority as it engages for matter of fact long ago past . for , seeing that is the first principle in any knowledge into which all knowledges in that kind are resolv'd to establish their certainty , and all ptetended authorities for any matter of fact long ago past ( corol. 16. ) and consequently all knowledges caus'd by the means of them , are resolv'd finally into tradition and depend on it for their certainty ; it follows that tradition is the very first principle in the way of authority as it undertakes for the truth of matters of fact long ago past . 25. tradition , in the matter of tradition ( that is , in matter of fact before our time ) is self-evident to all those who can need the knowledge of such things , that is , to all mankind who use common reason . this is evident from the former ; for , first principles are to be self-evident to all those who are to use them and proceed upon them , which in our case is the most ordinary vulgar . 26. the certainty of tradition being establisht the whole body of the faithful ( by which i mean catholicks ) or the church essential , is , by relying on it , infallibly certain that it is in possession of christ's true doctrin . for , since tradition is self-evidently a certain way if followd ( disc. 5. § . 8. & 13. ) and both best nature and best grace in this world are engaged that it hath been and shall be ever followed . ( disc. 6. and 9. ) again , since the certainty of what faith was formerly taught must needs descend to us as matter of fact formerly past , that is whose certainty depends on authority , and tradition is the first principle in way of authority as it engages for matters of fact formerly past ( corol. 24. ) and self-evident to the proceeders on it ( corol. 25. ) that is to the body of catholicks : lastly , since christian tradition rightly understood is nothing but the living voice of the catholick church essential as delivering , 't is manifestly and manifoldly evident that that body which relies on it , that is the catholick church or ( corol. 6. & 11. ) the whole church essential , is infallibly certain that she is in secure possession of christs true doctrin . 27. tradition once establisht , general councils and even provincial ones , nay particular churches are infallible by proceeding upon it. for the same reason ; in regard that proceeding on it they proceed upon a certain and self-evident principle ; ( corol. 24. & 25. ) that is such a one as neither they can mistake nor it mislead them . 28. the roman see with its head are particularly infallible by the same means . for , in regard a more vigorous cause put at first is apt to produce a greater effect , and the coresidence , joynt-endeavours , preaching , miracles , and lastly martyrdome of the two chief apostles working upon that city which commanded the greatest part of the world were more vigorous causes to imprint christs doctrin at first and recommend it to the next age than was found any where else ; it follows that the stream of tradition in its source and first putting into motion was more particularly vigorous here than in any other see. again , since uninterrupted publicity of professing faith makes a greater visibility of faith , which is a manifest advantage to tradition , and no patriarchal see but the roman hath continued ever from the primitive times in a publick profession of christs faith , being held under by barbarians ; hence the roman see ( and inclusively their pastours and most their chief pastour ) have a particular title to infallibility built on tradition above any other see or pastour whatsoever . not to mention and dilate on the particular assistances to the clergy of that see , and most particular to its bishop , springing out of their divinely constituted office , in regard 't is a position unacknowledged by adversaries against whom i am discoursing . 29. tradition establisht , the church is provided of a certain and infallible rule to preserve a copy of the scripture's letter truly significative of christs sence , as far as it is coincident with the main body of christian doctrin preacht at first . for , since ●tis certain the apostles taught the same doctrin they writ , ●tis manifest the scripture●s letter was at first ( for what of it was intended to signify points of faith ) significative of faith or sence writ by miracles , preaching and practice in the hearts of the first faithful : wherefore , since the same sence that was preacht at first was preserv'd all along unalterably by tradition , ( disc. 6. & 8. ) and the same sence in mens hearts can easily guide them to correct the alteration of the outward letter , so as to preserve it significative of the sence first delivered ; therefore tradition establisht the church is provided of a certain and infallible rule to preserve a copy of the scripture's letter truly significative of christ's sence , as far as scripture is coincident with the main body of christian doctrin preacht at first . 30. tradition establisht the church is provided of a certain and infallible rule to interpret scripture's letter by , so as to arrive certainly at christ's sence , as far as that letter concerns the body of christian doctrin preacht at first or points requisit to salvation . for , since ( disc. 6. & 8. ) tradition preserves the first deliver'd sence alive in mens hearts sent down by way of living voice and christian practice ; and these were in the beginning evidently a most certain way of knowing the sence of the letter , ●tis evident that they are still such . wherefore tradition establisht the church is provided , &c. 31. tradition establish't nothing can be received by the church as h●ld from the first or ever , unless held ever . for , since ( disc. 5. § . 13. & disc. 6. & 8. & corol. 24 , & 25. ) tradition is self-evidently a certain method of conveying down matters of fact as they were found , it follows that , tradition establish't , points not held ever must be convey'd down such as they were found , that is as not held ever and consequently not as held from the first or ever . 32. tradition establish't 't is impossible any errour against christ● s faith should bee received by the church ; that is no errour contradicting faith can be received as of faith. for , since to be received as of faith is ( disc. 6. & 8. ) to traditionary christians the same as to be received as held ever or from christs time , and ( corol. 31. ) no point at all , though disparate or indifferent , not-held-ever can be received as held-ever , 't is evident that much less can an erroneous point contradicting what was held ever be received as held-ever . 33. notwithstanding tradition , erroneous opinions and ( their proper effects ) absurd practices may creep into the church and spread there for a while . for , since , notwithstanding the certainty of tradition , the church is still , according to our saviour , a congregation made up of good and bad , and the bad will do like themselves , that is be glad to invent and propagate such principles as shall make for their own ends or for vices , that is , erroneous ones ; again , since it cannot be expected but that multitudes even of good men in the church should in using their private reasons be liable to errour in divers particular points or cases , and that the remoteness of christian principles or points of faith from the principles of particular actions or cases is apt to make the opposition between them not easily nor clearly discoverable at first , nay the ambiguity in wording them may make them appear at first sight fairly reconcilable till the terms be distinguisht and clear'd from equivocation ; 't is very evident that tradition's certainty hinders not but erroneous opinions , and ( their proper effects ) absurd practices may creep into the church and spread there for a while . 34. erroneous opinions can never gain any solid footing in the church . for , since ( disc. 5. § . 15. corol. 11. ) the church is a body of men relying on tradition or the authority of attesting forefathers , not on the authority of opinators , these opinions can never have any firmness in her by means of authority ; and , on the other side , being erroneous , they can never gain any depth of adhesion by being demonstrably true ; nor ( errour being necessarily opposit to truth ) can they even maintain their quiet posture by being evidently not opposit to faith ; it follows that neither upon the score of reason nor authority can they sink deep into the minds of the faithful ( at least the intelligent party of them ) or gain any solid footing in the church ; but are subject to be contradicted or have their verity disputed by the searching and unsatisfy'd wits of opposers . 35. the prudence requisit in church-government is one cause why erroneous opinions are not immediately but after some long time perhaps to be declared against by the authority of the whole church . for , since a church is a most vast and sacred common-wealth , and so of the greatest gravity and authority imaginable , she is not in prudence to engage it trivially in sleight occasions , nor rashly when the point is unevident . wherefore , seeing an erroneous opinion , while held but by few , is of sleight concern , and so onely fit to be taken notice of by inferiour officers ; when universally held is of great authority amongst the multitude ; she is in prudence to suspend till its opposition to faith be clear'd by the science of divinity , and this satisfactorily to a great part of the opinatours ; lest either she should in stead of tares pluck up wheat , or use her authority more to destruction than edification by a too hasty decision . 36. no erroneous opinion in divinity , if vniversal and practical , can be very long permitted in the church . for since ( corol. 31. ) a meer opinion can never gain the authority of a traditionary point , 't is manifest it can never subsist when it is shown to clash with any of the said points : wherefore , since it is liable to discussion , and men are naturally of different judgments and interests , and the variety and nature of worldly interest is such that if any thing makes for the interest of some 't is for that very reason against the interest of another , it will excite them to discussion and sifting its conformity or disconformity to christian principles , which is the way to clear the terms and make it appear . but , especially , seeing absurd or irrational practices are the proper effects of erroneous principles , and that our natural corruption inclines men to follow such practices till they be checkt by regard to something held sacred , that is by being shown opposit to faith ; it follows that , till this opposition be shown , they will infallibly grow on still more and more , till they come to such an height of absurdity that they need now no skill to discover them : experience teaching us that the most palpable and evident method to try the truth of any speculation is to put it into matter and bring it into practice . those irrational practices therefore must needs after some time discover themselves opposit to christian behaviour , and consequently confess the principle which begot them opposit to christian faith ; which done , it presently loses its credit , and is quasht by the incomparably more powerful force and all over-bearing authority of tradition . 37. erroneous opinions and the irrational practices issuing from them ( though suppos'd vniversal and of long continuance ) can never corrupt substantially the iudgments or wills of the faithful . for , since ( corol. 31. ) nothing not held ever or not coming from christ can possibly be accepted as held ever or coming from christ , 't is evident no erroneous opinion can come to gain the sacredness and repute of a traditionary point , nor their proper practices the esteem of christian practice ; wherefore , traditionary points being the principles which absolutely possess the judgmenrs and govern the lives of the faithful as christians , it follows that no opinion can ever be held by them but in a conciev'd subordination to traditionary points or points of faith , nor practic●t by them but with a conceivd subordination and conformity to those practices which spring from undoubtedly-known christian tenets or traditionary points . seeing then what is not held and practic●t but as conceivd subordinate to other tenets and practices must needs be less held than those others , nay not held at all otherwise than conditionally or upon supposal of such a subordination , ●tis clearly consequent that traditions certainty is so powerful an antidote that bad opinions and practices can never corrupt substantially and absolutely the judgments or wills of the faithfull . 38. no erroneous opinion or its proper practice is imputable to the church properly and formally taken . for , since the church , formally as such , proceeds on christian tradition , no such opinion nor consequently practice is imputable to the church properly and formally taken , but onely to some men in the church ( materially consider'd ) as left to the contingent force of their private discourses : that is , indeed , to the schools not the church . 39. 't is exceedingly weak and senceless to think to impugn the church by objecting to her such opinions and practices . for , since they concern her not , nor are imputable to her as church , or to her members as faithful , the wise objection can onely signify thus much , that the church has men in her who are fallible in their private discourses or school-disputes ; that is , she has men in her who are men . a heavy imputation ! 40. the knowledge of tradition's certainty is the first knowledge or principle in controversial divinity , that is , without which nothing is known or knowable in that science . for , since controversy or the science which establishes the certainty of faith depends on these two propositions , whatever god said is true , and god said this , the former of which is out of controversy as we now handle it with our modern dissenters , and onely the later is the subject of our debate : seeing also ( as hath been largely and manifoldly evident ) nothing can ascertain us of this but tradition , nor it unless its certainty be known , it follows that the knowledge of tradition's certainty is the first knowledge or principle in controversial divinity . 41. christ's promise to his church ( however comfortable to the faithful ) can bear no part in the notion of the rule of faith , nor be the first principle of a controversial divine . for , since christ's promise to his church is held as a point of faith , that is , receiv'd upon the rule of faith , that is , subsequent to that rule , 't is manifest that it can be no part of that rule nor first principle in controversy . again , the rule of faith ( disc. 1. § . 4 , and 9. ) must be so evident as to its existence that no other knowledge must intervene between the natural power of understanding and it , and this in the meanest vulgar ; but , that christ promist his church infallibility is not thus self-evident but needs other knowledges to evidence it , unless we will make all come by inspiration . besides , if god's providence laid in second causes for tradition's indeficiency be not certain in its self , ( abstracting from christ's promise to his faithful ) tradition can never convey certainly that promise to us ; it must then be assur'd to us by scripture's letter ascertain'd onely by imagin'd diligence from copy to copy , not by tradition ; that is , that letter could not be certain its self , and so fit to ascertain others , till tradition's certainty be establish't antecedently : and , were it suppos'd a true letter , this letter ( tradition being as yet suppos'd unknown to be able to convey down certainly christs sence ) must be interpreted onely by private skills ; and so , all the churches veracity , that is , all mankinds salvation must be built on that private interpretation . private , i say ; for in that supposition , till the scripture's letter for that point be interpreted certainly truly , the churches veracity or power to interpret it truly is not yet known : which , besides the common rule that no scripture is of private interpretation , is particularly and highly faulty in this case , that it would make our fundamental of fundamentals , the certainty of our rule of faith , rely on such a private interpretation . moreover , to say tradition of the church is certain because christ promist it , puts it to be believ'd not seen ; and is the same in controversy as it is in nature to say in common , such an effect is wrought because 't is god's will ; which gives no account of that particular effect , but onely sayes something in common : wherefore , since the certainty of the rule of faith ( it being antecedent to faith ) must be seen not believ'd , a controversial divine ought to make it seen ; that is , ought to demonstrate its certainty and indeficiency by intrinsecal mediums or dependence on proper causes . it signisies therefore no more in the science of controversy to say christ promist , than in natural science to answer to every question , in stead of showing a proper cause , that god wills it ; which is a good saying for a christian , as is also the other ; but neither of them a competent principle either for philosopher or controvertist . consent of authority . to the substance of the foregoing discourses . 1. thus far reason : let 's see how 't is seconded by authority : and first by the scriptures . 2. for the self-evidence of the way to faith , or ( which is all one ) the rule of faith , see the prophet isay c. 35. v. 8. this shall be to you a direct way , so that fools cannot err in it . that is , evident to the rudest vulgar , or self-evident ; else fools might possibly err in it , in case it needed any skill of discourse and were not obvious to common sense . 3. now , what this self-evident rule is , is most expressively declar'd by the same prophet c. 59. v. 21. speaking of god's favour intended to the gentiles ; that is , of the law of grace . this is my covenant with them , saith the lord , my spirit which is in thee , and my words which i have put in thy mouth , shall not depart from thy mouth , and from the mouth of thy seed , and from the mouth of thy seed's seed from henceforth for ever . here we see god's promise to perpetuate christ's doctrin ; and on what manner ; that is , by oral tradition , or delivering it from father to son by word of mouth or teaching ; not by scanning a book put in their hands . we see it promist also that this tradition shall be indefectible or vninterrupted ; and , lastly , that his spirit ( or sanctity ) is both in the church , and will continue ever with her ; which being so , she must needs be supernaturally assisted by the holy ghost ( that is , incomparably above the power of nature ) to this effect of perpetuating christ's doctrin by tradition . 4. as pithy and home is that of the prophet ieremiah , c. 31. i will give my law in their bowels , and i● their hearts will i write it ; and still more that of st. paul contradistinguishing the law of grace from moses his law by this , that the later was writ in tables of stone , the former in the fleshy tables of mens hearts . both as express as can be imagined to send us for our faith to living sence in the hearts of the faithful , not to meer dead letters in a book ; that is , recommending to us tradition , which is the perfectest and naturalest way imaginable to write them there , as hath been shown . note the word hearts , which in the metaphorical expression is the principle of action ; not of mee● speculative knowledge , as is the word brain : which intimates the practical nature of tradition ; and , that it imprints christs law , and conveys it down by christian carriage and action ; not by speculative scanning the significativeness of characters in a book . note also , the word fleshy ; which signifies , that the manner of writing christ's law is through the affecting the soul by her inferiour part ( considering her as she is a virtue of understanding ; ) that is , by sensations which make strong and plain impressions in mankind according to their material part , and so force into them natural knowledge : whence , things thus imprinted are apt to settle themselves solidly and even sink deeply into the most material , gross and vulgar understandings . quite contrary to which in all regards is the way of beginning with reading , and labouring to understand certainly , letters in a book ; which , is a kind of speculation , and so belongs to the superiour part of the soul as she is understanding ; being artificial , both in the very nature of such characters , the skill in reading , and highest skills requisit to sence them with certainty . 5. after scripture-verdict succeed next in order those of councils . i will onely mention three in several ages , leaving multitudes of others . the first synod of lateran . we all confirm unanimously and consequently , with one heart and mouth , the tenets and sayings of the holy fathers ; adding nothing , subtracting nothing of those things which are deliver●d vs ( quae tradita sunt nobis ) by them : and we believe so as the fathers have believed , we preach so as they have tavght . the council of sardica , in its encyclical sent to all catholick bishops . we , have received this doctrin , we have been taught so , we hold this catholick tradition , faith and confession . and the seventh general council in its second act. we imbu'd with the precepts of the fathers , have so confest and do confess ; in the third , we receive and venerate the apostolical traditions of the church . and in the seventh act , giving their final determination , they , declare the grounds on which they proceed in these words . we , walking in the king's-high-way ( regiam viam incedentes ) and relying on the doctrin of our holy and divine fathers , and observing the tradition of the catholick church , define , &c. where we see general councils ( that is , the greatest authority in the catholick church ) relying on the teaching of fathers or foregoing church , and on the churches tradition as on their rule and the high-way to faith ; whence they repute catholick tradition , and faith , the same thing . we see also the amplitude of this rule , recommending to us all faith , so that nothing ought be added to it . and how empty a pretence the fathers in this council judg'd it to disallow this rule under pretext of being opposit to scripture is seen by these words in their first session . they who contemn the teachings of the holy fathers and tradition of the catholick church , and bring for their excuse and inculcate the words of arius , nestorius , eutyches , and dioscorus , saying , vnless we were sufficiently instructed out of the old and new testament , we would follow the doctrins of the fathers , of the six holy synods , and the traditions of the catholick church , let him be accursed . so that they held private instruction from scripture insufficient to build faith on , or ( which is all one ) to be a rule of faith ; also , that it was ever the common pretence of the most execrable hereticks of old to decline tradition , and pretend to sufficient light from scripture's letter ; and , lastly , that since the sence of scripture in points of faith is not attainable sufficiently , or with certainty , by the bare letter of scripture , and with certainty by tradition , and that tradition brings us down determinate sence ; tradition is to sence scripture's letter ; and so that letter no rule but by virtue of tradition ; seeing , faith being sence , and points of faith determinate sences , faith's rule must bring us to such determinate sences . 6. after antient councils , let us give a glance at fathers , and see what they say to this point . celestin , saint and pope to the fathers of the ephesin council ; agendum igitur nunc &c. now therefore we must act with a common endeavour to preserve things believed , and retain'd to this very time by svccession from the apostles . ireneus cap. 4. quid autem &c. but what if the apostles had not left us the scriptures , ought we not to follow the order of ●radition which they had deliver'd to those to whom they committed the churches . to which ordination assent many natiens of those barbarians who believe in christ , having salvation writ by the spirit in their hearts without characters and ink , and diligently keeping the ancient tradition . in the former we have it told a general council what their proper task is ; namely to keep or hold fast what was believ'd and kept ; and how ? by succession from the apostles , or from hand to hand . in the second , that the apostles when they gave bishops their charge , ordained or made it their duty to observe tradition ; that this way of tradition was sufficient to receive faith upon ; that is , sufficient to be a rule of faith without scripture ; and that de facto it did perform that office to many nations without scripture . lastly , he calls this delivery from father to son the writing it in their hearts by the spirit ; that is , the work of the holy ghost or supernatural , however it connaturally descended ; and seems to counterpose this to writing by characters or ink ; as if this were not ( so immediately at least ) the holy ghosts work ; in regard ( as plain reason tells us ) the sence of those letters , or faith , must either be had by those inward characters writ in the readers hearts by god's spirit ; and so it , not the ink writes it there ; or else by human or natural skills , which are not attributable to our sanctifier , the holy ghost . 7. the same father ( lib. 1. cap. 3. ) for though there be diverse tongues in the world , yet the virtue of tradition is one and the same . the preaching of the church is true and firm , in which one and the same way of salvation is shown over the whole world . here we have but one rule of faith , or way to faith , & this the preaching or living voice of the church ; which is not onely said to be true but also firm ; that is the certainty of its truth is built on solid grounds , or founded in the nature of things order'd by god's special providence to that end . to show which hath been the aim of my present endeavours . 8. origen is more express . 1. periarchôn , servetur verò &c. let the churches preaching deliver'd from the apostles by order of succession , and remaining in the church to this present be preserv'd . that onely truth is to be believ'd , which differs in nothing from the churches tradition . and 29. in matth. we ought not to believe otherwise than as the churches of god have deliver'd us by succession . where he directly makes tradition the rule to judge what 's sound , what not ; that is , the rule of faith. 9. tertullian lib. de carne christi . if thou beest but a christian , believe what is ( traditum ) deliver'd . and , speaking to an heretick ; by renouncing what thou hast believ'd thou provest that , before thou didst renounce it , what thou believedst was otherwise : it was then deliver'd otherwise : moreover , what was deliver'd , that was true , as deliver'd by those to whom it belong'd to deliver ; wherefore , renouncing what was deliver'd , thou hast renounc't what 's true. so that in this father's judgment a christian and follower of tradition are the same , and that to renounce what comes by tradition is to renounce truth ; which amounts to this , that tradition is the test of christianity , and rule of faith. also he intimates that it belongs to some to deliver , to some not ; and , if to any , to whom but those who lay claim and adhere to tradition or delivery , and are in possession of it ? not to those who are known to have broken from tradition and impugn its certainty . 10. athanasius ( in lib. de synodis . ) they have declar'd themselves to be vnbelievers by seeking what they have not ; all therefore that are seekers of faith are vnbelievers . they onely to whom faith comes down from their ancestors , that is , from christ by fathers , do not seek , and therefore they onely have faith. if thou comest to faith by seeking , thou wast before an vnbeliever . and , in his discourse against paulus samosatenus de incarnatione . he that searches after those things which are beyond his strength stands upon a precipice ; but he that sticks to tradition , stands out of danger . wherefore we persuade you , which also we persuade our selves , that you retain the faith deliver'd ( traditam fidem ) and avoid prophane words of novelty . i wish the protestants would seriously weigh the import of these sayings of this father , and consider what it was which sustain'd him who was a pillar of faith in his dayes ; and then , applying it , see whether it fits to catholicks or them. they would plainly discern that which they prize themselves most for , that is for taking their faith out of judgment , by finding and seeking it in the scriptures , is alone enough to show them not to be truly faithful ; that god has promised a perfectly secure way to give them true faith , that is , by believing ancestours . that they who do not so stand upon a precipice , seeking what 's beyond their power ; that is , to hammer a certain faith out of scripture's letter by their private wit. which reflected on , a little reason , enlightned by so plain and manifold experiences , will easily tell them that 't is the shallowness of their grounds , unable to satisfy rational nature , which makes so many of theirs take upon them to seek for faith , and so leave them ; and the solid secureness , connaturalness , and satisfactoriness of ours which makes few or none leave us ; and those who do , 't is easie to discover the motives of their revolting . 11. yet one more from this illustrious father ; as one whom by reason of his famous contrasts with the impious arians , it concern'd to be more express in inculcating and sticking to the true rule of faith. he writing to epictetus bishop of corinth . 't is to be answer'd ( saith he ) to those things , which alone of it self suffices , that those are uot of the orthodox church , and that our ancestours never held so . so that the living voice of the church , tradition , or belief of ancestours , is held by him a sole-sufficient rule of faith , and the onely answer to be given why we reject points from faith , or admit them into it ; that is , an evident reason for such a carriage ; for otherwise another answer would be requisit . 12. we will be shorter in the rest . clemens alexandrinus stromatôn 7o. as if one of a man becomes a beast , like those infected by circes poyson , so he hath forfeited his being a man-of-god and faithful to our lord , who spurns against the churches tradition , and leaps into opinions of human elections . basil against eunomius : wouldst thou have us all ▪ perswaded by thee , prefer your conceits before the tradition of faith , which perpetually hath conquer'd under so many holy men . and , speaking against two other hereticks , sabellius and arius ; let tradition bridle thee : our lord taught thus , the apostles preach't it , the fathers conserv'd it , our ancestours confirm'd it ; be content to say as thou art taught . we have it clear then that the renouncer of tradition is none of the faithful , that is cut off from the root of faith ( see corol. 4. ) that all is men's conceits and arbitrary opinions ( which the word heresie imports ) that is opposit to tradition . we have , lastly , the whole course of our faith's descent from christ to us ; yet not a word of descending by scripture or letters in books , but by the way of preaching and teaching , that is , oral delivery and sence writ in men's hearts . 13. i omit many other fathers , but i must not s. austin . ea potius credam , &c. i will rather believe ( saith he , contra epistolam fundamenti ) those things which are celebrated now by the consent of learned and unlearned ; and are confirmed throughout all nations by most grave authority . and , again ; 't is manifest that the authority of the catholick church is of force to cause faith and assurance . which ( authority ) from the best establisht seats of the apostles even to this very day , is strengthened by the series of bishops succeeding them , and by the assertion of so many nations . in both places he he makes the consent of learned and vnlearned , bishops and conspiring people , continu'd down to these dayes ( that is , the living voice of the church essential , or tradition ) the most grave authority , apt to ascertain us and cause faith ; that is , he makes tradition the rule of faith ; and builds its strength ( as we also do ) on the multitude and consent of the asserters or testifiers of its descent . also in his 58. epistle , the faithful ( saith he ) do possess perseveringly a rvle of faith common to little and great in the church . where every word is emphatical ; that the churches voice is the rule of faith : that this rule is common to learued and vnlearned ; that is , able to satisfie the acutest discoursers and yet understandable by the rudest vulgar : lastly , that they hold it , and that perseveringly or unshakenly ; which shews it self-evident ; else both , the unlearned at least , might come to doubt of it . ( see disc. 5. § . 8 , 9 , 10 , 11. 14. thus much for the credit of tradition ; it s being the rule of faith , certain , and uninterrupted . but how shall we know who enjoyes this tradition , or what points have been handed down by it from the beginning ? must we not run to private expositions of scripture to be assur'd of this , or at least to libraries of books writ in all former ages to see if perhaps their authours might●have dream'd of our now difficulties , and then prophesi'd us a satisfaction so express and ample , that no cavil can avoid it ? no , we have manifest certainty of it other wayes , if we may trust the fathers . we will onely alledge two , both very antient , and great masters of controversy against the hereticks of their times . s. ireneus lib. 1. cap. 3. all those who will hear truth may at present perfectly discern ( adest perspicere ) in the church the tradition of the apostles , manifest in the whole world. that is , the doctrin of the present church ( proceeding upon or adhering to tradition ) is a manifest argument , that what it teaches now was delivered by the apostles . and tertullian contra marcionem . that is manifestly true which is first , that first which is from the beginning , that from the beginning which is from the apostles . in like manner that will manifestly appear to have been delivered by the apostles , which shall be establisht as sacred in the churches of the apostles . where first he ascends , and confounds novelty or heresie , by shewing that the priority of what they left , argues it to have been ever or from the apostles , and so true ; and then proves , and manifestly too , that that was delivered from the apostles which is found establisht ( that is held to be receiv'd , as all his former doctrine runs ) as sacred in the churches at present , which were founded by the apostles . but he is yet more express in his first book against the same heretick , nothing is to be acknowledg'd a tradition of the apostles , but what is at this present day profest ( for such ) in their churches . so that he sends us not to volumes of histories and other writers ( which if tradition can'fail , are of no authority ) to find what was the antient or primitive traditions , or what the apostles taught or delivered , but onely to the living voice of the present churches ; which had been but a weak procedure , in case their holding now a thing deliver'd were not argumentative that it was deliver'd ever ; which is the substance of my proof a posteriori , for the indefectiveness of tradition . and , least it should be imagin'd that this argument loses its force by tract of time , or the long-continuance of the church , peter chrysologus , in his 85. sermon , secures us from that danger . a christian mind knows not how to bring into dispute those things which are strengthen'd by tradition of the fathers , and even ( ipsis temporibus ) by time it self . to omit here that he makes it the very temper of a christian mind not to question tradition , he maintains continuance of time , to be so far from weakening the certainty of traditionary points , that it contributes to strengthen them more . and the reason is , because the churches doctrin spreads by time , and so the sway of tradition's descent is ampler ; besides that every new degree of continuance establishes its title to possession , and makes it hainouser to revolt from it . and , effects show our discourse true ; for , there were more variety of heresies , that is renouncers of tradition , in the first 400 years after the apostles , than we read of in any 400 years since ; nor ( that we may use a familiar instance in human tradition ) does ( i conceive ) any man living more doubt now of mahomets or iulius caesar's existence , than within an 100 years after they liv'd . 15. a few notes , well weigh'd , will strengthen the force of these allegations ; which even at first sight seem to look very favourably on our cause . i mind my reader then , first , that almost every citation alledg'd is of councils or fathers speaking directly against hereticks ; that is , in such circumstances as put them to declare what fixt them catholicks , and what made the other hereticks . secondly , that though some fathers and councils speak highly of scripture , as that it contains all faith , &c. 't is first to be markt whether they speak of scripture senc't , or as yet to be senc●t ; and , if the later , by whom ; or whether any fathers say that scripture wrought upon by private interpretation and human wit is apt to ascertain faith ( or be the rule of faith ) which is the true point between the renouncers of tradition and us . thirdly , they shall observe it frequent in fathers to force hereticks to accept the sence of scripture from those who gave them the letter of scripture ; and very frequent to sence that letter ( even when dark ) by tradition ; but never to bend tradition to the outward show the scripture's letter seems to bear as interpreted by human skills ; or to say universal tradition is insufficient or uncertain , unless the scripture's letter thus interpreted came to clear or assist it . lastly , 't is impossible they should hold scripture thus interpretable the rule of faith ; it being notorious that most hereticks against whom they writ , held it theirs ; and so had they held scripture thus interpreted the rule of faith , they could not have held them hereticks , since they adher'd stiffly to that rule or root of faith , however they might err in many particular tenets . not to repeat how all the properties of the rule of faith are urterly incompetent to scripture's letter . this done , all the testimonies for scripture against tradition lose their edge . that is ( if my discourse also hold the test ) it will appear by way of fact , as it did before by argument that there is neither reason nor authority against tradition . so that i have no more to do but to show that our church at present grounds her faith on tradition as formerly ; which done it follows all the substance of my foregoing discourses is but an explication of our churches sence . 16. to know our churches sence in this point , we will not fetch our testimony from private authours ( as is the protestants mode when they would affix any thing upon her ) but we will attend to what her own living voice pronounc't in her late famous representative , the council of trent . where , in every session definitive of faith , it professes to follow tradition , either in most express or equivalent terms . as , session 4th . the holy synod clearly seeing that this truth and disciplin ( christ's doctrin ) is contain'd in the written books and traditions without writing , which received by the apostles from christ's own mouth ; or from the very apostles , the holy ghost dictating , as it were deliver'd by hands , ( per manus traditae , ) have come down to us &c. and again , also the traditions both belonging to faith and manners , as dictated orally by christ or the holy ghost and conserved by continval svcsession in the catholick church &c. session 5. the holy council following the iudgment aud consent of the church . ibid. § . 4. as the catholick church where ever diffus'd hath alwayes understood it ; for by reason of this rvle of faith according to the tradition of the apostles &c. session 6. it professes to follow that doctrin which christ taught , the apostles deliver'd , and the catholick church , the holy ghost suggesting , perpetually ( or interruptedly ) retain'd . session 7. the holy synod adhering to the holy scripture , the traditions of the apostles , and the consent of councils and fathers . session 13. the sound and sincere doctrin which the catholick church hath ever kept , and will ever keep to the end of the world. and , again , for so all ovr ancestovrs that ever were in the tru church of christ most openly have profest . and yet again cap. 3. this faith was ever in the church . so cap. 4. it was ever held in god's church . more such like expressions are found in the same session . but to proceed . session 14. chap. 1. the consent of all the fathers ever understood &c. chap. 5. the church of god never taught nor held &c. chap. 5. the vniversal church ever understood that &c. chap. 7. it was ever held in god's church chap. 8. it was perpetvally commended by our fathers to christian people . no catholick ever held &c. and in the same session concerning extream unction , alledging s. iames his text , it adds , by which words as the chvrch hath learned by tradition receiv'd down by hands , he teacheth &c. and can. 3. as the catholick church ever understood from the beginning &c. can. 6. which the catholick church ever observ'd from the beginning , and doth observe &c. session 21. chap. 1. the council professes to follow the iudgment and cvstome of the church . chap. 2. it declares that this power has perpetvally been in the church . session 22. that the antient faith and doctrin may be retain'd in the church . ibid. cap. 1. as the catholick , church ever understood and taught . chap. 1. according to apostolical tradition . session 23 holy writings show it , and the tradition of the catholick church ever taught it . chap. 2. they are known to have been in use from the very beginning of the church . session 24. the holy fathers , councils and the vniversal tradition of the church have alwayes taught . and speaking of some errors , it pronounces them different from the catholick church , and from the cvstome approved since the apostles time . session 25. the catholick church instructed by the holy ghost , teaches out of sacred writings and the antient tradition of the church , &c. according to the use of the catholick and apostolick church [ traditam ] deliver'd from the first ( or primitive ) times of christian religion , &c. more expressions of the like strain are found in this session . and , to close up all , in their acclamation they use this form of words : this is the faith of blessed peter , this is the faith of the fathers , this is the faith of the orthodox . from which testimonies , note we . 17. first , that the council in every session , ( not one excepted ) where points of faith are handled , constantly professes to follow tradition . secondly , it layes claim perpetually to vninterruptedness of this tradition , as appears by the words , ever , alwayes , from the apostles times , from the beginning , from the apostles have come down by hands to us , the church hath alwayes understood , held , openly profest , taught , hath ever kept , and will ever keep , perpetually commended by our fathers , hath learned by tradition received down by hand , hath ever observed , and such like . plainly showing that this persuasion of our faith's descent uninterruptedly is deeply and unanimously rooted in the heart of the whole catholick church . which strengthens our doctrin , disc. 8. § . 2. and 3. 3ly . it makes the suggestion of the holy ghost , or sanctity in the hearts of the faithful , efficacious to perpetuate the delivery of received doctrin . see sess. 6. decreto de iustificatione , sess. 13. de ss . euchar. sacramento , and many other places . the very point i went about to explicate in my 9. discourse . 4ly . 't is observable that though it mentions the holy scriptures also with tradition , yet this is both very rarely , and when it does so it onely expresses that faith is contain'd in them ; but when it brings places of scripture to ground definitions upon , it perpetually professes to interpret them by tradition ; which is most evident both by its decreeing this in common . sess. 4. that none dare to interpret holy scriptures against the sence which our holy mother the church hath held and does hold ; meaning that sence in the hearts of the faithful is the rule to interpret scripture by , ( see corol. 30. ) as also by several instances ; sess. 5. § . 4. sess. 14. can. 3. sess. 22. cap. 1. and ( to omit others ) in that most remarkable pla●e sess. 14. in which after the text of s. iames●lledg'd ●lledg'd for extream unction , the council subjoins , in which words , as the church hath learn'd by apostolical tradition received down by hands , be teaches , &c. where tradition is most evidently made the rule which instructs and guides the church in interpreting scripture : and 't is observable that the council no where grounds any definition on scripture , but at the same time she grounds her interpretation of scripture on tradition ; which devolves into this that the council makes tradition her onely rule to know certainly christ's sence , or points of faith ; that is , ( in proper speaking ) the onely rule of faith. 18. but why then is the holy scripture made use of at all by the council , and that so solemnly ; nay , and ( which is to be noted ) constantly put before tradition ? to satisfy fully this difficulty 't is not the proper season at present ; yet , being a good point and worth clearing , i will not totally neglect it . we may observe then that when we read any book writ by an authour we much esteem , but yet such a book as requires studying , ( aristotle's for example , or some other such whom we hold scientifical , ) we sometimes hope well ( as it were ) when we apply our own industry to find out his meaning , and have a kind of respect for what we conceive to be his sence ; yet his authority takes not full hold of our understanding , by reason the way we take is not evidently convictive that this is his certain sence ; but if the point he writes on be first clear'd to us through a scientifical discourse by word of mouth , made by some interpreter vers'd in his doctrin and perfectly acquainted with his meaning , we have as it were new eyes given us to look deeply and thoroughly into his sence ; and , by this security of arriving at it , his authority ( in case we highly esteem'd it ) has now its full force upon us to strengthen our assent , according to the degree of power it had upon our understanding . now , what a well-skill'd and insighted interpreter or scientifical explicater of the point is to such an author , the same is tradition to scripture . for , this bringing down certainly christ's sence in every point of faith , it easily and securely guides us to the true meaning of scripture in those passages which concern such a point ; whereas , the wordish way of grammar and criticism being evident by principles to be ambiguous , and by experience to lead men into different sences , it can never satisfy us thoroughly that the sence we arrive at by this method is infallibly the true one or christs , and so never engages certainly the authority of god's word . and , hence it is that scripture thus interpreted is of sleight force , and at best good onely for ecclesiastical rhetorick or sermons ; where the concern is not much if the preacher misses in this particular passage so the substance of the point he preaches on , or his text , be truly christ's doctrin ; nor is scripture thus interpreted even a competent proof in the science of school-divinity , as being uncertain and so unapt to beget science ; whence , intelligent divines quoting and building on scripture are to be suppos'd to judge the sence they build on to be the churches , and so they are presum'd to go to work as faithful , or parts of ecclesia docens ; or else they lay true science first , which is ever agreeable to faith ; and so , when any text concerns a demonstrated point , they know by science what the true sence of that point must be . much less is scripture wordishly interpreted apt to build faith on ; the unwaveringness of which kind of assent must be grounded and secure in the principles which beget , it and not meerly actually such as it were by accident ; whereas interpretations thus made ( faith's principles in this case ) are liable to possible if not probable mistake . this will be clearer by a parallel made by a learned authour worth inserting , because it strengthens our discourse by a new consideration . let a critick and a skill'd carpenter read vitruvius his book of architecture , the critick has but a dim , dry and uncertain conceit of what he reads as to the truth of the thing ; but the carpenter or architect , by reason of some principles and practice he has already of those matters , understands him more thoroughly , and makes lively and firm conceits of the truth and excellency of what he writes ; such is the practical way of knowing christs sence , or tradition , to the interpreting scripture , us●d by the catholick church ; in comparison of the critical method affected by others . in a word , tradition gives us christs sence , that is , the life of the letter ascertaind to our hands , which therefore must needs move the letter , its body , naturally ; the other way takes the dead letter , and endeavours to move it artificially to counterfeit that life which it truly wants . 19. to apply this discourse to our matter in hand . tradition securing to us the scripture's letter truly significative of christ's sence , and also the true sence of that letter in points of faith deliver'd , ( see coroll . 29. & 30 ) it follows that scripture alledged by the church relying on tradition for its rule , engages certainly and fully the very authority of the divinely inspir'd writer himself ; and gives that testimony the whole effect upon our understanding , which that sacred . writers authority deserves to have given it . no wonder then the council , proceeding upon traditionary interpretation as it constantly declares it self to do , honours scripture-testimony so as to put it before tradition or the delivery of christs doctrin from hand to hand : scripture , thus alledg'd and securd , having the same force as if the apostle or evangelist himself should sit in the council , and by way of living voice declar'd his own sence in the matter ; to whom , thus present , what deference the council would have given is obvious to be imagin'd . hence , also , the protestant may see what high esteem our church gives to gods word , truly so calld ; that is , having gods sence certainly-known to be such , in it ▪ and that 't is onely the outward letter as us'd to hammer a faith out of by wordish skills , that is , indeed , their method of interpreting it ( which , by reason of its uncertainty falls short of engaging the sacred authority of gods word ) we fleight and scorn : and most justly , since 't is the having no better way to work on scripture , which has brought scripture it self , thus us●d , to scorn and contempt ; as appears in the carriage of our bedlam of new sects in england . i expect here some mighty man of talk , but very weak speculator , should object that this is an excellent way to bring all into our churches hands . but till he can prove that both letter & sence of scripture are knowable , with such a certainty as to build on them that most firm assent call'd faith , by any other way than this of tradition , i can neither hinder my inferences nor will he ever be able to confute my discourse . 20. thus much to show evidently that the substance of the doctrin we have given in our former discourses , is the very sence of our church at present ; and that her present sence in this matter is agreeable to the judgment of antient fathers and councils . i have no more to do now but to show that at the very time of the breach here in england , the catholick was found adhering fast to this rule of tradition , renounc't by the protestant . this is evident by the protestants own confession ; for , as oft as you hear them alledge that england was formerly overgrown with popery , that the new light of the g●spel hath of late discovered it self , that they reform●d in faith , that the former church errd , and such like expressions which naturally must burst out from them , so oft you hear them acknowledge themselves deserters of tradition and innovators . which expressions of theirs ( by the way ) easily manifest to the most vulgar understanding who ●tis that hath renounct tradition ; whence , it being also easily evidenceable to the rudest capacity that tradition is a most certain way of bringing down faith ( disc. 5. § . 8. ) the most vulgar soul is capable of knowing which profession it is to follow . for the two former points being known , they are certain by motives within their own ken , that protestants have renounct the certain way to bring down faith ; but that we renounct tradition of old is unacknowledged by us , disputable , and onely knowable by skills they are not masters of . common sense then teaching them they must guide themselves by reasons they are capable of , and not by reasons of which they know nothing , and that god requires no more at their hands than they can do , gods goodness has provided for those weak people , out of the very confessions of tradition●s deserters , certain means to judge whether they ought to be catholicks or protestants . but , to return whence we diverted . 21. it is not onely the protestants own confession , but the open profession of the catholick clergy in the very nick of the breach manifests our claim and constant adherence to tradition . whose declaration , found in the synodal book , 1559. begins thus . because by relation of publick fame , it hath lately come to our knowledge that many tenets of christian religion , hitherto received and approv●d by the publick and 〈◊〉 consent of christian nations , and brovght down by hands even from the apostles to vs , are call●d into doubt ▪ therefore , &c. where we find them stick firmly to tradition ; and , insisting on this principle , they proceed to make a profession of their faith , which they exhibit to the bishops to be given to the lord keeper ; but the state by power over-bearing the votes of the reverend convocation , and persecuting them for their constancy , the breach ensu●d . the catholick cleaving fast to his old rule tradition ; the protestants chusing a new one of scripture privately interpreted ; whose vanity a little reason makes them see , but experience perfectly find ; and relinquishing the antient rule so demonstrably self-evident , secure and solid ; by which means they became cut off from the onely certain way to know christs sence , that is from the root of faith , and consequently from the body of the church ; the guilt of which fact neither human authority , multitude , prosperity , continuance , nor yet all their voluminous wordish excuses will ever be able to efface . animadversions on dr. pierce's sermon : also , on mr. whitby and mr. stillingfleet , where they touch the way lay'd in the foregoing discourses . in three appendixes . psalm . 63. sagittae parvulorum factae sunt plagae eorum . anno dom. 1665. transition to the following appendixes . i have finisht my discourse : how dexterously must be determin'd by the iudgment of my readers , and confutation from m●●e adversaries . but i account those onely my proper iudges & competent adversaries who lay their principles ere they discourse , and weigh the efficaciousness of their testimonies in the scales of reason ere they alledge them . if i find a man laying no principles of his own , but supposing them , and making account all men must admit them out of respect to him or his party , and yet bend all his endeavours to cavil at principles laid by others to ascertain and establish the groundwork of christianity ; if i find one ignorant of or resolv'd against the onely-certain method and rule of discourse , which is , that no position deserves assent unless the connexion of its terms be evident , which must either be when they are evidently connected of themselves ( of which nature ought to be all first principles ) or made evidently-connected by the interposition of some other , which we call evident-by-consequence or deduction : lastly , if i find a man wedded to parrat-talk of ayr and sounds that he thinks it a rare thing to load margents with citations , without first distinguishing them and considering what strength each ought to have according to rational principles ; i decline such an empty soul for my iudge , and sleight him as mine adversary . and lest any should impute this carriage to me for fastidiousness i offer my reason for it . for , to cavil at principles and yet go about to lay none himself , is the method of a sceptick ; and from him indeed i must suffer it , if i cannot forc● him to hold his tongue : but , that one who pretends himself a christian , that is an holder of christ's law , that is ( if he goes consequently ) a relier upon some first or self-evident principle for holding that christ said thus or thus , should be permitted to impugn principles brought to ascertain fundamentally that point , and yet himself lay none to do that effect ( as is the custome of the impugners of tradition ) is to let him behave himself like a renouncer of christianity , and to fight against any assuredness of christianity ; that is , to contradict himself and all his own positions as he is christian ; which permission is unreasonable according to maxims of common sence , and illegal by the rules of true logick . again , if the clear light of vnderstanding gives it manifest , that nothing can be seen intellectually but what is either evident by its own light or by deduction in the manner declared , t is as evident that to frame discourses in another method than this , or at least loose discourses that have no connexion involu'd in them , enabling them to bear the test of this method , can be onely to talk vncertainties , that is , of we know not what : which is unworthy a man , much more a scholler . and , lastly , since it is evident by reason that every sleight authority is not comparable to that of god's church , 't is evident likewise that reason is to weigh what is due to authorities ; and that , no authority deserves any assent further than reason gives it to deserve . now , this being so , to alledge authorities undistinguishingly , whereas there is such diversity of degrees in them that perhaps there are no two to be found perfectly alike in merit , is such a wild proceeding hand over head , such a careless saying any thing to no imaginable purpose but purely to talk , that no sober discourser can think it fit to spend time in combating such an aiery adversary . 2. i make it my request to my intelligent reader ( for i write to none but such ) that he would reflect back on the method i have taken in my short discouse ; and he will see that ( however my performance speeds ) i pursue the way of evidence , and aim at least at perfect science of the point in hand . he will see i take my rise at the meaning of the words rule and faith ; this known , i establish my first principles in this present matter to be these , a rule is a rule , faith is faith ; hence i proceed to discover diverse attributes necessarily connext with what is meant by those two words ; and if , to avoid witty cavil , i decline the pretence of rigorous definitions of either word , without pressing the essentialness of any of those attributes to the natures of rule and faith , i hope i shall merit both pardon and thanks from those who look for satisfaction ; for , as long as those attributes must necessarily accompany the rule of faith , i do my work without engaging into nicer disquisitions . those attributes being shown necessarily connected with the notion of rule of faith , i apply'd them to my matter in hand by means of these two propositions , bearing a necessity of truth in their very terms ; that is not the rule of faith to which attributes necessarily belonging to the rule of faith belong not ; and , that is the rule of faith to which properties belonging onely to such a rule do belong . hence i reject scripture's letter from being that rule , and assert tradition to be it . and this was enough perhaps for me to do if i onely minded opposition to those who adhere to scripture's letter for their rule , in contradistinction and opposition to traditions being such . 3. but , intending to avail my self and my cause by the strength of truth and reason not the weakness and passion of others , i went forwards ( having first shown it clearly self-evident that tradition was a most certain rule , if follow'd ) endeavouring to demonstrate the indefectiveness of tradition , or that it was ever follow'd ; and this i attempted by those means . i took the allow'd definition of man ( the subject of the effect i was to show , ) which was to be a rational creature . i found the proper agent or efficient to work upon him as such to be motives or reasons ; and , from the impossibility of any such motives to make him prevaricate from openly-deliver'd faith , nay the necessity of seeing he must destroy his credit without any possibility of compassing his end , i endeavour'd to conclude that faith thus descended was never prevaricated from . then , taking the way of demonstrating the same a poste●iori , i took an effect i conceiv'd impossible to be introduc't into a knowing nature without the existence of tradition's ever-indeficiency to ingraft it there , or rather to imbue souls with it naturally , and , as it were , ex traduce . 4. seeing by this time that my discourse , by stooping from my first principles while i apply●d them to my business , seem'd immerst in matter ; and , by the blunder of many more and more particular terms than were in the meer principle forci●ly taken in , began to look with a contingent face ( though indeed i still perch't upon the specifical natures of things , and so never flaggd below the sphere of science ) therefore to comfort the readers understanding apt to grow turbid by my approach towards practice , i consider'd tradition practically and open'd the nature of it , by reflecting connaturally how the revolt from it which we call heresy comes to be originiz'd . for the same reason i compar'd the human force of christian tradition with another vast tradition meerly human ; & then touching at some divine assistances , show'd how the author of nature had establish't the best piece of it , man's nature , by particular means exceeding her own native strength , to this effect of preserving the descent of christ's doctrin unalterable and uninterrupted ; that is , i show'd tradition most certain and most indefective , and far beyond the establishment of any other piece of natural science whatsoever . 5. lastly , observing that my discourse by process ( as the custom is in all discourses , however evident , if not bound to syllogistical form ) began to look dishevel'd , i added diverse corollaries ; in some of which i made many several ends of it meet in a closer frame ; in others i advanc't forwards to show that the churches vnity , power to oblige and govern her subjects as faithful , and her infallibility in the whole and several parts of her was founded in tradition ; nay that by means of tradition she enjoyes a wonderful sacredness of authority , being not onely unexpugnable but also unimpugnable without destroying all kinds of certainty ; that is , without highest nonsence in the opposer . and hence i seat tradition on her throne ; demonstrating her they the first , and consequently self-evident , principle in affairs of this nature ; and therefore that the knowledge of her certainty is the first principle in the science of controversy . 6. this tenour of my discourse briefly reflected on , i beg of my intelligent reader to regard it once more in the bulk , and he will see that i begin with self-evident principles ; that my principles are antecedent to authorities , and so are competent means to judge authorities by ; that i studiously avoid wordish ambiguity , which rhetorical discoursers ly open to , holding rigorously to the notion or meaning of the words ; that i lay but the meaning of two familiar words , rule and faith , for the basis of all my discourse ; that i endeavour to pursue my principles by very obvious and immediate connexions ; that all the way i attend heedfully to and build upon the natures of the things ; which , in short , devolves to this , that it may be hop't ( at least by my method ) that there needs nothing but time and industry to frame and make up in rigorous demonstrative form , that sence which i have here deliver'd in a way more sutable to the temper of the world and ease of my readers ; who may see evidence in my discourse , without being oblig'd to bend their brains to study my book with that severity as they would do an euclid . 7. when this is done , let my reader reflect on all the discourses concerning faith made by any protestant , and see how far they are short from ( i will not say any such performance , but ) even an attempt of evidence . first principles they lay none ; and consequently evidence of deduction cannot be expected from them : for , wanting first principles , 't is nonsence and folly to talk of deducing . again , for want of such principles , they want certainty of any text of scripture to justify it against an atheist or deist . they want self-evident principles to guide them in interpreting their vncertain letter , and so confute other sects which differ from their church ; and the method they take to do it is evidently quite of another nature than scientifical . they have nothing upon account of living teachers which ascertain sence ; so that you must to find your faith not build upon the sence of two or a few familiar words , but of an whole large book ; that is , on millions of words , and those too not onely unsenc't , but also very abstruse and mysterious . they suppose all which is antecedent to faith , that is all principles which are to induce faith and so make no provision for the grounds of christianity against heathens and atheists : the natures of things they are so far from proceeding upon , that they not so much as mind or think of them , nor i doubt fancy or value that method when set before their eyes . principles to weigh each testimony by they lay none , and so quote at randome . certainty they seek not , nor care for ; for they quote the fathers and scripture as by themselves interpreted , and yet neither hold the testimony of fathers infallible nor yet themselves in interpreting scripture ; yet plainest reason tells us , that unless the fathers or themselves were infallible hic & nunc in this saying or interpretation , they were hic & nunc fallible ; that is , all built on that testimony or interpretation is contingent and vncertain : yet of such citations no better authoriz'd , cl●d perhaps in some fine words , the books of their best champions are made up . so that they are convinc't not to study things , but words ; that is , not to be scholars or knowers , but empty talkers ; and so the effect of their endeavours can never be satisfaction to an intelligent soul , but onely tickling the ear or pleasing the fancy . 9. as i have shown this vngrounded proceeding of the protestants by principles , so i intend to do the same by instances : but ere i go about this undertaking , i think fit to meet with an objection obvious to many readers . 't is this ; that , 't is strange all catholicks do not take this way , it being so conclusive , as well as i. 10. i answer , that all truths being connected , 't is evident each truth , even for being such , is maintainable several wayes ; especially supreme ●nd very concerning ones : amongst which wayes , some are sutable to some capacities , others to others . wherefore catholick controvertists esteeming themselves debtors both sapientibus , or to those who judg of things per altissimas causas ; and insipientibus , or those who do not so nor fly higher than a prudential pitch : and the later of these being the generality ; hereupon the charity and prudence of those learned opposers of dr. pierce ( and very many others ) have thought fit to address to these by answering his testimonies particularly ; leaving me the way of reason and principles ; though in danger to receive much disadvantage by my imperfect delivery , and securer under the managery of their abler heads and pens . i declare therefore that i intend no confutation of any of those authours , nor to share in the victory of those excellent champions of truth : it being perhaps needless to the generality ( however very satisfactory to examining wits ) to confute that in common which is already confuted by retail . i write more against their way than their books . yet , if any will be so charitable as to judge my short hints to bear the force of a solid confutation , because they radically and fundamentally overthrow all their arguments and very method of arguing , if it be truth 's advantage , i shall give god thanks for it and be glad of it . but the main is , it imports not in maintaining truth what others do or do not ; but , if it be shown that catholick principles ( i mean the living voice of the catholick church , or tradition , our rule of faith ) can bear such a rigorous test of reason , and appear more lustrous and bright by so severe a trial ; and , on the contrary , that the principles of the revolters from her are so little solid , so volatil and meerly made up of fancy , that they evaporate into ayr and even shrink into nothing when set in the mid-da● beams of truth , the rules of evidence ; i desire no higher an honour to the catholick church , nor deeper discredit to her adversaries . first appendix . animadversions on the groundlesness of dr pierce's sermon . 1. looking about for instances of protestants books most proper to be confuted by my former doctrin , my thoughts pitcht naturally on mr whitby's , where he goes about to settle rationally his rule of faith , and on mr stillingfleet's , where he opposes the way of reason , and the certainty of tradition . but it seem'd convenient to take to task also some adversary who insisted on testimonies , and bring him to grounds ; because , in the way of reason which brings testimonies to grounds , to confute one is in a manner to confute all . dr hamond seem'd proper ; but his book is now out of vogue , if it were ever in it ; for i never heard past two or three persons speak of it : and , i am sure , the best protestant wits of our nation never valued him as a smart and efficacious writer . besides , the notes i have lately given upon the fathers testimonies , leave little in him to be reply'd to , and my discourses have left nothing at all . amongst late adversaries then , dr dentons folly seem'd so ultra crepidam , that it was not worth a serious thought ; and 't is wholly answer'd by declaring that he begins and grounds his whole book on so knavish a calumny , that , could the universality of catholicks have the same law against him , that a private protestant , though the meanest in the kingdome , might freely have , he would lose his ears for libelling . the dissuader for his plausibleness ( not for his strength of sence ) seem'd to require a larger answer than was sutable to the design of an appendix . dr pierce was of highest vogue , and short ; but he was already so doubly overthrown by two learned opposers , that it seem●d unhandsome and ignoble to strike a man when he was down ; his circumstances making him rather an object of pity than victory . yet his pulpit-alarum to excite all england to persecute catholicks was so full of malice , and so monstrously cry'd up , that i judg'd it above all others deserving to be made an example of ungrounded talk. though i shall do it with that compassion as not so much to confute him , as by laying a few notes as admonitions to him , to open his understanding and enable him to look into the force of his own citations , and so to guide himself better the next time he goes about to quote authors ; a point i doubt he as yet never thinks on . they may also give his defender ( now , as i hear , writing ) some light to strengthen his testimonies against us . i am sure they will tend to clear truth , not to blunder it ; and so all ingenuous seekers of satisfaction will thank me for them . to begin then , 2. the whole scope of his sermon exprest in the title of it , the primitive rule of reformation , causes my first admonition . for , since we both agree that the primitive faith is to be held to , and only differ about the certain means to come to know what that faith was ; we holding to tradition and to fathers and councils ( which are , taken properly , parts of tradition ) as certain means to know that faith ; the protestants to private interpretations of scripture , and to citations quoted on any fashion ; the way to confute us catholicks is to demonstrate the certainty of the way they take to prove their faith the same with the primitive ; otherwise , let them talk and write as long as they will , they are never the neerer their conclusion . now , if plain experience tells us the sm●ctymnuans too preacht and writ against episcopacy by quoting fathers and scripture , let dr pierce show us what his way of talking has above theirs which gives it a virtue of ascertaining or perfectly settling the understanding ; or confess theirs ( and so his too ) is fallible and frivolous . to demonstrate then against us , and so confute us , he ought rather have insisted on a derivative rule , or a rule able to derive down to them christ's faith with certainty ; so to make out their present knowledge , which alone can justifie their present or late action of reforming ; and not run afar off to a primitive rule or faith , which is nothing to the protestants , unless they can prove certainly they follow it . when d. pierce makes a sermon at court upon the certainty of such a rule , we will all become auditours , so he will promise to begin with first principles , and bring evidence of what he sayes : till then let him take heed of bragging in print of demonstrations , until he knows what the word means : that is , till he reflects how a demonstration is a proof which obliges the uudersta●ding , and considers or studies wherein the virtue by which it performs this , consists . such bold and careless talk has cost his credit dear already ; and when it comes to be scann'd by principles and science , will leave it quite bankrupt . 3. we have seen the end and scope of d. pierce's performance , which is , to over-leap all that concern'd him to prove , if he would conclude with certainty against us : now , the usefullest part of his whole performance , as he sayes in his dedication , are his citations , as being the evide●ce and warrant of all the rest ; which therefore ( if any thing ) deserve to be consider'd . their faults distinguish them into so many forts . of the first sort are those which are impertinent to our ( or indeed to any ) purpose , but to make a noise or vaporing show . of the second , those which are raw or unapply'd , and onely say somthing in common which never comes home to the point . of the third , those which are levell'd blindly at none knows what , or at a question unstated ; and so are shot at rovers . of the fourth , those which impugn a word for a thing ; or some circumstance or manner for the substance . of the fifth , negative testimonies . of the sixth , a private authours saying against the torrent of a contrary consent ; which , of it self , is liable to innumerable contingencies of passion , mistake or ignorance ; but , thus compar'd , signifies less than nothing . the like is to quote a schoolman or two for a point which others freely contradict . of the seventh , those which are false , and signifie not the thing they are expresly quoted for . of the eighth , those which labour of obscurity by an evidently ambiguous word . of the ninth , sayings of those on his own side . of the tenth , a few fragments of scripture , senc't by fancy . 4. i intend not to muster up one by one all his citations and then rank them under their respective heads , the brevity of an appendix not permitting it : but , i make this fair proffer to his vindicater or himself , that if they please to pitch upon any testimonie of his which falls not under some one ( perhaps many ) of these faulty common-places , i will yeild them all valid and conclusive , and make him publick satisfaction for the injurie . having thus given my bond for the truth y charge , and under so great a penaltie upon failure of being so , i have title to free licence to suppose my charge good , ( which will also appear shortly in common by my § . 9. ) and accordingly to apply my reason to consider his citations . i discourse then thus , and note . 6. first , that citations are of two sorts ; the one alledges the testifiers knowledge by eye-sight or infallible sense ; the other his judgment or opinion . now this later , in regard mens judgments or opinions depend on reasons , is not properly that authours testimonie , nor he a witness ( who ought to proceed upon evidence had by senses ) but a schollar or relier on his reasons ; and , so , his expressing himself in the words found in such a citation has no authority further than his reason gives him ; which reason therefore and not his saying ought to be alledg'd : in regard it was meerly by vertue of his reason he knew this ; and so the whole vertue of his authority ( which follows and goes paralel to knowledge ) consists in that reason . none therefore are properly testimonies , but those which relie on sensitive knowledge : and those are of certain authority , if the sincerity of the testator be unquestionable , and the conveyance of his sincerelymeant knowledge to us be evident ; not otherwise . 2 ly . note secondly , that , for the reason given , citations from adversaries , and opinators signifie nothing ; also those whose words presumed to express the witnessers sence are ambiguous , or otherwise-interpretable ; or else their very letter uncertain ; as all are , if the way of tradition be held fallible . thus much in common of citations as in themselves . considering them next as made use of by d. pierce , we finde he relies on them as on his principles to conclude against us , or as he ( good man ) unfortunately calls it , demonstrate . hence . 3 ly , they must not be negative ; for such can conclude nothing . 4 ly , they must not be false or evidently signifying another thing than they are produc't for , nor impertinent ; for then they are in both cases quite besides the purpose . 5 ly , they must be express and home to the point ; for , principles must need nothing but themselves ( besides the application ) to infer the conclusion pretended to spring from them . 9 ly , they must be void of ambiguity . for , principles must be either self-evident , or at least made evident , ere they can deserve to be produc't or admitted as such . lastly , principles are sence , not sounds or characters ; and so their sence ought to be indisputable . 7. the first note evacuates at once all his citations from authours that concern any point between us . for he brings no certainty of any knowledge exprest to be built on sense ; that is no citation against us , which , in proper speech , deserves to be call'd a testimony . the second note particularly invalidates those of the eighth and ninth sorth . the third , those of the fifth sort . the fourth , those of the first and seventh . the fifth , those of the five first sorts , and also those of the seventh . the sixth , those of the second , third , and particularly the eighth . the last note enervates the tenth , and indeed almost all the rest . it being evident that our learned controvertists give other sences to those citations than what protestants assigne them , and maintain still those sences to be better than theirs . 8. in a word , seeing all testimonial authority supposes knowledge in the authour , and all knowledge is either from sense ( call'd experience ) or else from evident connexion of terms ( or reason ) and that this later knowledge is apt to make a master , that is , one fit to convince and teach another rationally by intrinsecal mediums or to cause science in him , and so is unfit for testifying : and the former kind of knowledge onely is fit to be an extrinsecal medium or apt to beget belief of the witnesses word ( in regard any person , unacquainted otherwise with the truth of the point , knows by ordinary experience and common reason that mens understandings may err , but their sences rightly circumstanc't , cannot ; ) it follows that no citation in proper speech deserves the name nor has the force or virtue of a testimony but those which are built on sence or experience . this weigh'd , reflecting on the main , i find not one ●●●ress testimony against any point of our ●aith , engaging sense ; that is , not one which merits the name of a testimony or to be esteem'd a part of tradition . that of s. austin for communicating infants has the true nature of a testimony in it , and deserv'd a more elaborate answer , had its sence been unquestionable and the words cited from the father himself ; but the sence of it being disputable ( his expositors explicating s. austin by himself in another place no● to mean oral manducation , but virtual●●●ly ●●●ly which is done by baptism ) and withall cited as a private authours sence concerning s. austin , it falls under the 6th , and 8th . head of faulty or inconclusive citations , and so is already answer'd . 9. this is the upshot of that famous sermon : and now i would gladly know what , in the judgment of an intelligent person who examins things by grounds , dr. pierce hath perform'd in this so highly extoll'd piece of his more than his dear brother and fellow-champion against the pope , mr. henry whistler ? onely he hath clad his little nothings in some kind of mock-rhetorick ; which , like fig-leaves , cover after a pitiful manner the nakedness of his empty discourse . yet , were even his rhetorick examin'd by the substantial rules of that art , i doubt it would come of as ill as his proofs . for 't is obvious to observe that the beginning of his sermon is a-la-mode a school-boy's theme , and that his style is far from even or spun on one thread ; instead of the thunder & lightning of strong and sententious sence astonishing and moving the auditors reason by the advantageous smartness and majesty of the expression ; he gives us a peal of ordinance charg'd with ayr , a volly of thunder-thumping bombast , able to make a solid man's reason nauseate ; and this most inartificially plac't at the very entrance of his sermon , § . 2. or else loud pulpit-beating invectives ▪ and railings . he makes huge account of little quirking observations out of human authours ; which have no imaginable force or purpose but to make an ostentation of the uncouthness of his reading ; the gallantry of his third paragraph . for ingenious surprizes of reason , erecting and taking the understanding , we have wordish quibbles , quirks , and paranomasias : and those most evidently ( contrary to art ) studiously and industriously affected . his con●ident sayings without proof make up half his sermon ; and his ironies and sarcasms are the sauce to make all this windy meat go down . 10. i will close with noting his excellent faculty in quoting scripture : to do which when the place is worth looking , as being brought to justify some passage we are about , is grave and to some purpose ; but , when no occasion or need invites , upon the naming any two or three words which hap to be in scripture , to be still quoting and tricking the margent with book , chapter and verse and relating stars or little letters , is a very empty piece of pageantrie , and most sillily pedantical . now , our dr. cannot talk of faith , but he must add ( though most unsutably to his reformers in england , to whom 't is most notorious no body deliver'd it ) which was once deliver'd to the saints , and iude 3. shall ascertain it . he cannot name the words , which was from the beginning , but the margent shall direct you to mat. 19. 8. the two words spending and being spent oblige him to let you know where to find them , 2 cor. 12. 15. at the very naming help and all sufficient , ( two good honest words , which might have been spoke whether scripture had been or not ) he cannot for his heart hold , but alledges you for it , 1. cor. 1. 27. and will needs ( though indeed very needlesly to us ) prove himself a weak instrument by a plain text , 2 cor. 10. 4. the obvious and common words condemn'd out of their mouths , must have a star of the first magnitude to light you to a lesser one in the margent , and that to luke 19. 22. and david's cutting of goliah's head with his own sword , a story known undoubtedly by all that were like to read his sermon , shall be secured from being thought a piece of a romance or knight-errantry by a punctual citation in the open margent , 1 sam. 17. 51. and , to omit diverse of the like pleasant strain , lest any unbeliever should be so impious as to doubt that his theopnevst aholiab was an embroiderer , you shall see it as plain as the nose on a man's face in an express text , exod. 35. 30. 34. 11. but why insist i thus on so poor a foolery in a book i design'd for solid ? or what advantage can i gain to my cause by so sleight an animadversion ? i'answer , ●tis my temper when i see an odd action done without reason , to trace it to its original , and to search after its proper cause : and , upon consideration , i finde none so proper for this effect , as a certain kinde of humour of quoting in d. pierce and others of his brethren , so strongly possessing them , and even naturaliz'd into them , that , so they be quoting , they matter not much whether it be to purpose or not : this i have shown in the whole bead-roll of his citations ( the usefullest part ( as he sayes ) of his whole performance ) and that not one of those which he call evidences , is conclusive ; that is , worth a straw , or to purpose : but , because every one will not be capable to see it in those citations he brings for proofs , i let them see it in those his late quotations of scriptures : in which he so pittifully betraies his silly and vain humour of quoting to no imaginable end but to satisfy his customary habit or fancy ; and , as in his citations , so in these , imagins the application of them to his cause in stead of showing it , that i conceive no universitie-wit but will see in this carriage of his , that dr. pierce's head is not too scienti●ical , nor himself a fit man to to demonstrate against the papists . second appendix . animadversions , on some passages in mr. whitby . 1. i beg pardon of my reader for my late merriment and children's play with aiery bubbles and feathers . both d. pierce's manner of writing and his carriage towards catholicks merited this kind of return . i hope the passages in mr. whitby i have design'd to answer , will give me occasion to speak more solidly : and , that they may do so , i will pick out those which aim at some point of concernment . i have a particular respect for the person , and am sorry his growing hopefulness receiv'd a foil by his book against mr. s. c. and this though a threefold disadvantage ; the badness of his cause , the patronage of dr. pierce's malice , and his impar congressus with so learned an antagonist . 2. my designe leads me to take notice especially of that passage , p. 93. sect. 4. where he begins a discourse about the soveraignty of reason , and explicates ( rather than proves it ought to be so ) what is his rule and guide to faith. which , because it look't plausibly , yet was prudently neglected by mr. s c. who hearing of more eminent antagonists writing against him , judg'd it wisest to reserve himself to answer the protestanrs second and best thoughts in them , in case they were found to deserve it ; and , because on the other side the challenge was made to all the romanists in the world , and many passages in it light cross to the grounds i had laid , i took leave to consider and examin it my way . in a great part of it , especially at the beginning the discourse is rightly made ; but in other places he confounds guide with rule , power with motive , and , by straining a word in mr. s. c. beyond its necessary signification , imposes on us a false tenet which he mainly builds upon . so that i am forc't to begin my answer by putting down our true one , which gives faith and reason both their due . this done , his superstructutes on that supposition will fall of themselves . 3. our tenet then is that faith is the same with belief , that belief relies on authority , and divine faith or belief on the divine authority as its motive , and on the churche's as on the applier of the other to my understanding . at next , i hold that no authority deserves assent further than true reason gives it to deserve ; and , hence , the divine authority , being essential truth deserves in true reason , if possible , infinitely intense assent or adhesion to its sayings from me ; and the churches authority being found by my reason to be certain , it applies with certainty ( that is closely ) the divine authority to my understanding ; and so obliges it absolutely to believe the truths god has told , and to submit whatever reasons i may have against the object reveal'd to this all-overpowering authority of essential truth ; this being the first cause of all those things , whence my particular reasons are taken . nay , farther , hence it is that i adhere more heartily and firmly to a point of faith than to any conclusion of any science whatever ; because a more efficacious cause equally closely apply'd is apt to produce a greater effect , and no cause is or can be in 〈◊〉 reason comparable to that of the divine ver●city in the point of causing assent ; which is closely apply'd by me to the churches assurance . hence my faith is ever most rational ; because ●is 〈◊〉 rational to believe a point for which the divine veracity is engag'd , and highly rational to believe the church assuring me that it is engag●d for such and such points : nor yet is the divine authority or the church ( as mr. whitby p. 96. very mistakingly argues ) beholden to the judgment of my private reason for my belief of her infallibility , but on , the contrary , my private reason is beholden to them for that judgment ; seeing i therefore come to have that judgment because those , as objects , wrought upon my apprehension and imprinted a conceit of them there as they were in themselves , and so oblig'd my reason to conclude and my judgment to hold them such as they were . this rational assent establishes my faith against the assaulds of any doubts from human reasons ; resting assur'd th●● the same god who told me this , is the maker of all things else , and hath writ all created truths in the things he hath made ; whence no created ●ruth can thwart my faith unless he can contradict himself , which is impossible . hence , if i have true science i am certain to find no part of it opposit to my faith ; but , on the contrary , conformable to it , as being a child of the same parent , essential truth : if i have not true science , i ought not to think so ; nothing therefore but mine own overweening can make me miscarry . 4. reason having thus play●d her part in bringing me to faith , deserts me not yet while i act in it , nor i her : my acts of belief are still rational , because it was rational to believe at first , and my grounds why i then believ'd rest still unchang'd , nay are unchangeable . but yet , reason acts much differently now then ●ormerly ; before i came at faith she acted about her own objects , motives or maxims , by which she scand the authorities we spoke of : but , in acts of faith she hath nothing to do with the objects of those acts or points of faith ; she is like a dimsighted man who us'd his reason to find a trusty friend to lead him in the twi-light , and then reli'd on his guidance rationally without using his own reason at all about the way it self . to make this clearer we may distinguish two sences in the word reason ; one , as 't is taken for that natural faculty which constitutes man ; which faculty never deserts or ought to desert us in any action that is manly or virtuous , the other as 't is taken for that power wrought upon by motives under its own ken ; in the same sence we call it human reason ; by which is not meant the natural power unactuated or abstractedly , for then the word human were a ta●tology ; but reason as conversant with such objects or inform'd by such knowledges as are commonly found within the sphere of our natural condition as men , such as are those which beget science : and this leaves us when we have once found the authority now spoken of ; the objects of faith , formally speaking , being out of her reach ; nor is she ( thus understood ) the motive of our assent to the verity of the point of faith , but avthority onely . wherefore into authority onely , faith ( as such ) is resolvd finally ; though , if you go about to resolve the rationalness of assenting to the authority it self , it will light into those evident reasons , which your naturall power of reason , as yet uninform'd by faith but by motives or maxims within its own sphere , was capable to wield . 5. reason therefore taken for my natural power is my eye or interiour sight ; as inform'd by common principles or maxims antecedent to faith , my guid to bring me to believe authority ; and those motives or maxims are the rules to my reason , by attending to which , she hath virtue or skill to set her own thoughts right , that is to guid me in my way to faith : but , when i have once come to beleeve authority , that is , come to faith , not reason but authority is my guid ; for i follow authority and not my reason in judging what is faith , what not ; and , though the light of that naturall power never deserts me , yet reason , as rul'd by her own natural maxims , is useless to me as a guid , or those maxims as a rule ; for i apply neither of these to the mysteries of faith to scan their verity or falsity by , but purely rely upon authority , and beleeve them . authority then is my guid ; and in the infallibility of that authority , consists the power or virtue it has to guide me right , that is to regulate or rule me , as one of the faithfull , or as one who must have such certain grounds of my assent , as i may securely build my salvation on . this authority then , as it is in●allible , is also my rule in my beleeving , or the rule of my faith. this of my rule of faith in common , against adversaries of faith in common . but , with protestants , who grant christ to be god , and consequently his words or doctrine true , the onely rule and guid we need , is to lead us into the knowledge of what he said and assure it to us . we affirm then , that the catholick church is the guid we follow , and her infallibility ( consisting in tradition ) our rule of faith. hence all catholicks profess her doctrin uninterruptedly succeeding from the apostles time , and so to continue to the end of the world ; hence with one voice they lay claim to christs gracious assistance to her , in defending her from over-growing errors against faith , or heresies ; hence all profess to hear and follow her , and pledge undoubtingly even the security of their salvation , by relying on the certainty of her living voice for their tenets , and on her disciplin for the practice of their faith. and though some schoolmen make scripture a partial rule of faith , yet they can mean onely materially not formally , that is , that some part of faith is signifi'd by scripture's letter , not that scripture's letter alone is sufficient securely to signify it to private understandings so as to beget that most strong & firm assent found in divine faith ; as is evident by this , that all hold no scripture is of private interpretation ; all hold the living voice of the church and her constant practice are the best interpreters of scripture . now , faith being tenets and sence , that must be 〈◊〉 the rule of faith , which ascertains us of christs sence ; not the materiall characters which that certain interpreter we call the church works upon , and by her practicall tradition interprets . 6. 't is high time now to look back upon dr. pierce and his party , how justly they deal with us , and how mistakingly they discourse when they come to the grounds of their faith. 7. first , by the tenour of his discourse he would seem to obtrude upon us a tenet , which none but perfect mad-men could hold ; namely that we profess we have no reason why we believe the church ; which devolves to this that we must profess we have as much reason to believe an old wife's dream as our faith , since there can be no less reason than none at all . and hence he will needs assure the reader , that therefore , the enthusiastick sectaries are in part romish proselytes , &c. and indeed upon so gross a calumny layd down for his principle and a sober truth , what might he not conclude ? with equal reason he might have inferr'd that all bedlam were catholicks , and that to turn mad were to turn a romanist . but his carriage to put this upon mr. s. c. is strangely unjust ; since he knows and hints it , that he writ a book upon his declaring himself catholick , entitled , motives of his conversion ; does he think the word motives does not signify reasons , or , that to write an whole book of reasons why he adhea'd to the catholick church signifies that he renounc't all reason why he believ'd her ? 8. next , as for his own tenet , he layes this for his ground , that , reason alone is iudge in all cases . i will propose him one case , and 't is the existence of a trinity . to work now with your reason about this object , and see how you evince it . i doubt your best reasons will crack ere you make all ends meet . but , you mean you must have reason to believe it ; i conceive ( speaking properly ) you should rather say you must have reason to believe the authority , and authority to believe it ; for belief is as properly relative to authority as science is to an act of true reason or evidence . whence 't is as incongruous to say i must have reason to believe such a point , as to say i know such a point scientifically by authority . again , for god's love who ever deny'd they ought to have reason to believe the churches authority ; is any thing more frequent in our controvertists and divines treating of the ground of faith than large discourses concerning motives of credibility ? 9. thirdly , he saies that disputing with romanists whether scripture be the sole rule , he means t is so limitedly , that is between christians , who have already acknowledged scripture a rule of faith. by which i see mr whitby guides him self by sounds , though he must need ; know ( if he knows any thing of catholick ten●●● ) our sence is quite different . i beseech you , sir , deal fairly with us : is not that , speaking formally and properly , the rule of faith which gives us christs sence ; and does not that give us the sence of scripture which regulates us in the interpretation of it ? did ever catholick then hold that scripture interpreted on any fashion , much less on your fashion by private judgments or reasons regulated by grammatical skill , criticisms and such like verbal knowledges , is a rule of faith ; nay do not we constantly abhor this way as the source of heresy ? take us right then we hold not scripture's letter alone a rule , but scripture interpreted by the church ; that is , indeed , the church formally speaking ; and so you see you mistake our principle . yet upon our joint-agreement in this your discourse against us proceeds . retrive it then , you see your errour . again , you tell us scripture is your new rule , but forget quite in your discourse to tell us that your reason assures you scripture is to be the onely rule , or why it should be so ; since ( besides what i have demonstrated to the contrary in my former discourses ) 't is evident christian religion had descended many steps ere the scripture's parts were much scatter'd , much less the whole collected ; and no less clear that , that can never be a rule or way to faith , which many follow yet their thoughts straggle into many several judgments ; not in indifferent points , but in that of the trinity amongst the rest , as your self profess of the socinian , that he rejects not the trinity in the first place , because it seems a contradiction , but because 't is not clearly discover'd in scripture ; by which you see he adheres firm to your rule , and so ought to be acknowledg'd one of your church ; since , though he hap to differ in some points , yet he holds fast the rule common to both ; which is the substantiallest principle of a church as such , being the ground of all faith. and , indeed , your kindness to him here , and your tender care not to displease him , shows you have a true brotherly affection for him . though i fear he he will con you small thanks for making his principle run thus , that which is not clearly reveal●d in scripture and is coniradictory ti reason is not to be believ'd ; which seems to imply , that were it clear in scripture , yet contradictory to reason , then he would notwithstanding belive it . an over-strain of piety no socinian was ever guilty of , and i can assure you no learned catholick divine i ever heard of ever made such an act of faith. but 't is another case if it onely seems contradictory , and is not judg'd by him to be evidently such ; for then there is room left in his mind for the contrary assent of faith to settle there . 10. you say you prescribe not the doctrin imputed to the socinians , because it makes reason the iudge of faith , but the rule of faith. pray take pains to consider what you say . he that judges must have some principles in his head by which he is regulated in making such a judgment ; those principles then must be his rule in that action ; and , if that judgment be an adhesion to a point of faith , those principles are his rule of faith . examin now well your own thoughts , whether your principles , by which you find out certainly by interpreting scripture this is god's sence or a point of faith , be not maxims of your human reason . i am sure in disputes against us you prove and defend your faith by such skills ; as languages , history and other knowledges got by human learning ; and consequently hold it your selves upon the tenour of those skills , which therefore are your rule of faith , and not upon the bare letter . you , i know , will deny it . but i beg your second thoughts to reflect that a rule to such an effect is the immediate knowledge to the power as conversant about that effect ; and that , if another intervene , it regulates the former ; which thereupon becomes the thing ruled , not the rule . do then these skills clear the letter of scripture , that is , make known gods sence to you ? if so , since their immediate effect is to clear it , 't is impossible to deny but they are at least part of the revelation ; for revealing is clearing , and god's sence was not clearly revealed but by those means , that is by human maxims ; and so they are at least the more formal part of your rule of faith. again , i ask might you not have mistaken the true sence without those human maxims ? if so , then they , and not scripture's letter , were your rule . if not , then onely common sence is requisit to understand clearly what 's reveal'd in scripture ; and then , either your brother socinian or you want common sence , which i think you 'l scarce say . 11. but , will you see you still hold reason your rule , notwithstanding you cry up the written word ? find you not there expresly that god has hands , feet , nostrils and passions like ours , and this in clear terms ? why is it not then a point of faith ? you will not answer sure it is against maxims of reason ; you renounc't them formerly ( p. 94. ) when you had found out your new rule and onely allow'd your reason power to judge , if a point were sufficientlie reveal'd , that it is most rational to 〈◊〉 it self , though it seem to contradict or thw●●● reason . now this is sufficiently reveal'd being plainly writ in your rule of faith , and the direct letter of scripture ; why will you not then captivate your reason and believe it ? i see you do but complement with god's incomprehensible knowledge in speaking so highly of it and so humbly of your own shallow intell●ct : will you deny a point of faith so plainly reveald for your own capricho or conceit ? perhaps you 'l say 't is not clearly reveal'd because the contrary is plain in scripture too . i ask , is it as plain ? if not , it cannot overthrow the title of this to be a point of faith : if as plain , why should you not believe both ? be valiant , sir , and believe a contradiction it being clearly reveal'd . perhaps it seems but such , and then your own profession . p. 94. obliges you to admit it : you that can acknowledge an infinit extension of space ( when you say all the world besides does so too , sure you thought all the world was in your fancy ) may also hold materia ab aeterno , and that it is onely a part of gods nature , as ( if i mistake not ) iacob bemen does ; and then secundum hanc partum of illam will do the work , and gives a true sence to both sides of the contradiction . you should do any thing which could by any means make it seem possible , rather than question a plain divine revelation : nay , perhaps you do not think you can demonstrate the contrary to the solution i have helpt you out with , at least that your demonstration is but a seeming one ; and then i challenge your candour to own your sayings , and demand why you are not bound to use this shift and a thousand others rather than violate your avow'd rule of faith , and deny and hold against the clear letter of scripture . if you alledge you have perfect science of the contrary by metaphysicks ; then , though i expect not this from you , your science rules your rule of faith ; glossing or rather violently wresting the plain letter , and so is so absolutely your rule of faith that it controls and even baffles the other though clearly revealing : or , if to be in express terms in scripture be not to be clearly revealed , i would fain know what those words clearly revealed in scripture signifie . 12. perhaps you i say , that notwithstanding your new rule , reason must be your gvid still even in faith , though not your rule . but i ask , if your reason must guide you sometimes so as to deny the clear letter of scripture , since a guid in any thing must be regulated by some knowledges in that affair , by what principles or knowledges reason is to regulate it self while it guides you in that particular now in question ? by principles of faith ? how can that be in your grounds antecedently to the known sence of the scripture ? by principles of human science ? then those principles of human science give you the certain sence of the written word when it self is insufficient , and therefore are still truly your rule of faith ; and so you are forc't to fly back for refuge to the old rule , human reason , which you seemingly renounc't when you had found your new rule of the scripture . 't is evident then that some maxims of your reason are your rule and not scripture's letter . and this is what we reprehend in the socinian and you too ; that , chusing a wrong rule of faith so to avoid the church , you both gloss it as seems best to your reason regulating her self by her own , and those fallible , maxims . they by certain acute and ingenious sophistries proper to themselves , you by the more school-boy way of grammar and dictionary learning ; and so both of you make your rule the thing ruled . nor think to retort any part of this discourse upon our rule of faith ; for , this being the living voice of the church , delivers us a determinate sence of the points we are to profess , whereas yours needs skils and helps of studious reason to tell you what it would say ; ours is alive , and in the breast and actions of the faithful ; yours is dead characters , waxen-natur'd , and pliable to , the dedalean fancies of the ingenious molders of new opinions ; and so , alone , can satisfie no man as you handle it . 13. no wonder now , if , having no certainer a ground or rule of faith for her self , your church is shamefast of obliging others to believe her : man's nature could scarce own or permit so irrational a tyrannie . yet whether she does or does not , we must not know from your words ; which run so backwards and forwards , that none can tell which is the true face of the ianus . first p. 99. you seem to deny it stoutly from the carriage of your convocations and bishops , and from your own tenets : yet afterwards you seem to grant they do require a positive assent somtimes , and justifie them as not doing it upon pretence of any infallibility , but because the thing determin'd is so evident in scripture , that all denying it must be wilful . a rare discourse , and worthy a deep consideration ! pray who must be judge it is so evident in scripture as to render the dissenters guilty of flat wilfulness ? the bishops , or your church ? nothing less : in the beginning of this discourse ( p. 93. ) you plainly deny'd them to be judges of faith. now in your sence to be clearly reveal'd or evident in scripture , and to be of faith is all one ; so that they must not be judges of what is evident in scripture , lest by necessary consequence they become judges of faith ; and yet without having power to judge what is evident in scripture , they must have power to require assent to points as evident in scripture ; nay and punish the dissenters too : for 't is a madness for governours to require any thing of their subjects , without having rewards and punishments in their hands to make what they require to be duely observ●d . nay p. 93. you absolutely refus'd to admit them as guides of your faith. a moderate word and less than to be a iudge ! which signifies they may have power to require our assents in matters in which they have no power to guide us ; that is , they may have power to require us to go wrong for any thing we or they know . an excellent honour for the church of england , that her champions profess in print her supreme pastors have no power at all to guide their flock in their faith , or to it when they are out of it ! again , i would ask whether the trinity be not evident in scripture , and the socinians wilful for denying it ? why are they then so kindly dealt with ? or what could be reply'd to a socinian , answering , when his assent to the trinity were required , that he humbly submitted to scripture , that he us'd all the means he could , but discover'd it not so evident there ; and thereupon complain'd that you obtruded upon his equally-learned party your own conceit or opinion for scripture-evidences ? what therefore you alledge here , as in your churches behalf , that she requires not a positive assent upon pretence of any infallibility , more condemns her ; seeing t is most absurd and irrational that one should require any man to assent to any point or proposition whatever , as evident in scripture , without infallible certainty ( at least imagin'd and pretended ) that it is thus evident there ; for , should it happen to be otherwise , how ridiculous were his authority , how damnable and diabolical his tyrannie to oblige men to the hazard of falshoods in matters of faith , that is in matters belonging to his eternal salvation ; and in the mean time profess himself ignorant whether they be false or no. 14. now our church goes another way ; which ere i declare , i would let your party see , that interiour assent may be required by governours lawfully and rationally , which your principles can never make sence of . suppose a thousand witnesses from several places each of them held alwayes men of good consciences should swear in open court that they had seen such and such actions done by such a man , or that they had seen , spoken or converst with such a person , were not he mad that is a renouncor of reason or man's nature who should not believe them . you see then these witnesses have power to propose such an object as can oblige to belief ? you see the dissenters are irrational , that their act of dissenting springs from some passion or vice , and vice is punishable ; and so is the effects of that dissent , if it be in such a matter as is highly pernicious to mankind's best concerns . now our church makes account she is able to propose an authority incomparably more ample than the attestation now spoken of , for the true descent of her faith ; and judges such a proposal , founded on the eye-sight of all those witnesses , to be able to oblige to interiour assent in such a degree as to render them most highly wilful vicious and irrational who should disbelieve it ; hence ( the crime intrenching upon the order to mankind's salvation ▪ the highest concern imaginable , ) both to edify those dissenters by correcting their vice , and the circumstant faithful , by breeding a conceit in them , through the punishment of the others , of the sacredness of faith and its rule , and the hainousness of pride of understanding the ready way to all heresies , they may nay ought punish their interiour dissent : not out of an height of authority without motives , as mr. whitby conceits , but because that authority is her self such a motive to belief , that onely irrational vicious and wilfully-blind persons can recede from it by disbelief : and hence our churches procedure is rational , natural , sweet and charitable , tending to amend an enormity of will not bred from a rationally but passionate dissatisfy'd understanding . nay , mr. whitby's discourse justifies our churches procedure ; who seems to allow his church a power to require a positive assent , when the case comes to be such that the denier of it must needs be held wilfull ; and our church neither sayes nor acts otherwise . 15. by this discourse i would not have mr whitby imagin that i am about proving our churches infallibility in this place ; but onely showing that , holding she can evidence her authority , she goes rationally to work and consonantly to her self in requiring assent to her proposals ; whereas theirs , confessing her self fallible even in interpreting scripture , upon which all , both her faith , and authority as a church , depends , were self-condemn'd , irrational and tyrannical if she should go about to require any such interiour assent . now , though he in big words denies this to be her carriage , asking when did they ( meaning bishops , convocations or parliaments ) challenge any power over our minds and consciences , and alledges the consent of their divines for it , yet i wonder what he thinks of the oaths of allegiance and supremacy , made by a protestant parliament ; is there no obligation there to hold any thing ? yes , as strong as oath can tye it . and , which is worse , 't is more irrational to go about to bind our assents who are not of their church , than to bind their own subjects . this in practice is perform'd towards all ; but so imprincipled a procedure that their church waves it when it comes to a rational scanning in a dispute and controversy , acknowledging so their want of grounds to make it good . which shows that the authority of their church sprang from the parliament or secular state , in regard she professes her self very heartily content with external obedience , let the interiour assent goes where it will ; most unlike the church settled by the wisdome of the eternal father , and constituted the pillar and ground of truth ; who provided in the first place for the churches power to hold us to the same tenets ( which are the principles of our actions ) knowing that , unless the root of faith be sound , the actions , its branches , must needs be rotten and unconscientious ; and , that no congregation could long hold together , nor indeed longer than the plain force of the secular sword aw'd them , unless by power to evidence its authority it had power to oblige men's understandings connaturally to an unity in the same faith ; which done , all else would follow , and hence we may see confessedly in the protestant principles the reason of their present and past distractions , and divine of the future ; for , men's fancies being naturally various , and no power in her to keep them in an union , they must needs ramble into multitudes of dissenting sects ; which to strive to unite into one were to force both nature and conscience too . nature , in striving to unite their understandings in faith , without offering them evidence of authority ; conscience , in binding them to act as protestants do , whereas they are ready to stake their salvation upon it that their best reasons working upon the very rule of faith protestants recommend , obliges them to the contrary , and that to force them to act with them is to force them to sin ; so that the protestants at once profess they will not or cannot oblige their vnderstandings , and yet at the same time contend by force to oblige their wills , without , nay against their understandings . 16. in a word , let protestants write , talk & quote words as long as they will , plainest common sence tells them and every man who considers it , that unless they settle some undisputable method of arriving at christ's sence or faith , that is , some self-evident ( and so all-obliging ) rule of faith , the protestant church can never hope for power to reduce their dissenters , nor to hold together or govern efficaciously their own subjects ; that is , they can never hope for unity within themselves ; nor , lastly , union with them that have it , and charitably endeavour they may have it too . third appendix . animadversions on some passages in mr. stillingfleet . 1. the loud fame of mr. stillingfleet's book preventing its publication , and withall the report of his good parts coming from diverse judicious persons , bred in me a great impatience to see something of his other writings , that so i might have more solid ground to build my expectation on than common rumour or commendation of acquaintances . a protestant friend show'd me a little treatise of his concerning excommunication . i perus'd the beginning of it , and immediately told him mr. stillingfleet was a very ingenious person , and writ the best i ever yet saw any protestant : for he settled first his notion or the true nature of the thing , and thence attempted by intrinsecal mediums to draw immediate consequences , which show'd that his head lay right for science . but , withal , i assur'd my friend 't was impossible he could write against us , and take that method ; the nature of his cause not enduring so severe a test. his book coming forth , and bearing in its title a rational account of the grounds of protestant religion , my expectation was more erected ; and , till my self could get leasure to peruse it , i told diverse both catholicks and protestants that they might expect from mr. stillingfleet's wit the most that could be said either for the later or against the former . but , coming to over-look cursorily his infallibility of tradition , part 1. cap. 6. and the. protestants way of resolving faith , cap. 7. i had quite lost mr. stillingfleet ; and , instead of him , had found a dr. hammond , dr. pierce , or a dissuader ; who talk not out of nature or things , but words & imagination . i plainly discover'd there was not one proposition in those two discourses which could be a solid ground for a rational understanding ( that would be true to it self ) to settle and rely on ; and was desirous to show it , had it not been uncivil to put my sickle into another man's harvest , and crop the victory due to another's learning and industry : victory , i say ; for he that defends his cause no better , in effect yields it lost . yet i beg leave of the judicious authour of labyrinthus cantuariensis to maintain one breach where i find my self more directly assaulted ; oral tradition being the post i have taken upon me to explicate further & defend , because i conceive it the solid ground on which the church , or all catholicks both learned and unlearned , rely as faithful : however some school-men , abounding in their own sence , ground also their explication of the churches infallibility on somthing besides . 2. mr stillingfleet then part 3. chap. 5. § 4 , & 5. sets himself to oppose oral tradition , whose infallibility he opposes to doctrinal infallibility in pope or councils . where , if by doctrinal infallibility , he means that which they have as doctors or schollers , he may reflect that no catholick makes such an infallibility proper to the church or church-governours , as such ; however it may be somtimes necessary to proceed upon it in some signal occasions . now , take away this infallibility , there is none left but the infallibility of tradition , perform'd by testifying : it being evident that we have but two wayes of ordinary knowledge ; by acts of our soul , or operations on our body ; that is , by reason and experience ; the former of which belongs to speculaters or doctors ; the second to deliverers of what was receiv'd , or , to testifiers . whence m. stillingfleet may see he stumbles at the very threshold by counterposing doctrinal infallibility to traditionary ; since that which we call ecclesia docens professes constantly to ground her self on tradition ; witness the council of trent in every session where she defines faith. 3. no wonder then , if grounding on this mistake , mr stillingfleet declares himself unsatisfi'd . he asks therefore whether he is bound to believe what the present church delivers to be infallible ? i understand him not : had he instead of the word infallible , put receiv'd as deliver'd ever , or infallibly true , i had ; for fallibility and infallibility belong to the knowing power or the persons that have it , not to the object ; the object being neither deceiv'd nor not deceiv'd , but we : well , but suppose he means by it deliver'd ever , or ( which is equivalent ) certainly true , for what came from christ must be so ; in that case we answer affirmatively : he asks again , on what account is he bound to believe it ? and he makes our answer to be , because the present church cannot be deceiv'd in what the church of the former age believ'd , nor that in the precedent , and so up till christ. this is indeed part of our answer : the other part is , that the church in no age could conspire against her knowledge to deceive that age immediately following in matter of fact evident in a manner to the whole world. upon this , he falls into two new demands which take up this whole paragraph . 4. the first is , how we can assure him the present church obliges him to believe nothing but onely what and so far as it receiv'd from the former church ? i answer , by her manifest practice ; never refusing communion to any man that could approve himself to believe all the former age did . i could here distinguish the word believe , but i refer it till i come to speak of de fide . he proceeds . what evidence can you bring to convince me both that the church alwayes observ'd this rule , and could never be deceiv'd in it ? for the later , i hope i need bring no greater evidence than this , that men in all ages had eyes , ears , and other senses , also common reason , and as much memory as to remember their own names and frequently-inculcated actions . if you disprove this , i doubt we have lost mankind , the subject we are speaking of . and , till you disprove it , neither i nor any man in his wits can doubt that this rule depending on testifying , that is sence or experience , can possibly permit men to be deceivable . the former part i shall speak to when i come to show the obligation not to vary from faith. his scruple springs hence , that he sees the roman church asserts things to be de fide in one age which were not in another , &c. that this is the common doctrin and the deniers ill-look't on . i beg leave to distinguish the words de fide ; which may either mean christian faith or points of faith taught by christ ; and then you see 't is nonsence to say they can be in one age and not in another ; for what christ has taught he has taught , and the preteritness of the thing has so fixt its existence to its proper time , that 't is not now obnoxious to variation ; quod factum est infectum fieri non potest . or , de fide may mean obligatory to be believ'd . in this later sence none ( i think ) denies things may be de fide in one age , and not in another ; in the former sence none holds it . what 's now become of your difficulty ? i believe you are in some wonderment , and think i elude it rather then answer it : i shall endeavour to unperplex you . 5. christianity ayms not to make us beasts but more perfectly men ; and the perfection of our manhood consists in using our reasons . since then natural consequences are apt to spring from natural principles by the operation of reason , and we cannot but think that the consequences apt to flow from supernatural principles or points of faith deliver'd down from christ ( onely which are de fide in the former sence ) are of incomparably greater excellency than natural truths , it follows that christianity or christian faith is so far from hindring the faithful from deducing out of them , that both out of their nature as supream truths or principles , and out of their high excellency they invite and prompt most strongly to it . now these points deduct out of principles of faith are of two sorts ; the former those which need no more but common sence or the ordinary natural light of reason to discover their arising thence , nor any piece of skill or science to infer them , but are seen by the bare principle of faith , or rather in it ; being indeed but a branch or part of that principle . the later are those which need , besides , the maxims of some science got by speculation to infer them . an example of the former sort is that against the monothelites of christ's having an human will ; for , common experience tells the most vulgar that every man has a principle in him impelling him to act , which we agree to call a will. such likewise are all propositions of this nature which the church uses upon occasion of some emergent heresie to explain her self and put the point of faith out of danger of being equivocated . examples of the later sort are theological conclusions ; in which a natural truth is one of the premises , joyning with the supernatural one to infer them . to omit this , as little to our purpose at present ; of the former sort the church is necessitated to make use upon occasion ; that is , when any heretick questions those , and eâdem operâ the whole point of faith it self of which they were a part . upon occasion i say ; for what concern'd its the faithful or who ever heard much noise of this proposition , christ has two wills , thus singled out and exprest apart , till the monothelite granting him but one , forc't the church , that she might preserve the main tenet of christ's having two natures , or being god and man , to maintain , publish and define that other . 6. to apply this then ; since none can have obligation to believe what they have not obligation to think of , and , that in some age the generality of the faithful have no occasion nor consequently obligation to minde , reflect or think on those propositions involvd in the main stock of faith , and truly parts of it , that is indeed it ; it follows that a thing may be de fide or obligatory to be believ'd in one age and not in another . perhaps mr. stillingfleet may ask how the church can have power to oblige the generality to belief of such a point . i answer , she obliges them to believe the main point of faith by virtue of tradition's being a self-evident rule , and these imply'd points by virtue of their being self-evidently-connected with those main and perpetually-us'd points , so that the vulgar can be rationally and connaturally made capable of this their obligation . whence the government of our church is still justify'd to be sweet and according to right nature , and yet forcible and efficacious to hold her subjects in a strict union . not to mention how these points also descended by a kind of tradition ; for i doubt not but the apostles had occasion in explaining faith to speak of these ; however the no necessity brought them not so much into play , but left them unreflected on by the generality . 7. but to return to mr. stillingfleet , who acts here like a politician and would conquer us by first dividing us , and making odious comparisons between two parties of divines . but he may please to reflect how we all hold firmly the same divinely-constituted church-government , and the same self-evident rule of faith to give our understandings the same principles as christians , and so our wills the same actions : and those are firmly rooted in all our hearts to have been recommended to us by the wisdom of the eternal father : whence 't is impossible for all the wit of man or even malice of hell to disunite us as we are faithful : as private discoursers , our different natures and circumstances must needs distinguish us . every one believes the same ; but , coming to explicate this belief , they vary according to the several degrees of perfection in their understanding powers . and yet m. stillingfleet is not aware how little we differ even as divines : for , though some speculaters attribute to the church a power of defining things not held before , yet few will say she has new revelations , or new articles of faith , & those only some lawyers who talk ultra crepidam , no divines that i know of ; and none , that christ was not a perfect law-giver ; which are necessary consequents ( or rather in a manner identical ) to the other . and , when it comes to the point , those men explain themselves that all was deliver'd faith , either explicitly or implicitly ; which i have shown to bear a very good sence , in my explication of de fide . he tells us popes and councils challenge a power to make things de fide in one age which was not in another : he speaks onely in common and proves it not : had he brought instances , it might have been better clear'd . in the mean time i have shown him how , take them right , this is both perfectly innocent and unavoidably necessary to a church . what would avail him is , if a pope and council should define a new thing , and declare they ground themselves on new lights , as did their first reformers in england . but he will finde no such fopperies in faith-definitions made by the catholick church . he tells us that this is the common doctrin maintain'd ; by which i perceive he is at an end of his argument against our church ; there being no evidenter signe of it , than to leave off assaulting her ; confound her with the schools , or some private opinaters , and then carp at these mens tenets . whereas m. stillingfleet wants not wit to know , that no sober catholick holds human deductions the rule of our faith , schoolmen definers of it , nor the schools the tribunal whence to propose it authoritatively and obligingly to the generality of the faithful ; much less a few divines , which are far from reaching the authority of the schools . yet how much of his book would need no answer , were this impertinent topick laid aside ? but well ; let schools and church be all one , that is , let every master of divinity be a bishop , what means he to conclude from the words common doctrin ? does he make account every school-doctrin must be equally in vogue , or that an opinion's being common defines it faith and condemns the other for heretical . where 's his reason ? the direct contrary follows from its being common ; and , that 't is not faith which others , though not so many , may contradict ; and he is but meanly vers't in our schools if he sees not very many publikely maintain that there are no new revelations without dreading excommunication , or being held heretical and seditious : so they grant the church power ( as they ought ) by new propositions and new but expressive words , ( yet , both the same in sence and so not new in substance ) to meet with the new blundering cavils of innovators . 8. yet all this while m. stillingfleet cannot see how to satisfie himself of the sence of our church as to this particular . nor ever will , while he wilfully looks the wrong way , that is , towards some particular schoolmen or divines , not towards the universality of the faithful or church . what need he counterfeit this puzzle ? did he never hear of such a thing as the council of trent ? or is it so hard to finde it ? again , does not he know all the catholick church allow more a thousand times to it than to all the schoolmen in the world ? yes very well ; how comes it then that he runs to some schoolmen , and neglects the church speaking in her representative ? because he may finde there a clear solution of his doubt , by the constant procedure of that most grave synod in its definitions : where he will hear of no such toyes as new revelations , but directly the contrary ; every session where faith was defin'd professing to build on tradition , teaching and preaching , that is , oral tradition ; ever , alwayes , from the beginning , &c. that is not new , but the old-and ever-faith . if you would combat our church , here you have her ; fall to work : but you find some schoolmen opining also infallibility in some other means besides tradition , and judging this tenet easilier confuted , you level your blowes at it , because the other is out of your reach ; and would make this tenet the sence of the catholick church , and so seem to oppose the church her self . you would disgrace this way of tradition as maintain'd but by a few , and those blemisht persons . how far are you wide of the truth ? 't is the way every catholick in the whole church , none excepted , holds and follows . for my part , i disavow the maintaining any point or affecting any way which is not assented to by all ; and this , not as opinion , but deeply rooted in their hearts as infallibly certain . schoolmen at liberty question personal infallibility of the pope , some grant it not to him and his roman clergy , some question that of a provincial synod ; nay some , whose books are extant and yet uncensur'd , maintain even a general council may possibly err ; but not one i have heard or read of affirms that tradition , or the living voice of the church essential , could err ; for in doing so , he call'd all his faith in question , and so ceast to be a christian. 9. this then being held by all ; held firmly ; and that it is absolutely infallible so that in no case it can err , the others only by some , & faintly in comparison ( as appears by the faithful's permitting them ●o be question'd ) nay , not held at all infallible but upon supposal of certain conditions to be observ'd , in which also divines differ , mr. stillingfleet and other protestant writers may see what they have to do if they will candidly impugn the catholick church , and not trifle away time in wrangling with some private opinators . i have set them a fair mark in my discourses , if they will speak to the point ; and the end of my preface has told them how to do it . if they overthrow this , all the other infallibilities now spoken of will fall with it ; if not , not onely this of universal tradition will stand , but also all the other infallibilities will in virtue of it be establisht on a firmer basis , than any who begins not with and settles the first principle in controversy could ever give them . this foundation then they must either subvert , or they may fear the papists will build such superstructures on it as will reach to heaven . it rises apace , and has advanc't many stories in a small time . 10. by this discourse all mr. stillingfleet's if 's which follow , have their answer ; and he will see the knot easily loos'd in distinguishing the word other ; by which if he means disparate , unconnected or unimply'd points of faith : no divines of any number or account hold they can be de novo , much less our church ; if involv'd or imply'd in the main point , he must show 't is absolutely another , and not rather a piece or part of the implying one ; as , homo est animal , is a part of homo est animal rationale . in the mean time let him consider what logick tells us , that the conclusion is in the premises , which reflexion will much unblunder his thoughts ; and withall , that 't is most unreasonable to deny the church the liberty to take asunder her own thoughts , and clear them , upon occasion ; by representing their parts distinctly or in many propositions , which were invol'd before in some one . a priviledge nature grants all mankind as a necessary conseqent to their working by abstracted notions ; this being no more than to regard or view the same thing`now on one side , then on the other . 11. his second chief demand is , what security is there that in no age of the church any practices should come in which were not in the precedent . i answer , our practices spring from our tenets ; if then he means ecclesiastical practices , that is , such as spring from ecclesiastical constitutions , there is no security at all ; for these are to come in anew as oft as the necessity of disciplin or government requires it : if he mean such practices , as spring from points of faith taught by christ , there is the same security no such new practices can be introduct as there is that no new christian tenets can come in . now these later practices are those we make use of in tradition , as making faith visible , being as it were its body : he must mean then of these practices to do his discourse any service ; and , so , of these he questions whether the descendents held themselves bound unalterably to observe what their forefathers did ; otherwise to know barely what they did , was not enough to make them follow it . he argues well . to smooth as many rubs as i can , that so we may have no difficulty but our main one , i would reflect on the signification of the word unalterably . for to introduce new practices consequent to the former is to propagate , enlarge , extend and so strengthen them , not to alter them ; in the same manner as to discourse consequently to a principle or tenet , is so far from altering it , that by the contexture of other truths with it , it corroborates and establishes it more unalterably its self . they must then be practices not of a subordinate but an opposit nature to christian ones which can be fear'd to alter christian practices . the question then is whether children or the succeeding age held themselves still bound not to bring in practices and tenets contrary to the doctrin and practice of the precedent age. and , the affirmative is most evident , in case they held those tenets which principled those actions , true , taught by christ , and commanded by him as the way to bring them to heaven ; and those practices consequent . if then they held the deliver●d doctrin christ's , they could not but hold themselves oblig'd not to alter it , nor consequently its practices . so that our question is restrain'd to to a narrower compass , and the onely difficulty now is whether they held the doctrin of forefathers to be the doctrin of christ , or no. 12. i am heartily glad so acute an adversary as mr. stillingfleet and one chosen out ( if i am inform'd right ) as a person conceiv'd the ablest to write against catholicks , has so candidly confest here , p. 629. that the onely thing to be prov'd in this case , is , that every age in the church and all persons in it looked upon themselves as oblig'd not to vary in any thing from the doctrin and practice of the precedent age. he offers me my choice of three wayes to prove it : i accept of the way of reason . he presses for a demonstrative medium to prove it ; yet seems to dislike our pretence to demonstrations for the ground of our faith. not to note the unconsonancy of this carriage , i shall yeild him the honour of professing he has no demonstration but onely probability for the ground of his ; and to make this serious protestation for my self , that i should esteem my self very dishonest did i assert and press on others any argument for the ground of my faith which i judge not evident , that is , demonstrative . this , i hope , will secure the honesty of my intentions , however my weakness may permit me to fail in my performance . after this he endeavours to forestal my reason for the point in these words ; they have understandings of another mould from others , who can conceive it impossible that men should not think themselves oblig'd to believe and do all just as their predecessours did . which words i desire the reader to review and note , for thence my discourse takes its rise . 13. what is it then that we affirm the later ages oblig'd to hold and act as their forefathers held and acted ? wearing their clothes , or building their houses ? no ; for , both , those matters of their own nature are of trivial concern , and the fashion of both depend on fancy which is too sleight a principle to oblige to a constancy . what is it then ? to manage their estates thus or thus ; no , for the inconvenience or convenience of the different wayes were perhaps held not very material , and the judging which was best depended upon prudential principles which are of their own nature variable and accommodable to circumstances , and therefore not obliging them to think and act as their forefathers did . let us proceed ? was it some piece of skill or a speculative opinion depending on the goodness or badness of the ancestors knowledge ? no : for , experience teaching that men differ in such judgments and are errable , it could never oblige posterity to believe unalterably as they did . is it then some historical passage or matter of fact , of great note , and as such apt to strike their fancy strongly , yet still such as the succeeding age was not highly concern'd whether it were true or no ; for example , that of alexander's conquest of asia to the asian and grecian off-spring of the next age after . no ; yet experience tells us the memory of this is fresh and lively ( even amongst us who are not the immediate descendents of those where he conquer'd ) though some thousands of years since . 14. before we go any further , let 's examin how this history comes to obtain so firm and unshaken a beleef from the whole world to this very day . and , first , he must be a very weak speculater that can think the universal and strong perswasion of this matter of fact was caus'd by books , curtius his history for example ; for , since all mankind knows naturally that falshoods may as easily be charactered in letters as truths ; 't is evidently the continu'd beleef of the thing or sence in mens hearts of it's truth , that is human tradition , which gives that book all its authority , and secures its strange contents from being held romanical ; which the very being-writ could never have done . let 's see next whence this human tradition had its force to continue hitherto so settled and unalterable a persuasion of alexanders conquests . and , looking into the thing for proper causes , that is , the best demonstrative mediums , we shall find the object it self was very universall , strange , notorious , and held of concern to the then livers ; which made their hearts and fancies full of it , and so oblig'd them to burst out into expressions of it , and relate it to their off-spring of the next age. i but , what oblig'd the off-spring to beleeve their forefathers telling it , and to act ( or talk of it again to their children ) as the fathers did ; without which obligation it could not have descended to us . regarding once more the thing , we shall discover that it was imprinted into the off-spring by the forefathers testifying what their senses had told them ; which put , common sense inform'd them the thing was infallibly-true , and as certain as if they had seen it with their own eyes . for , no reach of reason but onely extravagance of madness could have furnish't them with any imaginable motive , why the whole world should conspire to deceive them , or be decievable in their sensations . by this means the conceit of the thing or matter of fact ( as to the main , for circumstantial considerations were not so evident to all at first , and so could not be universally deliver'd as ascertain'd by sence ) was in the same degree of firmness and certainty rivetted into the hearts of next age ; and , so , there being necessarily in the rational part of the world some curious persons , whom nature her self could not but incline to an inquisitiveness of what was done formerly , and others too naturally inclin'd to tell it children who were capable of it and delighted with hearing such strange-true stories ; it went down continuing by the way of tradition to our very dayes . 15. but we have over-shot our mark . the question is of the obligation not to believe contrary to forefathers from age to age. and , t is already evident , that the second age after alexander was oblig'd to beleeve the first , because they saw with their eyes what was done ; but how could those in the third age be oblig'd to beleeve the second who saw it not ? to answer this , we must ask whether the third age could be certain that the second could not be deceiv'd in what the first age told them ( and the notoriousness of the thing , being no speculation but a plain matter of fact , secures that : ) or conspire to bely the second ages authority ; and , common reason satisfying them , by the circumstances , of the honesty of the persons , their consent and the disinteressedness of the position , that they could not thus conspire , even the rudest have a demonstration the second age truly testifi'd what the first said ; and so those of the third age have the first ages authority certainly apply'd to them ; and , by means of its authority , its sensations too , and perfect knowledge of the thing springing from that experimential perception ; which therefore must needs work the same effect upon the third age , as it did upon the second . and by virtue of the same argument upon the the fourth , fifth , and five hundredth , while it is known to have come down by the way of testification , and this is known by its being receiv'd in the five-hundredth age as testify'd ; for , if the second age could not tell the third it was testify'd by the first unless it had been so testify'd , the same reason i have assign'd for the impossibility of that will hold for each age to the end of the world , that is , 't will follow no age could say a former age testifyd so , unless they did so ; whence nothing can come in as testify'd by a former age , unless thus testifyd . if therefore the five-hundredth age receiv'd a thing as testify'd ( supposing the notoreity of it secur'd the thing from mistakableness ) it follow'd , demonstratively it was testify'd ; and , ( to come close to our purpose ) that the descendents in each age , to the very end of the world , had the same obligation to believe their immediate forefathers saying it was testify'd by the former , as those of the third age to believe the second , or the second the first . 16. who ever looks into rational nature , with even that ordinary knowledge with which the rudest person almost that lives does upon materiall natures , would discern the same necessity or obligation of continuing down by the way of testifying notorious and important matters of fact , fixt at first in the minds and fancies of an universality by the existence of the thing working on their senses , as that in a long chain of iron , one link drawn should draw all the rest ; or , that the turning the first wheel , should move a thousand distant ones depending on its motion . nor doubt i but it will be made full as evident , when rational souls come to set themselves to reflect seriously on their own nature and procedure to action ; a speculation few protestants are acquainted with ; bookishness and much reading being onely in vogue with the talking tribe amongst them . in the mean time mr. stillingfleet may see in the instance now put , that is , in the strong persuasion of alexander's victories yet continuing by tradition , that there is an obligation in one age to believe another when they proceed as witnesses ; and this , not onely of what they saw , but of what others told them they saw , and of what some affirm'd they were told by others that the age before them saw ; and so downwards ; and that , as the impulsive force is communicated from the movers hand to the farthest-distant-wheel by the application of the intermediate ones , the solid or inflexible nature of the matter obliging the next wheel to propagate its motion ; so the existence of the thing mov'd the first experimental percievers of it ; and that solid notion , which fixes every truth , was the virtue which run thorough and gave force to all the rest ; being apply'd by universal witnessing a plain matter of fact ( or others testimonies ) from each age to the other ; as great a ty to assent as human nature was capable of by natural means . for , that existence of the thing was the virtue which made this persuasion so solid and firm , besides what 's said , is seen by this ; that , were it deliver'd onely as an opinion of the things being so , its strong conveyance had not been able to elevate it beyond opinion ; for , the stronger that had been , the more perfectly it had been held opinion still . the existence then of the thing had virtue to oblige to a full persuasion the thing was so , when apply'd with certainty ; the testification of the precedent age is a certain applier of it , and undoubtable , that is obliging to belief ; therefore the next age is ( in such matters convey'd down this way ) as strongly oblig'd to believe the foregoing as reason can oblige it ; that is , by seen effects impossible to be without the existence of foregoing testifications , nor they , finally , without the existence of the thing . 17. i expect now what mr stillingfleet will reply to this discourse . will he say there were no causes layd to oblige the after-comers to believe the fore-goer , that alexander conquer'd asia , but that it happen'd so by chance ? what will he say then to thousand other such matters of fact , and indeed all that were done long ago ; all which must either be held obligingly this way or none ; ( see cowll . 24. ) besides , the causes proper to work on a rationall nature are reasons : to say then there are no causes able to make us believe alexander thus conquer'd , is to say there is no reason for it ; and ( chance being nothing but a cause unforeseen by us ) to say all believe it by chance , signifies none s●e any reason why they believe it ; which makes 〈◊〉 the world asses ; or have i not hit on the right causes ? i shall thank mr stillingfleet to help me out ; and in the mean time assure him that whatever causes he assignes , obliging poposterity , to believe ancestours in this , shall strengthen tradition . perhaps he will say , they may be oblig'd to believe such histories deliver'd , yet not deliver'd points of faith. i shall wonder at the position ; but , because i foresee he is like to recurr to this ( for he must be forc't to say either this or what 's worse ) i shall prepare against it , by parallelling the obligation to believe this deliver'd history to the obligation to believe christian faith deliver'd . 18. to do this more amply we will consider christ's doctrin according to the whole complexion of circumstances exprest in that common verse , quis , quid , ubi , quibus auxiliis , cur , quomodo , quando . quis ? who was the authour and subject of this faith thus to be deliver'd ; not a poor mortal , but the wisdome of the eternal father ; not an ambitious self-extolling man , but a self-humbled god , come down from his heaven to be the world's saviour and master ; every of whose words and actions were infinitely to be admir'd ; and , consequently , requiring to be had in perpetual remembrance . quid ? what thing was it which was deliver'd or testify'd ? a doctrin containing principles of the new life they were to lead as christians , and so practical , notwithstanding the majesty of its abstruseness ; a doctrin connatural and sutable to reason , man's true nature , and so apt to sink into him & not be easily relinquishable ; a doctrin which bears in its very notion to be a guid towards eternal bliss , and consequently that to forsake it is the way to eternal misery , which therefore oblig'd fathers to teach it , and children to esteem themselves bound to learn it and hold to it . lastly , a doctrin all made up of most astonishing miracle and wonder ; and , so , apt to strike a deep sence of reverence into hearts already imbu'd with it . such was the nature of the thing we call christ's doctrin , imprinted on the sensarions of the 〈◊〉 age of christians ; not a pittifull story of an alexander or caesar ; of sleight concern , wonderment or practical usefulness ; but , in comparison of the other , like a tale of a tub ; which , no hurt is done if it go in at one ear and out a● the other . 19. vbi ? when was this matter of fact or preaching this doctrin performed ? in all , even the remotest parts of the world , and not onely in a peece of europe and in asia ; and this openly : especially in rome the world's metropolis , whence it could easily and effectually spread into the rest . nay in the very face of tyrants ; which things gave it a perfect visibility ; and , lastly , in every private family it was taught and put in practice ; which made it beyond dispute sensible and maniable as far as it conduces to christian life . quibus auxiliis ? by what helps or means ? by most stupendious miracles , powerful preaching and heavenly living conformably to those principles ; which made those principles or faith visible and evident . not by three or four victories , imputable perhaps to chance ; at least in which nothing divine discovered it self engaged . cur ? why was this doctrin of christs taught and practic 't ? not to satisfy the vain humour of impotent ambition , but to deliver mankind from the devils slavery and-hell fire its reward , and to bring him to everlasting salvation . quomodo ? by what manner ? by writing it in the fleshy tables of the hearts of the first christians ; and , afterwards , continuing it by the way of testifying ; the most connatural way to oblige the generality to beleef of matters of fact , that nature knows . quando ? when ? in the first christians when they were now at age to judge of the miracles , and multitudes of motives spoken of ; which aw'd , overpower'd and subdu'd their understandings to a firm beleef and an high reverence to the doctrin thus attested to be gods : in the after-christians when they were yet scarce able to speak much less to judge ; and taught by nature to believe their parents . hence a lively and reverential conceit was bred in their hearts , by others serious teaching and their own practising , of the sacredness and consequently unalterableness , of that doctrin ; ere they came to that ripeness as to use their own judgment ; nay , that doctrin was so deeply naturaliz'd into them by christian life ere they came to maturity of understanding that it became unnatural and exceedingly violent for them to act and beleeve contrary to what fathers had taught . whereas the story of alexander was not proper to be told children till they were at age and fit for some kind of schollership ; and then , it was so little practical that nothing was to be acted about it , but talking of it again ; so that it lookt like a meer piece of speculation and totally unconcerning them . i add , that this delivery by attestation or teaching went on linking the former age to the later , by propagating it into new subjects , not all at one time , but from year to year , moneth to moneth , and even less ; according as the understandings and even bodies of children budded into a capacity of knowing saying or doing something which belong'd to christianity ; which still-continu'd interweaving the former age with the later , after a wonderful manner strengthens the sway of tradition , and secures it both against mistake and deceit ; neither of them having any possible place where the whole business is carry'd on by such immediate steps . 20. i will not repeat over again 〈◊〉 ●●conceivable advantages , but leave it to m●o stillingfleet's reflexion ; and so , proceed 〈…〉 discourse thus . if the conceited sacredness , concern , necessity , unalterableness , miraculously-attestedness , also if the visibleness , practicalness with extent to every particular , connaturalness &c. found in the notion and nature of christs doctrin or manifestly connected with it , render'd it incomparably recommendable in every respect above the story of alexander's conquests , and that plainest nature or common sense and daily experience teaches us that , by how much more a thing is recommendable or deserving to be beleev'd and practic 't , by so much more 't is obligatory to be believ'd and practic 't ; and that we find in unconcerning stories a continu'd obligation layd in nature for the children to believe parents ( else such stories could never have descended with an hearty perswasion of their truth hitherto ) it follows that incomparably and in a manner infinitely greater must the obligation be to believe christ's doctrin than alexander's or william the conquerors victories ; or any history of the like nature whatever . 21. i have been much longer in such a point than the matter requir'd ; it needed no more but to manifest that common sense tells us nature obliges every man to believe those he takes to be honest ; much more children fathers : ( or the next age those of the former ; ) still more , if what they tell them be no speculation depending on fancy or private judgment , but matter of fact depending onely on sense ; that is , if they tell it them as witnesses : but most of all , if they see we conspire in the same ; for then the obligation is so necessary , that i cannot conceive that from the beginning of the world there was ever found one single person so unreasonable as not to yeild to it . whence also we can show every first beginner of an heresie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or self-condemn'd ; that is , conscious to himself that out of pride or some passion he goes against evidence of authority . now , in tradition all is carry'd on this manner . so that , if the explainers of tradition have not made provision for this point , 't is because they thought there could not be found a considerer so unreasonable as to question it . yet , because mr stillingfleet puts the whole stress of his objection against . tradition in this , i shall ( to give him further satisfaction ) consider it practically . 22. let us conceive then that the apostles , disciples , and apostolical men , taught the first age christ's doctrin ( qualifi'd in the manner before declar'd ) and recommended it as such ( that is as sacred , unalterable , the way to bliss . taught by christ &c. ) by miracles and other supernatural means ; 't is plain they had obligation to believe christ taught it . well , they receiving it as such , that is , as christ's , and , so , unalterable ; were bound to recommend it for such to the next age. nor does mr. stillingfleet question this : but , were their children oblig'd to believe them ? while they were young t is plain they could do no other neither out of reason nor passion . but what were they oblig'd to when they were grown up to ripeness of judgement ? 't is plain , that , were that doctrin deliver'd as an invention of then forefathers , or some collection of their reason that it was christ's , it was obvious for them to make this discourse ; we have natural wit as well as our parents had , and perhaps as good circumstances to apply that wit , and why then should not we cast about and consider whether that be indeed christ's doctrin , and taught by the apostles , which they would persuade us is so ? but , in case it were deliver'd as ascertain'd by their senses , to have been taught by the apostles , what imaginable reason can they have of doubt ? can they think all their fathers and neighbours a pack of impudent knaves , that conspire to abuse their posterity purposely to damn them , or that they could be mistaken in a doctrin they were so highly concern'd to learn right , and had led their lives by ever since they were christian ? the third age succeeds , whose immediate ancestours the second age told them they had been taught and brought up thus by the first . nor have they more reason to doubt the second ages attestation of the first ages doctrin and life ( it being an unmistakable matter of fact ) than the second had the first 's ; that is , they were oblig'd to believe it . and , since each foregoing ages attestation is a plain matter of fact , it follows that each succeeding age has still equal obligation to believe the foregoing : especially in a matter carrying along with it such powerful recommends , and this out of its very nature , as that the preserving and holding to it would bring them infinit goods , and the altering it infinit harms . thus it goes on ; and while it goes on thus , that is , while this rule is follow'd , 't is self-evident no heresie could ever be . ( disc. 5. § 8. ) whence by the way , if this be the onely difficulty in tradition ; ( that is , in case the next age were oblig'd to believe the former , tradition would still be follow'd , and so it would be self-evident no heretick could be ) then it needs no proof they have such an obligation ; for 't is questionless there is an obligation for men not to be hereticks . 23. well , but an acute wit or great scholar arises who begins to question this way . let 's see if he have a good reason , if not he is still oblig'd . can he bring an ampler or certainer living authority for the contrary ? where shall he have it ? for all the christian world is against him , if he be the first ( and so onely ) denier of this way of tradition . will he bring demonstration against the point ? how can he against a truth ; for our case puts the point truly deliver'd , and onely enquires into the obligation of believing ancestours in such a delivery ; and he must not hope a seeming demonstration can free him from his obligation of believing ancestours . for , whence hapned it that it seem'd so to him when it was not such ? from perfection in science in that particular ? no surely ; for then he had not miscarry'd : from the imperfectness of his science ? then he ought the more to have believ'd : from precipitancy ? then he ought not have been passionate . but , perhaps he will build on dead testimony , or some book granted to be sacred . in that case i ask , how knows he with such a certainty as to build faith and his opposition to the whole church upon it ( which ought be no less than a demonstration ) that he has the right letter and sence of that book . can he demonstrate the exact conformity of its letter from copy to copy , and translation to translation , and this up to the very original ? he may as well measure the back-side of heaven . will he recur to traditions help ? tradition could onely perform this either by the way of diligent examiners continu'd along and securely testifi'd , which ( as was said ) is impossible to show ; or by continu'd sence in christian hearts , and then 't is plain if their sence preserv'd the letter rightly significative , he ought to take the sence of the letter from them too , as the fathers use to press upon ancient hereticks . 't is left then that he must pretend he will demonstrate some former age has err'd ; how i wonder ? we have excluded him scripture , the nature of the points , and authority of living men . it may be he will alledge testimonies of historians , or fathers . but , first , fathers , taken as such , are not meerly great scholars , but eminent parts of ecclesia docens or witnessers of the doctrin deliver'd ; take away then the certainty of delivery or tradition , there 's no certainty of doctrin deliver'd , nor consequently of fathers . 2 ly , an historians testimony signifies but his own private saying , unless authoriz'd by sence writ in mens hearts or tradition . 3 ly , are those testimonies ( and the like may be said of scripture-proofs ) evidently against the present church , or no ? if not , 't is a madness to talk of seeming testimonies against so vast and evident a one as that of the whole foregoing church . if evident , 't is inconsistent with mans nature the christian church should recommend down for true fathers and creditable historians those authours which so evidently oppose her doctrin : or , if so great an authority as the churches delivers them down for fabulous or spurious , how can their authority ever come to be undoubtable or certain ? the last refuge then of a passion-misled reason is , asham'd of her want of principles and loth to show her head , to pretend private inspirations : which therefore is the last non ultra of all heresies and the flower or most refin'd quitessence of all faith-reformation . but , miracles failing these poor creatures to shew forth the hidden divinity which they pretend possesses them , they quickly fade away ; or , if they make any further progress , 't is into phrenzy or perfect madness , as we experience in our most miserably-distracted country ; which disposition is therefore the caput mortuum , or terra damnata of heresie , and the last and most natural effect of relinquishing tradition . 24. by this discourse is seen that 't is impossible the following age and every person in it , unlearned and learned , should not be oblig'd to believe the foregoing delivering to them christs doctrin as receiv'd from hand to hand by way of testifying : and that this universal obligation springs out of the nature of that heavenly doctrin , and the nature of the way of conveying it downwards . 't is time now to review mr stillingfleets words against the possibility of proving this by reason , and see how lank they look : they are these , neither more nor fewer : it is hard to conceive what reason should inforce it but such as proves the impossibility of the contrary : and they have vnderstandings of another mould from others who can conceive it impossible men should not think themselves oblig'd to believe and do all just as their predecessors did . is this mr stillingfleet who in the appendix to his irenicum § 6. so rationally characters those for more zealous than iudicious discoursers who argue not out the very nature and constitution of a thing ; and here , in a discourse concerning the rational way of looking into a point , quite overleaps all that concerns either the nature or necessary circumstances of that thing , and talks so rawly in common , that is , not one word to that particular purpose ? observe the words , oblig'd to believe and do all ivst as their predecessors have done . what means the word all ? does he mean we hold them oblig'd to cut their beards , or wear such garters and hatbands as their fore-fathers did ? his raw words reach no farther : what means the word just ? does he think faith being planted in human , that is rational , nature will not propagate it self into consequent and subordinate tenets and practices ? all the wonder then of the impossibility of the no-obligation lies in his crafty and sophistical expressing it , which includes a fallacy of non-causa pro causa ; for , not any thing convey'd down on any fashion is held by us thus obliging to believe and act accordingly , but such a doctrin , and so convey'd as was before declared . had he put our position thus , as indeed he ought , it being the true case , children or immediate posterity taught by fathers or immediate ancestors relying on the way of sensation , that such a doctrin was taught or deliverd to be taught by god himself , as most sacred , necessary to be believ'd and practic●t by all , being the way to salvation , so that to vary from it , or hold or practise the contrary , is the way to eternal misery , are all oblig'd to believe and act as their forefathers did , and not introduce contrary doctrins and practices to those they had receiv'd ▪ had it been , i say , thus propos'd , there had been no such cause of wonderment : but all these , that is indeed all of weight in the point is quite left out . such poor shifts even the best wits must be driven to , when they would maintain a false cause . 25. one word to m. stillingfleet . he hath challeng'd us to make out this obligation to belief as the onely thing we are to prove in the traditionary way ; he hath offer'd us the choice of our weapon , either reason , particular testimony , or vniversal tradition : i have accepted his offer , chosen my weapon , and given here the first blow ; i hope he will not now run the field , but return an answer to my discourse in the way of reason , which i have chosen by his offer . i am sorry for his sake my reflexions here are not more elaborate , being sent to the press in loose quarters of sheets as soon as writ , more time not being allow'd me , nor i hope needful to answer such mistakes . onely i request him when he replies , to take along with him the nature of the subjecta materia , the doctrins and practises we speak of ; the nature of the manner of delivering it , and the necessary circumstances which give weight to both , as i have declar'd above ; and i promise him ( god assisting me ) a very serious reply . 26. ere i quite leave this matter , i desire to take the reader along with me in my quest for a reason or proper cause why so judicious a person as mr. stillingfleet could come to doubt of such an obligation in posterity to beleeve their ancestours in a matter of fact , or a matter deliver'd to have been ( not deem'd or thought , but ) done ; or ( which is equivalent being it's necessary effect ) seen or known by sense . for , i make account there is not a man in the world or ever was ( such is the goodness of rational nature given us by god ) who in his natural thoughts could ever raise such a doubt , or think he could possibly frame his thoughts to a disbelief of the contrary ; no more than any man in england ( whom speculative scepticism has not besotted and unmann'd ) can doubt of william the conquerors , harry the eighths , or mahomets existence ; much less judge the contrary ; and , it appears at first sight to be a strange distorsion or rather destruction of human nature , which can so alter it . now , looking into things , i find it to be a proper and natural effect of the protestant's temper , and indeed of all who have left the church . for their humour being to chuse every one his faith by his private judgment or wit working upon disputable words ; they wonder , and judge it very unreasonable their posterity , thus imbu'd , should be oblig'd to beleeve and act as ancestours do ; and so should i too . for , while they can never deliver it to their children as received ever , by the way of infallible sense or witnessing , but must say the former church de facto err'd and consequently that themselves might do so too , so that they can only deliver it as depending or built on their own fallible opinion in interpreting scripture ( all which is imply'd in their making scriptur's letter the rule of faith , and allowing no living interpreter able to give infallibly the sence of it ) 't is natural their posterity should 〈◊〉 hold themselves oblig'd to beleeve immediate ancestors , but use their own judgments and chuse their own faith when they come at age as well as they did ; and experience tells us they have done so in england till they have chosen fairly . and this horrid unreasonableness is the venomous source , the first defective principle , or indeed the very nature of all heresie ; imported also in the very word , which signifies choice , or chusing one's religion ; mention'd by clemens alexandrinus ( cited above p. 135. ) and counterpos'd by him to tradition as also by s. athanasius ( cited p. 133. 134. ) where 't is most excellently describ'd , and homely apply'd to the protestants and such others , as the reader may see . i am a bad transcriber . 27. i have done my main task , and so shall only touch at his next paragraph . it begins thus ; it is to no purpose to prove the impossibility of motion when i see men move , no more it is to prove no age of the church could vary from the foregoing when we can evidently prove they have done it . you argue well . but two things are requir'd ere you can see our faith varies from the former . first , to see what our church holds now , and then to see what the former church held before ; and if i see any thing you see neither well . for , while you cannot distinguish between faith and its explication , some school-men and church , i have no hopes you should see candidly what our church holds now : and , if you cannot at present see what our church holds now , how and by what method will you assure us you see what she held formerly ? the thing to be prov'd is a plain matter of fact , and you have renounc't all living attestation the common and secure way to bring it down ; and consequently fathers too ; for fathers ( speaking of them as such ) being evident witnessers , transmitters or propagates of the faith received to immediate posterity , if you question delivery or tradition ( which you do while you doubt obligation in posterity to believe ancestours ) you question whether there be any doctrin deliver'd and so any fathers : and i wonder how you can imagin any man oblig'd to believe fathers , historians or any that writ or testify'd things long ago , and yet think the next age not oblig'd to believe the former in a matter of fact done in their own dayes . how far short then are your evidences of the former churches doctrin , like to prove of being parallell to our seeing a man move with our corporeal eyes ! but you may say any thing ; or rather indeed , forc't by your bad cause , you must do so . 28. you call this way of ours a superficial subtilty ; i beseech you consider what you say ; is that which is wholly builds on the nature of the things ( as you see ours does ) superficial ; or yours which is meerly an aiery descant upon dead words ? what do you think controversy is ? i deal plainly with you , you may take it to be an art of talking , and i think you do so though you will not profess it ; but i take it to be a noble science ; i hold its object to be rationem reddere fidei , or to maintain question'd faith , which is chiefly done by showing the authority on which faith depends quoad nos certain . hence , all other authority depending on tradition's , i hold knowledge of its certainty the first principle in controversy ; and this being quoad nos necessarily antecedent to authority , it can onely be manifested by reasons taken from things or men's minds , naturally ; and ( if we discourse against those who grant the excellency of the first-preached doctrin ) supernaturally affected or qualify'd ; as he sees i have endeavour'd in my discourses . 29. so much for our way . now for yours : who sees not first how words as interpretable are its subject ; and if in the method you take to work upon them you lay one principle which deserves the name of a principle , i dare undertake to be of mr. stillingfleet's persuasion . he sees in my transition our way laid open ; either let him acknowledge it solid , or remember , having provok't us , he is challeng'd to produce something for his rule of faith , which begins with the natures of the things in hand , that is of rule and faith , and approves it self solider than ours . but 't is so impossible their cause can endure the trial of that clearing method , that i fear not either mr. stillingfleet or any protestant writer of the least prudence will dare to attempt it . 30. will you see one example of our superficialness and mr. stillingfleet's solidness ? he gives you both in his next words , p. 620. and assures the reader we would prove no alteration in the faith of the church by such an argument as would prove the world ab aeterno . how strangely wide he roves from the mark ? our argument runs thus , beginning à priori ; causes were laid in the nature of christs heavenly doctrin , and the nature of its conveyance down by testifying to make its delivery continu'd hitherto ; à posteriori thus ; we find a present effect ( the present persuasion of christians their faith descended uninterruptedly from christ ) impossible to be without such a cause's existence or its having been at first taught by christ ; whence we conclude that faith came from christ : let us parallel it then to his . finds he any such effect in the world at present apt to spring onely from the worlds eternity as its cause ; or causes laid ab aeterno in the nature of the world apt to continue it hitherto ? if he does , he must hold it was eternal ; if not , how unconsonant is his parallel ? he makes our argument run thus ; the present age sees no alteration in it , and they could not be deceiv'd in what their forefathers believ'd , nor they in theirs , and so on in infinitum ; for no men did ever see the world made , and therefore it was never made , and so eternal . in return , i must first profess there is not a tittle in it parallel to our medium ; and , at next , that i never saw in my life more absurdities coucht in so few words . for , first , he should have begun , the present age has a firm perswasion it was ever , or have alledg'd some other effect , without which 't is impossible to argue to the existence of a thing before , or a cause . 2 ly , he wrongly supposes a belief in the former age of the worlds ever-existence , saying , they could not be deceiv'd in what their forefathers believ'd . 4 ly , the words , nor they in theirs , falsely suppose a continuance of belief upwards of the worlds eternity . 5 ly , he sayes not whether this belief was founded on ey-sight at first , or opinion . if the later , 't is contrary , and not parallel to our case . if the former , then he must suppose some man saw the world made ab aeterno . 6 ly , the words , and so on in infinitum , suppose this belief did go on in infinitum ; which put , 't is beyond question , and plac't in the very terms , that the world was eternal . 7 ly , his reason for the last words , thus , for no man did ever see the world made , is manifoldly faulty : for 't is a negative argument , and , as such , inconsequent ; since the world might have been made , whether any had seen it or not . again , the first men might have known it certainly to have been made , whether they had seen it making or no. and lastly , 't is directly contradictory to what it should parallel ; for , we agreeing with them that christ and his apostles did teach a doctrin thus qualify'd , first put its existence seen , and thence conclude the contrary could never come to be held universally ; or else , we take a present-belief of its then-existence as ever receiv'd by testifying : neither of which have any correspondence with his rambling chimerical argument ; no two pieces of which hang together with themselves or any thing else . 31. he sayes , he can evidence the alteration of faith. i wish he would tell us first what an evidence means ; whether a strong fancy of his own , or a demonstration , onely which can excuse him or not believing the former age attesting . his first proof is , because the scripture supposes a degeneracy in the christian church : incomparably argu'd ! why see we not the place ! does it evidently speak of faith or manners ; the universal church , or particular persons ; that is , some hereticks ? but be it in faith ; be it universal . does it suppose this degeneracy already past ( which is onely proper to your purpose ) or yet to come ? that is , does it say there must be a total apostasie in faith before the year 1664 ? alas , he had forgot this : yet for such wretched proofs as these , baptiz'd god's word , have they left the evidently-attested doctrin and the union of the former church . his next evidences are his own performances in some other parts of his book . truly the miserableness of these evidences disinvite me from thinking the other worth a serious thought : but , if perhaps there be ever a testimony among them that is not coincident with some of dr. pierce's faulty ones ; let him single it out and print it at the end of his rejoynder to this , it shall have a fair answer from me , or some other more proper . finis . the heads . first discourse . showing from the nature of rule and faith , what properties belong to the rule of faith. p. 1. second discourse . showing the two first properties of the rule of faith utterly incompetent to scripture . p. 12. third discourse . that the three next properties of the rule of faith are utterly incompetent to scripture . p. 22. fourth discourse . that the two last properties of the rule of faith are clearly incompetent to scripture . p. 33. fifth discourse . showing the notion of tradition , and that all the properties of the rule of faith do clearly agree to it. p. 41. sixth discourse . endeavouring to demonstrate à priori the indefectibleness of tradition . p. 57. seventh discourse . an objection clear'd , and the beginning and progress of an heresy connaturally laid open . p. 65. eighth discourse . endeavouring to demonstrate à posteriori the vninterruptedness of tradition hitherto . p. 75. ninth discourse . opening the incomparable strength of the churches human authority , and the infinit advantages accrue to it by the supernatural assistances of the holy ghost . p. 81. corollaries from the former discourses . p. 95. consent of authority to the substance of the foregoing discourses . p. 126. transition to the appendixes : p. 157. first appendix . animadversions on the groundlesness of dr. pierce's sermon . p. 167 second appendix . animadversions on some passages in mr. whitby . p. 179. third appendix . animadversions on some passages in mr. stillingfleet . p. 201. errour non-plust, or, dr. stillingfleet shown to be the man of no principles with an essay how discourses concerning catholick grounds bear the highest evidence. sergeant, john, 1622-1707. 1673 approx. 408 kb of xml-encoded text transcribed from 144 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a59220 wing s2565 estc r18785 12439912 ocm 12439912 62077 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59220) transcribed from: (early english books online ; image set 62077) images scanned from microfilm: (early english books, 1641-1700 ; 948:1) errour non-plust, or, dr. stillingfleet shown to be the man of no principles with an essay how discourses concerning catholick grounds bear the highest evidence. sergeant, john, 1622-1707. [14], 272 p. s.n.], [s.l. : 1673. reproduction of original in union theological seminary library, new york. attributed to john sergeant. cf. nuc pre-1956. in answer to stillingfleet's "faith of protestants reduced to principles". index: p. [12]-[13] errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stillingfleet, edward, 1635-1699. -faith of protestants reduced to principles. catholic church -doctrines. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-05 emma (leeson) huber sampled and proofread 2004-05 emma (leeson) huber text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion errour non-plust , or , dr. stillingfleet shown to be the man of no principles . with an essay how discourses concerning catholick grounds bear the highest evidence . multum necesse est ut propheticae & apostolicae interpretationis linea secundum ecclesiastici & catholici sensus normam dirigatur . vinc. lir. cap. 2. printed in the year , 1673. preface to the learned of this nation . is it possible then that errour can admit principles ? or ( which is equivalent ) that truth cannot admit any , but must be quite destitute of such firm supports ? or is it even possible that falshood dare so much as pretend to such evident grounds , and offer to make good her pretence , and not sink in deepest disgrace for laying claim to a thing to which it must needs be evident she has not the least shadow of a title ? certainly , whoever considers attentively that principles are ( properly speaking ) first truths , either absolutely , or with restriction to such a matter , and withall that these must be most perfectly self-evident , and other principles con●ining upon the former , must needs partake a very high degree of conspicuousness by their near approach to those great luminary truths , will , upon the joyning these two consider●tions , easily conclude such a pretence unmain●ainable , if things be rightly stated and propos'd . besides , since all true judgments are built on the things being such as we judg'd it to be , and what●s true is impossible to be false , it must needs follow that ( all circumstances taken in ) it was impossible , and so , a contradiction , the thing , at what time we fram'd that right judgment of it , should have been otherwise then it was . a contradiction i say ; for that which is in the thing or object an impossibility , is a contradiction in our minds inform'd by that object . whence results this great and clear truth , that every error necessarily involves a contradiction , and every truth a first principle ; and that , though not in formality of expression , yet in reality of sense they are both of them such . and is it possible that these best evidences now spoken of should be held obscure or false ; or that contradictions ( their opposits ) which principle all falshoods , should gain the repute of clearest truths ? surely , there must needs be a strange perversion of nature somewhere , when such monsters in rationality can obtain the esteem of being legitimate production● of reason : and , this must be either in the mindes of the persons to be inform'd , who are violently sway'd by passion or interest to those of their own party , so as not to consider at all what evidence there is in what they say , but to accept themselves and cry up to others any piece of empty rhetorick , plausible talk , or pretty irony for solid conviction : or else in the discoursers who are to inform those readers ; and the chief engin with which they work upon their want of skill is to talk indeed of principles , because 't is the highest credit that can be to be thought to have such invincible grounds : but they never look into the nature of principles and thence make out to their readers what kind of sayings those must be which can deserve that excellent name , lest they should disgrace themselves and shame their cause ; while the whole strength of their discourse is built on this , that those propositions they rely on are indeed right principles ; and yet , when look't into , are no more like what they are pretended to be then so many old wives tales . it seems then to me both most conducive to the clearing of truth , as also the most candid and equal way of proceeding to look first into the nature of principles , and by laying it open to determin thence what propositions deserve that name , what not . for , if i rightly perform this , and it appear thence that dr. st. has indeed produc't such grounds as have in them the true nature of principles and proceeded upon them , all his discourse thus built , must necessarily be convictive , and the result of it a certain truth . but , in case he has not produc't any such , his whole discourse is convinc't to be meer trifling and folly. a principle then , taken as distinguish 't from other propositions or sayings , involves two perfections in it's notion : evidence and influence upo● some other truths that partake their evidence from it. for , were it never so evident in it self , yet , if it deriv'd none of that evidence to another , nor had relation to any thing besides it self , it might be indeed in that case a great truth , but it would no more be a principle , then that can be said to be a beginning which has neither middle nor end , nor any thing following it . evidence is twofold , self-evidence and evidence by way of proof . the former belongs to first principles as hath been at large prov'd in reason again●t raillery , disc. 2. & 3d. evidence by proof , belongs to subordinate principles , which are conclusions in respect of those above them , and yet themselves influential to prove other things . and the evidence of these must be resolvable finally into self-evident ones , otherwise it would follow that all proof must proceed higher and higher in infinitum , and so nothing could ever be prov'd at all . now other kindes of evidence besides these two ( speaking of speculative evidence ) are unimaginable ; since 't is most manifest , that what is neither self-evident , nor made-evident is not evident at all . hence is seen , that 't is impossible , the nature of principles once rightly understood , errour ( on whose side soever it be ) should maintain it's pretence to principles ; since 't is impossible that any thing should either be self-evident or made-evident which is not a real truth ; as also impossible that what 's evident any way ( or , which is all one , a truth ) should patronize or abett errour . this way then of managing controversies is perfectly decisive ; for which reason i have frequently prest his party to it in my letter to my answerer and other places , and have been seconded therein by the learned and worthy author of protestancy without principles ; but none was ever found so hardy to attempt it , till this man of mettle , hoping his tinkling expression and gingling wit would baffle even truth it self , took the confidence to talk of what he never understood . however he is to be thank't by us both and acknowledg'd a generous adversary , that , laying aside at present those frivolous inconclusive ways of quoting authorities which himself holds may deceive us in all they say , as also those insignificant devices of pretty jests and other rhetorical dexterities , he accepts our challenge to such a manner of fight , as must necessarily be fatal to one side and victorious to the other . had he stated also the nature of principles exactly , and shown his to be such , how formidable a goliah had he appear'd , and how terrible a man of his hands ? whereas now , if it comes to be discover'd that what he call'd a sword , or a canon , is indeed but a bul-rush , or pot-gun ( a pygmy's proper weapons , ) that is , if it be prov'd that those things he bragg'd of and rely'd on as principles , are in reality but so many paradoxes or impertinences , i hope we may s●●cease our fears , and turn them into a more pleasant humour . though the prognostick be very obvious what he can do in this case , yet who knows but for once he may work an impossibility , who ( as will appear in the ensuing treatise ) has told us so many contradictions . in the mean time , if he thinks fit to attempt any reply , 't is evident from the former discourse what he is to do , unless he will strangely prevaricate from his duty ; viz. either to disallow my settling here the nature of principles , and state them better , that is either to deny that they are to have any evidence or influence at all ; or else , if he allows it , to make out that his pretended principles have those qualifications ; which is best done by resolving them into first principles and connecting them distinctly with their respective consequences . and let him remember that , till he does this , he neither defends himself against my present answer , nor gives a home reply to protestancy without principles ( whatever gay things or things he sayes to particular passages in it ) since himself acknowledges these principles of his were intended an answer to that book ▪ and out of the nature of both treatises they appear to be the proper return to it . i have no occasion , nor is it my intent here to write against the church of england or any of her legitimate sons : rather i must declare that , in case they all hold as m. thorndike ( a man of eminent learning & esteem amongst them ) declares himself to do ( just weights , p. 159. ) that the scripture interpreted by the perpetual practice of god's church is the ground of faith , which implies , that practical tradition is that which gives them christs sense or faith , and so is their rule i must heartily applaud their joyning with catholicks in the main point of all , and which settled is apt to unite us in all the rest . what i impugn then here is a pestilent tenet , destructive to all episcopacy , and the very essence of church ; making church-governors useless in their main duty of teaching faith to their flock , and lame in that of government : for , if every private man is to rely on his own interpretation , he ought neither believe nor obey the church when the contrary seems to his fancy to be grounded in scripture ; and , if that man do but alledge he judges in clear in scripture , and consequently that the church is corrupt and errs : i see not with what iustice , according to these principles , the church can either excommunicate him or bind him to his duty . i expect dr. st. will object , that i deny divers of his principles which some of ours have granted ; for his friend dr. t. and he abound in such sleight topicks ; to which , though i could answer , that unusquisque in sensu suo abundat in productions of human reason , yet i need only alledge dr. st's ambi-dextrous and ambigu●us way of contriving his principles to look so with different faces that even the same man may sometimes apprehend them to mean thus , sometimes otherwise . besides , all his confuters aym n●t at one end : mr. e. w. intending only to shew they conclude not the point they pretend , and which is superscribed to them : mr. n. o. to shew their destructiveness to government ; while i take for my task to discover their oppositness to all logick ; true learning , and common rationality , and that there is nothing at all in him of what was pretended , neither principles , consequences , connexion , conclusions , reduction , influence nor end : nor must he think that every thing that is granted by any for dispute s●ke is allowed for good by the respondent ; 't is frequent to express we grant things which we only pass as nothing to the main point which is to be concluded ; nor can dr. st. pretend with any reason that others have yeelded them to be principles whereas i deny it : the authour of reason and religion , p. 650. has pithily declared his 〈◊〉 of them and their true merit , in 〈◊〉 words : — whether the fore-mentioned principles be true , false , controverted , or obscure , no verity peculiar to 〈…〉 be deduc't from them , — which expresses their want of clear evidence , and so quite degrades them from the dignity of principles . if any think the title prefixt to this book forestals immodestly the readers iudgment ; my reply usust be , that i hope for readers of more prudence then to receive prejudice from so easie an occasion . a counterfeit modesty sprung from sceptical despair or disregard of truth will naturally dislike such expressions ; but those who heartily hold there is such a thing as truth and intirely love it , will esteem the open avowing her compleat victoriousness both fitting and necessary : and that she conquers at present , i have all the best maxims of rational nature engag'd for my security . index . absolute certainty of faith asserted . p. 21. 22. 50. 51. attributes of god not engaged to preserve private interpreters of scripture from damnable errours . p. 81. to 85. not to be argu'd from alone . p. 32. 33. much less from power alone . p. 33. 34. certainty how abusively taken . p. 164. 165. 166. 168. 173. 174. 179. 180. true certainty asserted and from its deepest grounds explain'd . p. 167. 168. moral certainty in faith discust , p. 176. 177. 178. a christian life spiritual . p. 8. 9. 54. 55. 191. to 195. the church turn'd with the heels upward by dr. st. p. 96. 97. his six conclusions examin'd . p. 211. the nature of conclusions laid open . p. 222. faith in catholicks rational , p. 29. infallibility requisit to faith. p. 92. to 96. 104. 158. 159. 162. how found in the vulgar , how in others p. 133. to 157. mankind how infallible and in what . p. 186. to 189. necessary to the being of a church . p. 232. 233. 234. principles agreed to by both sides examin'd p. 7. 8. &c. shown to be two-fold p. 12. principles not agreed to , examin'd . the 1st p. 20. the 2d p. 22. the 3d. p. 23. the 4th p. 24. the 5th p. 26. the 6th p. 30. the 7th p. 31. the 8th p. 35. the 9th p. 38. the 10th p. 53. the 11th p. 72. the 12th p. 73. the 13th p. 81. the 14th p. 85. the 15th p. 90. the 16th p. 96. the 17th p. 104. the 18th p. 106. the 19th p. 114. the 20th p. 128. the 21th 22th 23th p. 130. the 24th p. 159. the 25th p. 163. the 26th p. 171. the 27th p. 173. the 28th p. 179. the 29th p. 181. the 30th p. 185. rule of faith distinctly clear'd . p 44. 45. 49. 54. 55. &c. vnanimously held by catholicks . p. 45. 46. how held by the council of trent . p. 47. 48. scripture not the rule p. 60. to 69. p. 79. 80. how perfect , p. 86. 87. &c. 109. to 113. sophistry in dr. st. laid open p. 25. 26. 27. 28. 30. 31. 74. 75. 131. 132. 161. 164. 165. ignorance in divinity p. 191. 192. in logick , p. 228. 236. 237. his performances reduc't to their proper principles , contradictions . p. 236. tradition the rule of faith p. 45. 46. 141. 142. vnion how to be hoped . p. 51. 52. writing how capable to be the rule of faith. p. 36. 37. 38. errata . page 2. line 4. receive . p. 11. l. 21. perfectly . p. 15. l , 2. disparate . p. 32. l. 1● . then we can p. 45. l. 12. again . p. 67. l. 27. dele and this as far &c. to the end of the 4th line after . p. 81. l. 29. dele of . p. 84. l. 2. endeavorers . l. 29. endeavorers . p. 104. l. 4. dele we . p. 10● . l. 5. his . p. 124. l. 5. and. p. 131. l. 30. dele in the. p. ● . 2. l. 11. infallibly . l. 23. then . p. 834. l. 17. be false . l. 20. about . p. 159. l. 22. if . p. 1●0 . l. 14. as . l. 15. dele be . p. 167. l. 11. dele if . p : 173. l. 18. to a higher degree . p. 177. l. 23. which are . p. 181. l. 2. degree . p. 184. l. 24. ground . p. 185. l. 15. reason given . l. 18. keep men . p. 187. l. 14. is . p. 188. l. 14. dissatisfaction . l. 21. some . p. 192. l. 5. conformable . l. 16. it . l. 26. by her all . p. 193. l. 17. our . p. 198. l. 2. receiv'd . p. 199. l. 14. in wisemen in this point . p. 202. l. ult . the 5th and 6th . p. 214. l. 3. dele to . p. 216. l. 12. its . p 221. l. 18. dr. st. p. 234. l. 18. applying it . p. 235. l. 23. produc't one . p. 250. l. 9. not . the first examen concerning dr. stillingfleet's design in this discourse , as exprest in his title . 1. in the first place , the title superscribed to this discourse , and signifying to us the nature and design of it , is to be well weighed ; that so , we may make a right conceit of what we are justly to expect from dr. st. in this occasion : 't is this , [ the faith of protestants reduc'd to principles . ] 2. now principles , as we have discours'd in the preface , must either be evident to both parties , or at least , held and granted by both ; else no discourse can proceed for want of agreement in that on which all rational process is grounded . also , they must be proper for the end intended , or influential upon the conclusion which the arguer aims to evince : otherwise , if the thing in question deceive not its evidence and truth from them , though those propositions be never so evident in themselves , yet they cannot be to it , or in this circumstance a principle , whatever they may be in others . wherefore , to make good this title , dr. st. is to produce nothing for a principle , but what is either granted at first by both parties , or else is of so open and undeniable an evidence , as all the world must see and acknowledge it ; such as are either first principles , or those which immediatly depend upon them , and are comprehended under them : or , if he builds on any propositions as principles , which are not thus evident but need proof , he is at least to render them evident ere he builds upon them , and , lastly , he is to apply them close to that which he professes to conclude from them ; otherwise , he can never show them to be principles in this occasion , any more than one can be a father who has no off-spring , or than any thing can be a ground which has no superstructures . 3. next , we are to consider what dr. st. means by the word [ faith ] in this place . and , i hope , he will not think i injure him in supposing he has so good thoughts of the faith of protestants , as to hold 't is more than a bare opinion , whose grounds may all be false : for if so , the assent of protestants as faithful , may possibly be an error , and all the tenets they profess to be truths , and hope to be sav'd by believing them , liable to be prov'd nothing , perhaps in reality but a company of lies . if then ( as in this supposition he must ) he hol●s the 〈◊〉 of protestants impossible to be fa●●e , he is 〈◊〉 to reduce it into 〈◊〉 grounds and principles as are likew●●e impossible to be false ; and , consequently , if it relies on authority , he is to bring infallible authority for it ; all that is fallible ( as common sense teaches ) admitting possibility of falshood in whatever is grounded on it . such grounds then or principles he is oblig'd to produce for the faith of protestants , in case he holds it may not perhaps be an error for any thing he or his church knows but , in case he judges this assent or belief of protestants may be true faith though the grounds of it may be false , then he ows me an answer to faith vindicated , where the contrary is prov'd by multitudes of arguments ; not one of which has yet receiv'd one word of sober reply from him or dr. tillotson ; though , as appears by the inferences at the end of that book , it most highly concerns them both to speak to the several reasons it contains . 4. in the third place we are to reflect what may be meant by the word [ reduc'd ] in the said title . and , since all truths not self-evident , nor known by immediate impression on sense , are at first deriv'd or deduc'd from principles ; this word [ reduc'd ] having a signification directly contrary to the other , intimates to us , that dr. st. makes account he has begun by putting the faith of protestants which is the conclusion , and brought it back ( for so the word [ reduc'd ] imports ) to principles ; whereas 't is evident to every scholar , he proceeds in a way quite contrary to what he here pretends . first , laying six principles agreed on , then thirty others , which , since they go before his conclusions we are to think he meant for principles too , and thence drawing in the close , six inferences or sequels ; which is most manifestly to deduce from principles , not to reduce to them . 5. but , however it be blameable in one who owns himself a scholar , especially pretending the rigorous and learned way of proceeding by principles , not to understand the nature of the way himself takes ; yet let us kindly suppose that dr. st. out of an unwariness only , made use by chance of an improper word ; which being but a human lapse , is more easily pardonable ; especially , since the method he here undertakes , viz. to begin with principles , is ( if rightly manag'd and perform'd ) the most honorable for a scholar , and the most satisfactory that may be , and , so , deserving to make amends for many greater faults . let him then by [ reduc'd to principles ] mean deduc'd from principles ] yet since both reducing and deducing , imply the showing a connexion between those principles , and what 's pretended to be drawn from them ; and this either immediate , as to every particular conclusion , or mediate : we are to expect dr. st. should still show us this connexion : which is best and most clearly done , by relating each of his six conclusions to their respective premisses or principles : that so , by this distinct proceeding and owning particularly whence each deduction follows , we may be better enabled to discover the goodness of his consequences , and thence discern clearly the truth of those conclusions ; which we are to suppose , his intention in making those discourses . 6. in the last place we are to weigh very well what is meant by that signal and particularizing word [ protestants : ] for 't is the faith of these and these only , which he undertakes here to reduce to principles . and i will have the kindness for him , as to suppose he so much zeals the purity of the protestant church , as not to defile her with the mixture of anabaptists , independents , quakers , and such like , much less the most abominable socinians who deny the trinity , and the godhead of christ. therefore , these being secluded from the notion and name of protestants , we are encouraged by this title to expect such a discourse as is not proper for socinians , or any of those other sects to alledge for themselves ; otherwise it might and ought with as much right be entitled the faith of socinians , quakers , &c. ( as the faith of protestants ) reduc'd to principles . the sum then of what we are by this title to expect from dr. st. is this ; viz. to shew us such grounds for our assent to points as divinely reveal'd , as are impossible to be erroneous ; and such as are not competent allegations for socinians , arians , &c. but proper to protestants only : also , that these grounds or principles are such as are either self-evident or made evident . and this he is oblig'd necessarily to do , unless he will sustain either that socinians , fift-monarchists , &c. are protestants ; or , that the faith of protestants is but opinion ; or , that there can be any principles which are neither evident of themselves nor by means of others , that is , no ways evident , or not evident at all : or , lastly , that he can show us any conclusion reduc'd to principles , or deduc'd from them , without shewing us that it is connected with them . this then is what dr. st's words bid us expect from him ; let us see now how he answers this expectation . second examen . six principles agreed on by both sides examin'd , and their import and vse weigh'd . 1. he begins with laying down six principles agreed on by both sides ; and they are ( as to the main ) all of them very true and granted by us , if rightly understood : wherefore in case any ambiguous word do occur , i am to explain it , that so our perfect concurrence with him in admitting them may be rightly apprehended , and the discourse more unoffensively proceed , in case these principles should come hereafter to be made use of . they are these . 1. that there is a god from whom man and all other creatures had their being . 2. that the notion of god doth imply that he is a being absolutely perfect , and therefore , iustice , goodness , wisdome and truth must be in him to the highest degree of perfection . these two first are rigorously and literally true , and worded very exactly . 3. that man receiving his being from god , is thereby bound to obey his will , and consequently is liable to punishment in case of disobedience . this proposition is also most true ; yet that it may more throughly be penetrated and rightly apprehended , it were not amiss to note , that though the word [ obey ] generally amongst us signifies doing some outward action will'd by another , yet in this occasion 't is to signifie also , nay principally , the exercising interiour acts of our soul , viz. of faith , hope and charity ; in which kind of acts consists our spiritual life , as we are christians . that then this principle may be better understood , i discourse it thus ; that , because god , as far as concerns his own inclination ( or rather nature ) precisely , out of his over-flowing goodness will all good , and amongst the rest , the means to eternal happiness to his creatures ; and the believing in him , hoping all good from him , and loving him are such virtues or perfections of the soul as are apt and connatural means to raise and dispose it towards the attainment of bliss or fruition of the deity , hence he wills that man should believe on him , hope in him , and love him ; whence are apt to follow the outward observances of his law , and if they follow not out of these motives they are not properly virtues or truly perfective of the soul in order to its last end , nor available in the least to the attainment of bliss ; nor acts of obedience to god's will , nor in true speech the keeping his commandments . god therefore willing us happiness to be attain'd through the proper means to it , it follows that those who disobey this holy will of his , that is , those who do not cultivate their minds with the said virtues of faith , hope and charity , become liable by such their disobedience to eternal misery ; as wanting through this neglect , the proper means which is to elevate them to the capacity of attaining heaven . 4. that in order to man's obeying the will of god , it is necessary he know what it is ; for which some manifestation of the will of god is necessary , both that man may know what he hath to do , and that god may justly punish him , if he do it not . 5. whatever god reveals to man is infallibly true , and being intended for the rule of man's obedience may be certainly known to be his will. i approve very wel of these two principles . and to this end i make it my request to the proposer of them , that the word [ manifestation ] and [ certainly known ] may be understood in their proper signification for that which is true , or absolute certainty ; and not be taken abusively as dr. t. still takes it for such a certainty as is indeed incertainty , as is shown at large in reason against raillery and faith vindicated . again , that we may know whether this be a principle agreed to by both sides , as dr. st. pretends , i shall first put down our tenet , which is ; that ( at least ) the pastors of the church , who are to teach the faithful , convert unbelievers , ( amongst whom are many acute wits ) as also to defend their faith , and make out the truth of it , may , nay must have infallible grounds , and so be infallibly or knowingly certain of what god revealed to man , that is , of their faith. if then dr. st. grants the wisest portion in gods church to be thus infallibly certain of their faith , we agree with him in this proposition ; but if he denies this kind of certainty to them , and consequently ( there being no middle between infallible and fallible ) says they , and so , the whole church is only fallibly-certain of what they believe ; he both speaks non-sense , and lays for a principle agreed on by both sides , that which is absolutely deny'd by us , and indeed the main point in controversy between us . 6. god cannot act contrary to those essential attributes of iustice , wisdom , goodness and truth in any way which he makes choice of to make known his will unto man by . this principle is absolutely granted , having no fault in it , but that it expresses not all the truth it ought ; for god not only cannot act contrary to those essential attributes , but he is oblig'd by his very nature to act perfectly according to them , in making choice of such a way or rule to make known his will unto man by , as shall be ( all things consider'd ) most proper for mankind ; that is , most suitable to the respective capacities of those who are to be led by it , that so their acts of faith ( as far as they spring from the provision of motives laid by god ) may be pefectly rational ; and also most effectual to the end for which god intended that rule and faith which depends on it . these are the six principles dr. st. proposes as agreed to by both sides ; which ( in the main , and thus understood ) are of so universal a nature , and such sacred truths , that if he draws any necessary consequences from them to the establishing the faith of protestants , or overthrowing that of catholicks ( which latter seems chiefly intended ) his victory is likely to be very compleat ; if he does not , but rather makes no use at all of them in concluding from them what he pretends , and his title imports , it must needs be understood that they were only produc'd to make a plausible show , and to prepare the readers mind to apprehend he must necessarily conquer all before him , having such sacred principles engag'd in his patronage . one thing more i am to add on this occasion ; which is , that no discourse at all can proceed , unless all the principles be agreed to by both sides ; for , if the person against whom we argue deny our principles , 't is a folly to hope by means of them , to force him to admit of the conclusion depending solely on those principles for its truth and evidence . but we are to reflect , that an adversary may two manner of ways grant us our principles ; either voluntarily and of his own accord ; or else forcibly , that is , convinc'd by strength of argument , if the principles be subordinate ones , and so can admit proof ; or for fear of shame from human nature , if they either be first principles , or that the controversy by discourse be reduc'd to that most evident test. since then dr. st. makes account we yeild him but these six voluntarily , we are to expect from him such manifest proofs for the other thirty , as may make us by the clearness of their evidence , or under the penalty of having mankind our enemy for deserting rational nature , assent to their verity : otherwise , there is no hopes for him to conclude any thing at all , while we are at liberty to deny every thing he builds on . but alas ! how far is it from such talking disputants , even to think of such performances ; though the necessity of his duty , if he pretends to principles , obliges him unavoidably to it . third examen . sifting the first nine principles that seem to concern the nature of divine revelation in common , and its several ways . after these six principles agreed on , follow thirty other paragraphs , or whatever else we may guess it fit to call them ; and they are introduc'd by this transition . these things being agreed on both sides , we are now to inquire into the particular ways which god hath made choice of for revealing his will to mankind . i expected that since dr. st. had promis'd us to reduce the faith of protestants to principles , he would after he had put down the principles voluntarily agreed to by both sides , have pursu'd the method himself had made choice of , and have produc'd next , the principles made use of by him in this particular matter which we are not voluntarily agreed on ; and either have maintain'd them to be first principles , and so , self-evident ; or else subordinate ones , and deriving their evidence from those first , and therefore have shown us their derivation from them , or connection with them . this had been a method becoming a man pretending to ground himself on principles , especially in a discourse where this , and this only was pretended ; for by this means it might , as reason requires , have been examin'd first , whether those principles had subsisted or no in themselves ; which , if they had , then only the consequences had needed examination ; and so the business of truth had been quickly decided . 2. but , instead of this candid and clear and methodical proceeding , thirty odd kind of sentences , sections , paragraphs , or i know not what , come hudling in one after another , of such uncouth fashions , such desperate and disagreeing natures , so void of coherence with one another , that none knows well what to call them , not even dr. st. himself , as appears by the carriage of the matter . some of them seem deductions from the principles agreed on . others seem to contain intire discourses of themselves . the illative particle [ therefore ] or its equivalent , which necessarily ushers in all conclusions , is so rarely heard of here , that one would verily think they were all premisses or principles ; but this conceit is again thwarted , because divers of them are meerly hypothetical propositions , involving sometimes such a condition as never was put ; others are bare voluntary assertions and false into the bargain . some few of them pretend modestly to own themselves deductions from some other paragraphs , but yet onely hint it afar off , as it were , not speak it out plainly , as if they fear'd some danger : others pretend to draw a consequence in their close , not at all following from the part foregoing . lastly , the whole mass of them hang together like a rope of ●and for want of declaring their relation to others ; and , though now and then they counterfeit a semblance of some sleight coherence , yet their whole frame is loose and ill-built for want of an orderly and visible dependance of one part on another . now , this odd variety in their complexions puts an attentive considerer at some loss what to name them ; no apellation fitting the thirty but that which is common to such quantities of matter or multitudes of lines ( whether it be sense or non-sense ) such as are paragraphs , sections , and such like : since their motly nature will neither let us call them deductions , nor conclusions , nor principles , nor propositions , nor discourses , nor inferences , nor postulatums , nor axioms , nor maxims , nor proofs , nor any thing of any such nature ; and yet all this while the superscription is , the faith of protestants reduc'd to principles . 3. it were not amiss for all that , to consider what dr. st. himself calls them , and to hope thence for some better knowledge of their nature than we could attain to by our own consideration . but he is at variance with himself about the point , no one common name being capable to fit them all , where the things to be named are of so many parishes or families . all he does ( as appears by his transition ) to make them all taken together , amount to an inquiry into the particular ways which god had made choice of for revealing his will to mankind . i do not by any means like this insignificant word [ inquiry ] 't is so very safe , that 't is absolutely inconfutable . had he said candidly and plainly , [ here follow the principles not agreed on voluntarily which therefore i will make evident , that my adversary's reason may be forc'd to acknowledg their verity , and by that means my discourse proceed , and way be made towards some conclusion ] he had offer'd me some play , for then i might possibly have discover'd the weakness or inevidence of his principles , or the slackness of his consequences ; but now all my attempts are defeated by this one pretty word [ inquiry ] for though i should hap to confute every line in all the thirty paragraphs , yet still after all this , none can deny but he has inquir'd into the point in hand , whether he have produc'd one word to evince it , or no : thus dr. t. ( in his late preface ) got rid of the hardest and mainly concerning passage in sure-footing , by vertue of two insignificant words , alledging that he had [ sufficiently consider'd ] it in his rule of faith , which words were perfectly verify'd , though ( as appears in reason against raillery disc. 8th ) he readily granted all i contended for as to that point . once more i desire our learned readers to reflect on the different manner in which i and my adversaries bear our selves towards one another . i candidly avow my grounds to be evident principles , my consequences to be necessary , my arguments to be absolutely conclusive or demonstrative ; and by so doing i offer them all the fair play imaginable ; and , ( trusting to the invincible force of truth ) expose my self freely for them to lay hold of my discourse where they see it their best advantage . they on the other side make a show indeed of bringing their faith to principles , because the very pretence is honorable ; but when it comes to performance are so far from owning the principles they proceed on for such , that ( except in those six agreed on , which , as shall be shown , are not one jot influential to the point they are aim'd to evince ) they not so much as name the word [ principle ] nor vouch any argument conclusive , or any consequence to be necessary , much less candidly affirm such in particular to be thus qualifi'd ; but hide and obscure all these in one dow-bak'd slippery word [ inquiry ] by which means none can tell where to take any sure hold of any part of their discourse . 4. notwithstanding that dr. st. is thus shy to name these thirty paragraphs , principles , in regard they are so monstrously unlike those clear and evident truths , which use , and ought to bear that sacred name ; yet 't is manifest by his carriage he meant them for such , and would have them thought such too ; for they immediately follow after the six principles voluntarily agreed on , as if they were the other sort of principles , not voluntarily agreed to ; and all of them antecede his six conclusions or sequels which he puts immediately to follow out of them . again , the running title superscrib'd to them is , [ the faith of protestants reduc'd to principles : ] all which manifests to us beyond evasion that he makes use of and relies on them as principles , though he be something bashful to call them so directly . wherefore in compliance with his intention , we will for once strain a word to the highest catachresis that may be , and by a strange antiphrasis , call black , white , and all these paragraphs , principles . 5. yet , though there be nothing of candid and clear and consonant to any maxims even of natural logick in this discourse , yet i must allow that there is as much cunning and slight and sophistry in it , as could well be stufft into so narrow a room : wherefore , that i may not be like him , i shall openly profess before hand what i undertake , viz. to show plainly that he hath not spoke one efficacious word to the purpose he intended ; that is , he has not produc'd any one principle , one reason , one argument , either settling in the least , the faith of protestants , nor unsetling that of catholicks . this will be seen by our examination of each particular principle in order , and the answer to them . to which i now address . 1. an entire obedience to the will of god being agreed to be the condition of mans happiness , no other way of revelation is in it self necessary to that end ; than such whereby man may know what the will of god is . love of god above all things , and of our neighbour for his sake being the fulfilling of the law , does by consequence include in it self eminently an intire obedience to the will of god , and is agreed to be the condition of mans happiness . yet this love or charity presupposing hope , and both hope and love presupposing faith as their basis ; both of these do by consequence come within the compass of obeying the will of god , and are in their several manners and according to their several natures [ conditions of mans happiness . ] as i doubt not but all sober protestants will grant . again , faith being part of our obedience to the will of god , and so , commanded by him , and it being against those attributes of god agreed on by both sides , to command man to act contrary to the right nature himself had given him and establish'd it essential to him , that is , contrary to true reason ; also , faith being a virtue , and so agreeable to right nature , nay more , a supernatural virtue , and so , perfecting and elevating right nature or true reason , not debasing or destroying it ; it follows , from these and many other reasons alledg'd in faith vindicated , that this part of our obedience call'd [ faith ] must be rationabile obsequium , a reasonable obedience , and that our assent call'd [ belief ] taking it as impos'd by god , is conformable to maxims of right reason , and that it perfects , and not in the least perverts human nature . but it is directly opposit to human nature as given us by god , or to right reason , to assent and profess that points of faith are true ( as the nature of christianity settled by our saviour enjoyns us ) in case we are to rely solely on the divine authority for the formal motive of this our believing or holding them such , and yet when we come to doubt concerning their truth , cannot possibly arrive to see any grounds absolutely certain , that the divine authority is indeed engag'd for the truth of the said points . also , 't is quite opposite to human nature to love heaven above all things , in case there be not grounds absolutely certain that god has told us there is such a thing as heaven , or such a blissful state attai●●ble by us in the sight of him : wherefore , when dr. st. says no other way of revelation is in it self necessary to this end , or to the entire obedience to gods will , than such whereby man may know what the will of god is ; we are to mean by the word [ know ] that at least the governing part of gods church , or ecclesia docens , may be absolutly-certain that the points of faith , ( the assenting to and professing which , and grounding upon them hope and this all-over-powering love of heaven , the main part of our obedience ) are true or impossible to be false . if then dr. st. takes the word know in this signification , this principle is granted : if in any other , or for a great hope only that they are true ( as i fear when it comes to the point , he intends no more ) i must for the reasons here given , and many more alledg'd in faith vindicated , and reason against raillery , deny that no other way of revelation is necessary , and put him to prove it , which he neither has done , nor can do . 2. man being fram'd a rational creature capable of reflecting upon himself may antecedently to any external revelation , certainly know the being of god and his dependance upon him ; and those things which are naturally pleasing unto him ; else there could be no such thing as a law of nature , or any principles of natural religion . i suppose he means by the word [ god ] the true god , and then 't is not so evident that every man in the state of corrupt nature may arrive to know him , however some few may , and in the state of right nature , all. and in case he takes the words [ certainly know ] in their proper signification , then he may consider how ill his friend dr. tillotson discourses , who professes not to have , even with the assistance of christianity , that certain knowledge of the being of god , which ( as dr. still says ) was attainable by the meer light of natural reason . 3. all supernatural and external revelation must suppose the truth of natural religion ; for , unless we be antecedently certain that there is a god , and that we are capable of knowing him , it is impossible to be certain that god hath reveal'd his will to us by any supernatural means . if he means here priority of nature ; 't is to be granted ; for this proposition [ god has reveal'd ] implies and presupposes as its basis [ god is ] but , if he understands it of priority of time , as i conceive he does , then i both deny the proposition , and the validity of the reason given for it . for , 't is evident both by reason and experience , that manifest and convictive miracles ( which are supernatural and external revelations ) done before the heathens , who yet know not the true god , in testimony of christianty , at once or at the same time made it certain that he whom we adore is the true god , and also that god reveal'd his will by supernatural means : and so 't is not impossible ( as dr. st. here affirms ) to be certain of such a revelation , without knowing any time before hand that there is a god , nor must all supernatural and external revelation needs suppose the truth of natural religion , that is , of the knowledge of the true god , as he pretends ; since such a revelation may cause that knowledge , and so antecede it , not be antecedent to it . 4 ▪ nothing ought to be admitted for divine revelation which overthrows the certainty of those principles which must be antecedently suppos'd to all divine revelation . for that were to overthrow the means whereby we are to judge concerning the truth of any divine revelation . this discourse seems at the first show to carry so clear an evidence with it , that nothing appears so irrational as to doubt or dispute it . and indeed 't is no less , if the words in which it is couch'd be not equivocally taken , but still be meant in the same sence . to prevent then the growth of a witty piece of sophistry which i foresee creeping in under the disguise of an ambiguous word , i am to provide against it with a distinction both pertinent and necessary to the present matter . these words [ divine revelation ] may either mean the way or act of revealing , or else they may mean the thing divinely reveal'd , that is , the point of faith : which differ as showing and thing shown , or as an action and it's effect . in the same manner as the word tradition is sometimes taken for the way of delivery , sometimes for the thing or point delivered . when they are taken for the one , when for the other , partly the circumstances and the aim of the discourse determin , partly some annext particle or variation of the word ; so that , if they be taken for the thing reveal'd or deliver'd , and be express'd singularly , 't is call'd a divine revelation , or a tradition ; if plurally , divine revelations , or traditions . now it seems something doubtful in whether sense it be taken here , for § . 1. he speaks of the way of revelation , which can onely mean revealing , and in the two following ones 't is taken in the same sense as appears by the words [ god hath reveal'd ] found in the third . but this matters not much , so it be here taken in the same sense throughout ; which i fear 't is not ; for , the word [ revelation ] is here made use of thrice ; and , in the first and last place it seems plainly to mean the points revealed ; in the middle the way or act of revealing ; yet the two following principles incline the doubtfulness of the expression to mean the points of faith themselves ; though this be , to speak moderately , by far the more preposterous and absurd tenet , as shall hereafter be shown . but i am to provide for both parts since i am to skirmish with such an ambidextrous adversary ; and therefore , applying this discourse to his proposition , i distinguish thus , and grant that nothing ought to be admitted for divine revelation ( taking those words to signifie the act of revealing ) which overthrows the certainty of those principles which must be antecedently supposed to the act of revealing : also i grant that nothing ought to be admitted for divine revelation ( taking those words to signifie points of faith revealed ) which overthrows the certainty of those principles which must be antecedently suppos'd to those points . this is candid and clear dealing , and far from that sophistical and equivocating ambiguity which ( contrary to the genius of truth ) he so constantly and so industriously affects . 5. there can be no other means imagin'd whereby we are to judge of the truth of divine revelation , but a faculty in us of discerning truth and falshood in matters proposed to our belief ; which if we do not exercise in judging the truth of divine revelation , we must be impos'd upon by every thing which pretends to be so . here are many quaint things to be considered . for , if dr. st. means that we cannot judge of truth without a faculty to judge of truth , 't is a 〈…〉 principle , though very litt●● 〈◊〉 his purpose . but 't is most 〈◊〉 para●oxical to say that no other means can be imagin'd to judge of divine revelation , but such a faculty . for , if there can be no other means imagin'd but this faculty , then this is all the means ; and so those knowledges which are to inform and direct this faculty are no means at all : whence all motives to faith , rule of faith , all teaching , nay scripture it self are to no purpose ; for none of these are our faculty of discerning truth and falshood . again , what is meant here by [ divine revelation ? ] if it be meant of the formal act of revealing , then 't is false that there can be no other means to judge of its truth but a faculty in us of discerning truth and falshood in matters proposed to our belief : for these matters are points of faith , and 't is a madness to think we must begin with examining their truth ere we can know that god has truly or indeed reveal'd them ; since the knowledge that god has reveal'd or spoken is had ordinarily by natural means antecedent even to the revelation it self , much more antecedent to those points ; viz. by the rule of faith , which shows the divine authority engag'd for their truth . but , if he means by divine revelation the things or points divinely reveal'd , and ( as appears by those words [ matters propos'd to our belief ] he bends strongly that way ) then the sense is evidently this , that we must judge the truth of the points of faith by exercising a faculty of judging of the truth of those points : and since to judge is to exercise our faculty of judging , it amounts plainly to this , that we must judge of the truth of points of faith by judging of the truth of points of faith ; which is an identical proposition and perfectly true , but not at all to his purpose . yet it is too : for 't is creditable now and then to speak clear evidences , however in reality they prove impertinencies . but if dr. st. means nothing but that we must use our faculty of discerning truth and falshood , that is indeed our reason even in assenting to things above reason , or to mysteries of faith , he says very right : for 't is most rational to believe that to be true which god , who is essential verity , has said ; and exceedingly rational to believe god has said it , or ( which is all one in our case ) that christ and his apostles have taught it , upon an authority inerrable in that affair . and thus my faith may be most rational without exercising my reason in scanning and debating the truth or falshood of the matters propos'd to my belief , or examining the points of faith themselves . nay more this method of his is most preposterous and absurd ; for , the mysteries or points of faith being elevated above the pitch of our ordinary natural reason , and such , ( for the most part ) in which gods infinity most exerts ( as we may say ) it 's utmost , but the knowledge of the rule of faith which is to ascertain to us the divine revelation or that god has told us them , lying level to our reason as inform'd by natural knowledges ; hence , to relinquish the method of examining the truth of divine revelation by those knowledges which lie within our own ken , and to begin with those which are most elevated above it ( as it is to comprehend the extent of gods infinite power ) is both against all art and common sense : both which tell us we must begin with what 's more easily knowable and thence proceed to what is less knowable . nor is there any danger of being impos'd upon by everything that pretends to be divine revelation ( as the dr. scruples , ) as long as we are certain that god cannot lie , and that god has said this ; for these put , the thing is most certainly true. 6. the pretence of infallibility in any person or society of men must be judged in the same way that the truth of a divine revelation is ; for that infallibility being challeng'd by virtue of a supernatural assistance , and for that end to assure men what the will of god is , the same means must be us'd for the trial of that , as for any other supernatural way of god's making known his will to men . here the words [ a divine revelation ] which he now first uses , give us to understand that dr. st. means a point of faith and not gods revealing it or divine revelation ; which words he us'd formerly . and this is farther confirm'd by his saying that that infallibility which is challeng'd by vertue of a supernatural assistance must be judg'd in the same way that the truth of a divine revelation is : for , such an infallibility through supernatural assistance of the holy ghost , consists in the sanctity of the church , which is a point of faith , and so the words [ a divine revelation ] which he joyns and parallels to it , must mean a point of faith also . whence is discern'd what marvellous dexterity dr. st. hath us'd to gain a notable point against us , and how smoothly he hath slided from gods revealing faith to us , or the act call'd revelation , to the points of faith reveal'd : in hope by this confounding one with another to perswade his unattentive reader ; that , because 't is the only right way of procedure to begin with the using our natural reason so to judge whether god hath revealed such a point or no ; therefore 't is fit to begin with the same method in examining the points of faith themselves which pretend to be reveal'd , and thence conclude whether they be indeed divinely reveal'd or no : which how absurd it is hath lately been shown . but to come closer and apply this to his present discourse . the pretence of infallibility by virtue of supernatural assistance must indeed be judged in the same way that the truth of a divine revelation is ; for both of them being points of faith must be judged by the same way all other points of faith are ; viz. by the evidence there is that the divine authority cannot deceive , and that it stands engaged for those points . 7. it being in the power of god to make choice of several ways of revealing 〈◊〉 will to us , we ought not to dispute from the attributes of god the necessity of one particular w●y to the exclusion of all others , but we ought to enquire what way god himself hath chosen ; and whatever he hath done , we are sure cannot be repugnant to infinite iustice , wisdome , goodness and truth . i do not remember to have heard that any man living ever went about to dispute from the attributes of god alone , the necessity of one particular way to the exclusion of all others , nor does it appear how 't is possible to do it without considering also the nature of those several ways of revealing : in doing which if we come to discover that only one is ( as things stand ) of it self sufficient for that end , and all others pretended to by those against whom we dispute depend on it for their certainty , then they can safely argue from the attributes of god , particularly his wisdome that none but this could have been actually chosen by him . so that dr. st. seems here to counterfeit an imaginary adversary , having never a real one . this will better appear if we attempt to frame a discourse from gods attributes alone . in endeavouring which it will appear that all we can argue from that single head is this ; that , what 's disagreeable to gods infinite iustice , wisdome , goodness , and truth cannot be will'd by him , and what 's agreeable can . now who sees not that this signifies nothing either to the exclusion or admission of any particular way , unless we subsume thus , but this or that is most agreeable or disagreeable to the said attributes ; whence follows , therefore it is to be admitted , or rejected by him . whence 't is clearly seen that no argument can be drawn from those attributes alone without taking in the consideration of the nature of the way it self , and its sufficiency or insufficiency , as dr. st. himself confesses in common at the end of the 8th principle , though he perpetually avoids to examin the particular nature of his way , and its fitness of mankind to build faith upon its evidence . yet let us see at least though it be so plain a point how weakly he proves that we are not to argue from those attributes , it being ( says he ) in the power of god to make choice of several ways , &c. we ought not to dispute from the attributes of god the necessity of one particular , &c. so that the argument stands thus , because 't is within the extent of gods power , therefore it crosses not but agrees with all those other attributes ; otherwise , if it did , we could with good reason argue from them against gods having made choice of such a way . now this reason of his is so palpably absurd that i admire the meanest divine living could stumble upon it . for what man who holds god omnipotent can doubt but that his power can reach to reveal his will to every single man by hourly apparitions , the flying of birds , nocturnal dreams , or throwing of dice upon a fortune-book : yet no wise man will doubt but were we to inquire what is the way fit for god to reveal his will to mankind by , we should reject these as misbecoming gods wisdom , &c. and for the same reason all others but one , in case nonex but that one were of it self qualified to do that effect as it ought , and so befitting gods wisdome to make choice of it ; and yet , notwithstanding all this , it might lie within the the compass of the power of god to chuse several others . it follows ; but we ought to enquire what way god himself hath chosen ; and whatever he hath done we are sure cannot be repugnant to infinit iustice , wisdom , goodness and truth . all this is yeilded to , unless he means this to be the only way of arguing from gods attributes , as he would seem ; which i must deny , and demand of him why 't is not equally argumentative to say , this way of revealing or rule of faith , as both experience and reason shows , is evidently incompetent to give faith that certainty which its nature and the many effects to be produc'd by it , and obligations incumbent on it , require it should have ; therefore i am sure 't is repugnant to gods justice , wisdom , goodness and truth , and so can never have been chosen by him . or thus ; god is infinitly wise , good , iust and true ; therefore he hath not chosen a way so incompetent to those ends. in the same manner as out of the known incapacity of a sieve to draw water , or to ferry one over the sea to the indies , we may conclude demonstratively that 't is unbeseeming gods infinite wisdome , goodness , justice and truth to assign that for a means to attain that end : or , if god in some extraordinary case intends such a miracle , 't is necessary all those who are to use those means be absolutely assur'd of this wonderful assistance ; otherwise if they compass not that end , but perish in the sea , they may blame their own presumptuous rashness ( which would needs tempt god ) for their miscarriage and not god , who never bound himself by promise in frequent and ordinary transactions to bring about effects miraculously by imcompetent causes . how weakly dr. st. presumes rather than proves that god has chosen scriptures letter to be the rule of faith will be seen hereafter . 8. whatever way is capable of certainly conveying the will of god to us may be made choice of by him for the means of making known his will in order to the happiness of mankind . so that no argument can be sufficient à priori , to prove that god cannot chuse any particular way to reveal his mind by , but such which evidently proves the insufficiency of that means for conveying the will of god to us . first , taking the words [ certain conveying ] to mean absolute certainty as i prov'd before in this , and in divers treatises of mine to be requisit , i am next to distinguish the word [ capable ] which may either mean that the way in common may possibly bear it , in case it shall please god to use his best power to improve it , and make up its defects with all the assistances it can need . or it may mean that such a way or manner , as it stands now on foot in the world ( for example the scriptures letter as 't is now contriv'd ) is of it self capable of conveying the will of god to us with absolute certainty , without needing any other thing to regulate us in the understanding it . whatever is capable in the later sense i grant may be made choice of by god for the means of making known his will : for , this being suppos'd to have in it self actually all that is requisite for such an effect , is fitting to be made use of by god , whose wisdome and goodness it becomes ( when he acts not miraculously ) to use every thing as it is or according to its nature establish'd by the same wisdome . but i deny that what is capable in the former sense may alwaies be thus made choice of by god ; for , however such a way in common may be made capable to do that effect , if it should please god to exert his power to support its natural defectiveness , as is exemplifi'd before in dreams , apparitions , and those other odd methods there mention'd ; yet 't is unsuitable to gods wisdome , goodness or other attributes to show himself so extraordinarily in things which reach the generality of mankind , and this for a perpetuity , and so ought to be allow'd onely his ordinary concourse ; especially if other means be already plac'd in the world able to perform this with a constant , orderly and connatural assistance . if then we can prove the insufficiency of any particular means ( taking it alone as 't is now found extant ) belonging to such a way in common , for example of the scriptures letter as it now is , to give mankind absolute certainty of gods sense , or faith ; then , however the way of writing in common can possibly be supported by gods infinit power so as to be able to work the effect of thus certifying us of its sense , yet not being such of its own nature , taking it as it stands now thus contriv'd , 't is not a fitting instrument for gods ordinary providence to make use of for such a general effect as is the certifying all sorts of people of their faith. 9 there are several ways conceivable by us how god may make known his will to us ; either by immediate voice from heaven , or inward inspiration to every particular person ; or inspiring some to speak personally to others ; or assisting them with an infallible spirit in writing such books which shall contain the will of god for the benefit of distant persons and future ages . all this is granted and much more ; for there are innumerable other ways conceivable how god may make known his will to us , besides those here recounted , in case we regard only gods power to do it , and set aside his wisdome and other attributes ; namely those four ways mention'd by me above , and multitudes of other such . but , out of all these , gods wisdome , which has pre-establish'd the nature of all things , will make choice of that which is fittest to perform the effect intended , that is , to certifie absolutely the first deliver'd faith to us who live now . and , left it should be too early understood which way is best for that end , which would forestall and render void dr. st's future discourses , he therefore very politickly quite leaves out any peculiar mention of our rule of faith , which one might have thought deserv'd a place amongst the rest . leaves out i say , for those words [ or inspiring some to speak personally to others ] sute better with prophetical messengers than with the tradition of gods church . wherefore , premising this note , that it is agreed christ and his apostles taught and settled the whole body of faith at first , and therefore that there needs no more for us to know gods will now , but to find out what is the best means of conveying the same down to our days , i beg leave to supply dr. st's . neglects , and to insert into the middle of this § . these words , [ or else by the way of open attestation of a world of immediate christian fathers to a world of children by living voice and constant practice of what they had learn'd by their daily sensations . ] which had dr. st. done , any considerate reader , whom his much talking of gods power and what god may do , had not diverted from reflecting that his wisdom determins his power in ordinary and general effects to do what accor●ing to the establish'd natures of things is the fittest means to compass such an end , would quickly have inclin'd to judge this the most connatural and fittest way , and therefore actually to have been made choice of by god ; being assisted or supported by the basis of human nature according to its sensations which are naturally fram'd to receive right impressions , and according to his rational faculty , which determins him to speak truth still in open and undisguisable matters of fact ; and , if that body of men call'd the church had any effectual means of goodness in practice amongst them , super-assisted also by grace not to v●ry from right faith , and knowingly deliver a false for a true one . and thus ends the first division of dr. st's . discourse promising to reduce the faith of protestants to principles . in which i observe but a few things even hinted that can make for his purpose : and not so much as any one of them prov'd , but either slightly and slily insinuated , or dexterously brought in , not by connexion of terms , ( far be any such piece of confidence from so learned and profound a jeerer at demonstration ) but by the virtue of some pretty equivocation . i remind the reader of the chief of them by putting some of my opposite propositions , each of which is made good in its respective place . 1. an entire obedience to the will of god is principally performed by a heartily-assenting faith , a lively hope , and an ardent charity , and not by outward actions otherwise than as they spring from these ; therefore the way of gods revealing his will to us , or the rule of faith which grounds these , must be absolutely-certain or impossible to be false . 2. the nature of the mysteries or points of faith are more remov'd from our knowledge than those maxims which assure us that god reveal'd them ; therefore 't is not proper to begin with examining those points but the grounds for gods revealing them . 3. this way of proceeding is perfectly secure ; for , the divine authority being granted veracious , if there be infallible grounds that god has said them , those points are infallibly true : if not , they are not points of ●aith ; and so , not worth examining whether they be true or no. 4. gods power alone gives us no light what is or is not the rule of faith , but his wisdom , goodness , &c. joyn'd with the knowledge of the fitness or vnfitness of the thing pretended to be so . 5. gods wisdome makes choice of that way to reveal his will to the generality of mankind , which , according to its nature as now establish'd , is a capable or fit instrument to such an effect ; and not by that way which is only capable to do it by an extraordinary working of his power . these may serve for antidotes to the opposite positions , if he thinks fit to own them . for , though he is able to deliver himself as clearly as most men , if he pleases , yet he affects all over this discourse a strange perplext intricacy and ambiguity ▪ and he puts down his principles in the same manner as a crafty lawyer who had a mind to bring an estate afterwards into dispute , pens writings . much shifting wit there is in them , but nothing of candid , clear and down right . and this intricacy is made greater by his unconnected way of discoursing ; no man living being able to discern in better half of his odd-natur'd principles what influence they have , either immediate or mediate , upon any thing following . the rest of what is contain'd in these nine , are either absurdities , already laid open ; or else impertinent truths , as will be seen by their uselesness in the process of this discourse . a discourse concerning the rule of faith , necessary to the better clearing the following principles . the several ways of revealing , ( at least as many as dr. st ▪ thought fit , ) being propos'd , he goes about in the next place to establish one of them , viz. writing , to have been intended by god to be the rule of faith , or , the fittest means to ascertain faith to us who live now ; and this he does in the first five principles ▪ whence he proceeds to reject the infallibility of any church whatever either to attest or explain those writings ; and this he attempts to prove in the five ●ex● . on this occasion it were not amiss to declare before hand , what i mean by rule of faith , or rather to repeat something of that much i have writ formerly concerning that point in my second appendix to sure-footing , and elsewhere ; that so ( all equivocation being taken away ) it may more clearly be seen where the point sticks on dr. st's . side , as also that his understanding me to have different sentiments from some catholick divines in this matter may be remov'd ; for , if i understand my self or them , there is no variance at all between us in the thing , but only in the word . it being agreed then amongst us all that what christ and his apostles taught is gods word , or his will , and the means to salvation ; all that is to be done by us , as to matters of faith , is to know with absolute certainty what was the first taught doctrine , or christs sense ; and whatever can thus assure us of that , is deservedly call'd the rule of faith. now , the word rule made use of to mean a spiritual or intellectual direction , is metaphorical , or translated from some material thing , as most words that express spiritual notions are ; and 't is one of those kind of metaphors which are transferr'd from one thing to another for some proportion or resemblance between them . for , as a material rule is such a thing , as , if one endeavour to go according to it , and decline not from it , preserves one from going crooked ; so , this intellectual rule call'd the rule of faith , is of that nature , that , if one go according to it , and swerve not from it , it preserves one from going wrong or from erring , in his knowledge of what is true ( or first-deliver'd ) faith ; and faith being intended for persons of all sorts or capacities , the rule of faith must be able to preserve even those of the meanest capacity from erring in faith while they relie upon it. agian , this being the proper and primary effect of the rule of faith , and every nature that is , having essentially in it self a power to produce of its self , and without the assistance of any other its primary effect ( or rather being it self that power ) as man to discourse , fire to burn , &c. it follows that , since to preserve all that relie on it in right faith is the proper effect of the rule of faith , what has not in it self the power to do this , and this of its self , independently on any thing else but on god ( who establishes the natures of all things to be certain powers to produce their proper effect ) is not in true speech a rule of faith : since then not one catholick in the world holds that scriptures letter of it self and independently on something else ( viz th● church's tradition attesting the truth of the same letter , and interpreting it ) has in it self power thus to certifie persons of all capacities of christian faith , without possibility of erring , nor any one but holds the churches authority is able alone to do this effect , ( since 't is known and confest it actually perform'd this in the beginning ) there is not one catholick that i know of who holds either that the scripture is the rule of faith ( taking the words in this sense ) or that any thing but the churches living voice and practice , or tradition is it ; and , so taking the words properly , as i do , they all agree with me . on the other side , taking those words [ the rule of faith ] for any thing that contains faith , or that may signify it with absolute certainty to people of all sorts , not of it self , but meerly by vertue of another , whose power of asserting the truth of the letter in those passages ( at least ) that concern christian faith , and of unerringly interpreting it lends it to be thus certainly significative of gods will ; taking , i say , [ rule of faith ] in this sense , as some of ours do , i grant with them that scripture is a rule of faith. so that still i agree with them in the thing ; only i dissent from them in the word , and judge that this container of christs doctrin , as now describ'd , is but improperly call'd a rule of faith ; as not having in it self the nature of such a rule , that is , not , having a power in it self , and of its self thus to ascertain faith by absolutely engaging the divine authority . this distinction now given i learned from the council of trent ; which no where says that scripture is a rule of faith , as it does expresly of tradition ( sess. 5. ) but only that it contains faith , as also tradition does ; but whether it contains it in such a manner that all those who are to have faith by relying on it , may by so doing , be absolutely secur'd from erring , which is requisite over and above to make it in true speech deserve the name of a rule , the council says nothing . i am sure it is far from saying that people of all sorts reading the scriptures and attending solely to the letter as interpreted and understood by their private selves , shall be sure never to erre in right faith ; nay , it engages not for their security from erring so much as in any one point ; which yet ought to be said , if scripture in it self , and of it self have the power of regulating them in their faith or be a rule . rather the council by its carriage says the direct contrary ; for , though being about to define against hereticks it professes to follow in its definitions the written word , yet 't is observable * that it no where builds on any place of scripture , but it professes at the same time to build its interpretation of that place on tradition ; which evidently argues that though scripture in the judgment of the council contain'd the point , yet that which indeed regulated the council in its definitions , was the tradition of the church , as it also expresly declares where ever it defines . and i dare say that there is not one catholick in the world who thinks the council knew not both what and how to define against luther and calvin at that time , without needing to seek its faith anew in texts of scripture ; which plainly concludes that the council was not regulated by it , or look'd upon it as her rule , but only consider'd it as of a sacred authority and available against hereticks professing to rely on scripture , and accusing the church for going contrary to the word of god. nay the council defines that none should dare to interpret scripture contrary to the sense which our h. mother the catholick church hath held and does hold ; which clearly takes it out of private hands , and makes the sense of the church , ever held , the only interpreter of scripture , especially in matters of faith , and extends to all scripture ; which unavoidably makes it no rule of faith. i am sure the distinction now given shows my sentiment consistent , if not perfectly agreeing with that common opinion of our divines , that scripture is a partial rule ; or that scripture and tradition integrate one compleat rule . for they clearly mean by those words that faith is partly contain'd in scripture , partly in the tradition of the church . so that what they had an eye to in so doing was not the evidence requisit to a rule , but only the degree of extent of scripture to the matter contain'd in it ; whence 't is evident they meant onely that scripture contain'd some part of faith , which i perfectly allow to it , and perhaps more . this is my judgment concerning the notio● of the rule of faith and what is such a rule ; and these my reasons for that judgment : if any one thinks he can go to work more logically and exactly in finding out the true nature and notion of a rule , and show me i take it improperly , i shall heartily thank him , and acknowledge my mistake . but i never yet discern'd any such attempt , nor do i see any reason to fear any such performance . and i much doubt should any catholick divine out of a charitable intention of union ( which i shall ever commend and heartily approve ) trusting to the equivocalness of the word , say scripture is the rule or a rule , i much doubt ( i say ) that , when the thing comes to be examin'd to the bottom , it will scarce tend to any solid good ; for , however words may bend , yet the true grounds of catholick faith are inflexible ; and we must take heed lest , while we yield them the word , they expect not ( as they may justly , having such occasion ) that we should grant the thing properly signify'd by that word ; which if they do , we must either recede , or else forgo catholick grounds . but now the difference between me and dr. st's party is in the very thing it self , and this as wide as contradiction can distance us . for * dr. t. ( whom he still abetts ) makes it possible that he has neither true letter nor true sense of scripture : that is makes his rule of faith , and consequently his faith built solely on it , possible to be false . and all that go that way fall unavoidably into that precipice , while they admit no grounds but what are fallible , as i have shown at large in faith vindicated and reason against raillery . whereas i still bear up to the impossibility that christian faith should be a ly , and consequently i maintain that the rule of faith which engages the divine authority on which its truth solely depends , and without engaging which it might be all false , must be impossible to be false , or infallibly certain . and hence , taking my rise from the nature of faith , in which all protestants and indeed all that have the name of christians ( except some few speculators ) agree with me , viz. that , taking it as built on those motives left by god for his church to embrace faith , that is , taking it as it ought to be taken , 't is above opinion and impossible to be false ; hence , i say , building on this mutual agreement , i pursue a solid union , which i declare my self most heartily to zeal ; hoping that this point once distinctly clear'd against the sophisms and blinding crafts of some weak heterodox writers , it will quickly appear that 't is every mans concern , who is of capacity , to look after such grounds that the divine authority ( on which the truth of all faith depends ) is engag'd for the points he holds , as are absolutely certain or impossible to be false . and i make account , that , were this quest heartily pursu'd , it would quickly appear , both by others confessing the possible falsehood of theirs , as also by inforcing reasons , nay by dr. tillitsons yielding to the sufficiency of this rule , even when he was to impugn it , that nothing but tradition or the testimony of the church can be such a ground . perhaps also it might be shown that both more learned and more sober protestant authors have own'd the admitting tradition and a reliance on the churches authority for their faith , and for the true sense of scripture in order to the attaining true faith , than those are who have maintain'd this private-spirited way so zealously advanc'd by dr. st. of leaving it to be interpreted by every vulgar head ; to the utter destruction of church , and church-government . this is and shall be my way of endeavouring vnion , which beginning at the bottom , and with our mutual agreement in so main a point that it bears all along with it , viz. the absolute certainty of faith , is hopeful to be solid and well built , and , so , effectual ; if it please god to inspire some eminent and good men to pursue home a principle which themselves have already heartily embrac'd . if not , i have this satisfaction that i have done a due right and honor to christian faith , and given it that advantage by asserting its perfect security from error , as , gods grace assisting , is apt to make it work more efficaciously both interiourly and exteriourly in those who already possess it . fourth examen . sifting the the ten following principles concerning the letter-rule and living rule of faith. the right nature of the rule of faith being thus stated , 't is high time to address to our examen how dr. st. from principles settles us such a rule beginning from his tenth . 10. if the will of god cannot be sufficiently declar'd to men by writing , it must either be because no writing can be intelligible enough for that end , or that it can never be known to be written by men infallibly assisted . the former is repugnant to common sense , for words are equally capable of being understood , spoken or written ; the later overthrows the possibility of the scriptures being known to be the word of god. i have already said , and in divers books manifoldly prov'd , that no declaration of god's will , or ( which is all one in our case ) no rule of faith , is sufficient , con●●dering the nature and ends of faith , 〈◊〉 obligations arising from it , but 〈…〉 to be false , and built on infallible grounds . this premised , we are to inquire , whether writing be the best way for thus assuring it in all ages to the end of the world . to come then closer to our answer . we are first to reflect again what dr. st. means by the will of god , at least what he ought to mean by it : for , these words at the first sight , seem to signifie onely some external actions commanded by god to be performed or avoided ; and it is the dr's interest they should be taken onely in this sense ; for such a will is more easie to be signifi'd by writing than some other things of a more abstruse , spiritual and dogmatical nature , which yet are of absolute necessity to be believ'd by the church , such as are the points of the trinity , incarnation and godhead of christ who dy'd for us : since then gods will extends not only to aim at mankinds attainment of his last end or true happiness , but also to provide for the best means to it , or , to give us knowledg of those motives which are apt to create in man a hearty love of heaven above all things ( the best condition of mans happiness or immediate disposition to it ) it follows that the holding all those tenets which contain in themselves such motives , do all come within the compass of the will of god. to omit many others , i will instance in two points , of main concern and influence towards christian life ; namely the godhead of christ , and the real presence of christs body in the sacrament . now , who sees not how wonderful an ascendent both these , if verify'd , must needs have over christian hearts ? can any amulet of love be so charming , or apt to elevate to the love of god above all things , as to be ascertain'd that he who was really god , infinite in all his attributes , and infinitely happy in himself , should , purely out of his overflowing goodness toward miserable mankind , take his nature upon him , become his brother , friend , physician , master , nay suffer for his sake many hardships during his life , and at length buffeting , scourging , crowning with thorns , and a most cruel death on the cross ; and to keep the remembrance of these many benefits warm in our hearts to give us after a wonderful manner his most precious body and bloud in a sacrament instituted for that end ; by this means not only reviving the memory of the former incomparable love-motive , but also adding new incitements to that best of virtues by our apprehending lively that he so dearly embreasts and embosoms himself with us by his uniting himself to us through his corporal presence , that so our souls may by means of the love springing from this consideration , feed on , and be united to him spiritually ? on the other side , if these be not truths , but that the church may perhaps erre in embracing them , who sees not that the church it self is idolatrous ( at least , materially ) in giving true divine honor which is proper only to the creator , to a creature ? each of these two points then is of that high concern as to christian life and practice , that it must needs be of its own nature either a most wicked and damnable heresy to deny or else to assert it : wherefore 't is the highest impiety to imagin that god has left no way to ascertain mankind whether these two points ( omitting many others ) be true or false ; since 't is unavoidable they are , if true , the greatest and most efficacious helps to christian devotion that can be ; if false , the greatest hindrances to the same ; as corrupting the best devotions of those christians into idolatrous worship . the knowing then the truth of these and such like , being most certainly will'd by god , we are to expect such a rule of faith as is declarative of these , and such as these , with absolute certainty . let us now consider whether writing be the best means for such an end ; which if it be not , it may certainly be concluded from gods wisdome , goodness , &c. that it hath not been made choice of , or intended by god for it . but 't is observable that dr. st. perpetually waves any discourse of this nature , and chuses rather to argue from gods power ; which though i have already shown how incompetent and absurd it is , let us examine at least what works he makes of it . if ( says he ) the will of god cannot be sufficiently declared to men by writing , it must either be , &c. i must distinguish the words [ cannot be declared by writing ] as i did formerly ; and affirm that they may either mean , that the way of writing , as taken in the whole latitude of its nature and standing under gods infinite power ordering it with all possible advantage to the end intended , cannot sufficiently declare gods will , as to such points : or , they may mean that gods revelation of his will by writing , so qualifi'd as it is now actually found in the scripture , cannot sufficiently , or with absolute certainty declare gods will as to the points aforesaid to men of all capacities in all future ages . taking them in the former sense , i deny the proposition , and say that gods will as to such points can be sufficiently declar'd by writing . for , 't is absolutely within the compass of gods power to contrive a book on that manner as might define exactly , or else explicate at large in what precise sense every word that expresses each point of faith is to be taken , and to provide that it should never be taken in that book in more than that one sense ; or , if in more , to notifie to us in which places 't is taken in a different meaning . he could also have laid it so , that a hundred or two of originals of these books might be preserv'd publickly in several distant countries from the beginning , which might by their perfect agreement bear testimony to one another ; and , so assure us the text was kept hitherto inviolate even to a tittle , and also remain a standard to correct all the multitudes of diverse readings which , as experience shows us , is apt otherwise to set the copies at variance with one another . he could also have so order'd it that the original languages might have been as well understood by the generality of the church as their own is , & so have avoided the uncertainty of translations : again , lest crafty hereticks should at any time for the future , by wittily alluding places , or playing upon words , or other sophistries , pervert the sense ; gods power could have caus'd a book to be written after the manner of a large prophecy , foretelling that in such a time 〈◊〉 place , such and such a heretick should arise , perverting such and such a point , and forewarn men of his sophisms and errours . this and much more might have been effected by gods power to establish writing such an absolutely certain and intelligible way : which why his wisdome should not have done , in case faith be an assent which , while it relies on the ground god has left for mankind cannot be an error , ( as it may be if none can be absolutely certain both of the text and sense of scriptures ) i would gladly be informed : especially since dr. st. tells us here ( princ. 15. ) there is no need of an infallible society of men , either to attest or explain them , and all that is fallible ( as common sense tells us ) falls short of elevating it above possibility of being an errour : whence follows that there being no means on foot in the world , tradition of the church failing , or being set aside , to secure us absolutely of this ; it can only be had by the extraordinary operation of gods power securing the letter of such writings , and rendering those vvritings themselves perfectly intelligible in the manners assign'd , in case vvriting be indeed the rule of faith . vvriting then can be the rule of faith , or able thus to ascertain faith to us if gods infinit power undertakes the framing it such as i have express'd ; but , because experience tells us 't is not so order'd , let us leave this platonick way of considering how thing , should be in that supposition , and following the aristotelian , consider things as they are ; and accordingly examin how g●ds wisdome has thought fit to order such writings actually ; and thence gather whether ( however 't is agreed between us , they be most excellent for other uses and ends ) they were ever intended by the same wisdome for a rule of faith. to evince the contrary of which , ( not to repeat those many arguments i have brought elsewhere , ) i fartner offer these reasons . first , if the writings of men divinely inspir'd were meant for a rule of faith , then either all such writings , as such , are therefore to belong to that rule , or some onely ; if all , then since some writings granted to have been written by such persons are known to be lost , it may be doubted , nay it ought to be granted that the present written rule is defective in the nature of a rule , unless it be well made out that those divinely-inspir'd writings which were lost were of another nature then these extant , and therefore that they had no part in being a rule : the proofs for which point ought to be very pregnant and convincing ; otherwise it may be question'd whether any books writ by men divinely inspir'd had in them the nature of a rule , or were intended for that end by god. and this is particularly inforc'd , because , dr. s● here ( princ. 28. ) makes scripture the rule and measure of what we are to believe ; and if the measure fall short , 't is to be fear'd the thing measur'd or faith will fall short likewise . but , if he says onely some of those divinely-inspir'd writings were sufficient , 't is very necessary it should be made out how many are needful ; that so it might be throughly understood what are the precise grounds of christian faith : concerning which yet there is much difference in opinion amongst those who hold the letter-rule ; which signifies that none of them know distinctly what themselves assign or hold to be that rule . or , if he says that onely those which gods providence has preserv'd are that rule ; then he must either say that gods providence therefore preserv'd these because they contain'd holy doctrin and were writ by men divinely-inspir'd , or were apt to benefit future mankind ; and then , by the same reason , those which perish'd should have been preserv'd too ; or else , that god preserv'd these in particular because these which remain are , besides those qualifications , proper and sufficient to be the rule of faith. and then he begs the question , and supposes his own tenet true , even while he is proving it so . nex● , supposing the originals of these books now extant to have been once the rule of faith ▪ it was requisite the church in the beginning shou●d have look'd upon them as such ; and consequently have made account for the first 300 years ( till when they were not collected or universally propos'd ) it had no absolute certainty or entire body of their faith. but , of this we hear not that any had the least jealousie , or that they lookt after books of scripture as things without which the church was not either absolutely certain of its faith , or had not all its faith. again , had those books been then the rule of faith as ( considering that some of them were unacknowledg'd , one scatter'd here , another there accidentally ) is sensless to imagin . yet , how can we ●ow , or , future ages hereafter have absolute certainty that some substantial word or other is not alter'd , omitted , or inserted in those places that concern the main points of faith ( for example , the godhead of christ , or the real presence ) in case there be no infallible authority to attest the truth of it , which dr. st. denies here princ. 15. it is not evident he must say that none of these can be made out with absolute certainty , and consequently confess with * dr. t. that all this may be otherwise ; unless he have recourse to gods extraordinary assistance to the multitudes of transcribers and translators , because of the necessity the letter should be thus preserv'd still unchang'd , in regard otherwise none could say his faith is true : which again begs the question , and supposes it the rule of faith instead of proving it so . farther , let the letter be suppos'd exactly like the original , how will that letter secure from all possible error all that rely on it , as the rule of faith ought , or , to use dr. st's words ( princ. 15. ) reveal so plainly the whole will of god , that no sober enquirer can miss of what is necessary for salvation ? now if they cannot miss of what 's necessary for salvation , they must needs hit on it , and so are in a manner infallible , as to that point , while they rely thereon . to put it to the tryal , let us consider what disputes there are out of scriptures letter , between socinians and their opposers about a trinity and the godhead of christ : and what between catholicks and their adversaries about the real presence . how many interpretations of [ this is my body . ] how many allusions of one place to another in both those points to hammer out the truth , and these agitated on both sides , by bodies of eminent men , excellent scholars , acute scripturists ? must every sober enquirer , and every private ignorant person who sincerely endeavours needs hit on the right , and judge better of these points than all those learned men ? or , must we needs conclude that all those learned enquirers found in each of those vast different parties are mad or insincere ? i wish he would prove this : 't is his best interest , and would give his argument some likelihood ; which till then has none : for the fact being so notorious , how earnestly they all endeavour to find out the truth of these points by the letter , none will judge but that if their heads or hearts be not strangely disorder'd by folly or insincerity , the letter which shou●d inform them , is strangely incompetent for that end . but 't is remarkable how neatly dr. st. skips aside from the point . he undertakes not to give us any assurance that his sober or sincere enquirers shall by vertue of this his rule of faith , find out that any one point of his faith is an absolutely certain truth , but only that he shall not miss of what is necessary for salvation , that he shall not erre , or at least , not be damn'd for it . so that , for any thing appears by his discourse , let him but read the scripture , though he holds nothing but error by so doing , yet he is still in the way to salvation by the very reading and running into errour . but this deserves a particular reflexion hereafter . lastly , the very nature and genius of the scripture , as it now is , shows that , however it be excellently vseful for perfecting the lives of the faithful in many regards , yet it was never intended for the rule of faith. for , ( to omit innumerable other reasons frequently alledg'd by our authors , ) its several parts were evidently writ on several emergent occasions , and have not the least semblance as if the whole had been purposely compil'd to deliver an intire body of faith. nor does it observe any method tending to clear each several point . for , it neither begins with defineing or explaining every word made use of in signifying those points , which is the best means to avoid equivocation , the ground of all mistake : nor does it pursue home the evidencing any one point , by making us aware of the sinister senses in which each word expressing that point might seem to be taken ; nor does it put objections against each tenet , and establish us in the right apprehension of it by solving them , nor distinguish by laying common rules to know when the words are to be taken properly , when metaphorically , much less tell us particularly in which places each word is to be taken thus or thus : nor can it justifie with absolute or infallible certainty either its text or copy to be substantially like the original , nor ( if we may trust dr. st. here princ. 15. ) can any authority on earth supply that necessary duty for it : nor , ( it being requisite to compare one place to another so to find out the sense ) does it tell us which place is to be compar'd to another as its proper explainer , nor of the two alluding places which is to stand firm and be taken as the letter lies ; which to bend its signification in correspondency to that other ; without fore-knowledg of which 't is pure folly to think to avail our selves by comparing places . none of these things , i say , are found in the scriptures letter as it lies ; which notwithstanding , and perhaps many other such like , it had been agreeable to gods wisdome and goodness to have given it , in case it had been intended by him for a rule of faith , or such a direction by relying on which , people of all capacities might have so well-grounded an assent to those points , as is impossible to be an errour while they thus relie on it ; which assent in christian language we call [ faith ] on the other side 't is evident that of some points it gives onely accidental hints here and there without insisting upon them amply or explaining them fully ; and that book which was most designedly intended to assert christs divinity , was yet so far from putting it out of all dispute or preserving it from being oppos'd and call'd in question , that never yet did heresie prevail so much against gods church as did the arians , who deny'd that very point of faith. but what needs more to evince this point than these two arguments , one à priori , the other à posteriori . all words are either proper or improper and metaphorical ; of which proper ones express that the thing is indeed or in reality so : but improper ones that 't is not indeed or in reality so : whence it happens that in matters of so exact truth as points of faith ( especially when the points are of main concern ) it imports a plain heresie either to take a proper word for an improper , or , an improper one for a proper : for example , those texts expressing that god has hands , feet , repents , grieves , is mov'd by our prayers , &c. are , if taken properly wicked heresies and destroy the spiritual and unchangeable nature of the godhead . also , to take those words christ is man , suffer'd , dy'd , rose again , &c. improperly , are wicked heresies too , and take away the main supports of our salvation : this being so , it follows that the absolutely-certain knowledg when the words of scripture are taken properly , when not , being determinative of what 's true faith , what heresie , it must be had from the rule of faith it self , and so from the letter of scripture , if that be indeed the rule . but this knowledge is not had from the scriptures letter ; for this must either be done by that letters signifying in each place expresly or equivalently that the words are properly or improperly there taken , which is impossible to be shown , nor was ever pretended ; or else by signifying the contrary point in another place ; and this , as far as the bare letter carries , or abstracting from all interpretation , can onely signifie that the letter in one place seems to contradict it self in another place ; and this , as far as the bare letter carries , or abstracting from all interpretation , can onely signifie that the letter in one place seems to contradict it self in another place , which is far short of giving us an unerring security which side is truth . or , if it be said , the letter alone gives us not this security without some interpretation , then this interpretation performs what the letter ( if it be a rule ) ought , but could not , and determines with absolute certainty when the words are taken properly , when not ; that is gives us our faith ; and consequently that light or knowledge , whatever it was , which the interpreter brought with him , and had it not from the letter , gave us the right sense of scripture ; and , so , it , not the scripture was the true rule of faith. from the effect , or à posteriori i argue thus : we experience that great bodies of men of divers sects , with equal earnestness ( as far as appears to us ) go about to find their faith in the scriptures letter , and equally profess to rely upon gods assistance to that end ; wherefore either we must be forced to judge that none of those several sects do sincerely desire to find true faith in the scriptures , and so by dr. st's principles no sort of men in the whole world has right faith : which quite takes away all christianity ; or else we must think all of them truly desire to find right faith in the scripture , and rely on gods help to assist them , in which case , since the fault is not in them taken as applying themselves to their rule , and relying on it , and yet 't is mani●e●t they differ ( that is one side errs ) in most fundamental points , as in the trinity , divinity of christ , real presence of christs body in the sacrament , &c. it follows unavoidably that the faul● is in those persons in holding it their rule , for , in case they err'd not in holding it to be a rule , that is in case it were indeed apt to ascertain them absolutely if they apply'd it , and that they did actually apply it , it is impossible they should have ever err'd . scriptures letter then is far from securing men of all sorts , while they rely on it , from errour ; since whole bodies of men , and , amongst those , multitudes of great scholars and learned scripturists erre grievously and that in most fundamental points , even while they rely upon it : which if it destroy not the nature of a rule , i know not what does . this discourse being forelaid , we shall be able to make shorter work with his principles , to which we now address . whereas then in his tenth principle , he contend ; that the will of god can be sufficiently declar'd to men by writing . i answer , that by extraordinary contrivances and actings of gods wisdome and power it may ; but that this will avail him little , since 't is evident that de facto god has not thus exerted his wisdome and power in making scriptures letter fit for that end ; whence we conclude that it was never meant for a rule : and , whereas he says that words are equally capable of being understood , spoken or written ; i deny it absolutely ; for nature teaches us that the countenance and carriage of the speaker , the accent of the voice , the giving a due and living emphasis to the words , with the whole complexion of circumstances in which the speaker is found , and which generally are not unknown to the person to whom he speaks ; and , amongst these , principally , his applying himself pertinently to the present exigency , thoughts and expectation of the hearer : all these , i say , and many others give living voice an incomparable advantage over dead characters in point of intelligibleness and expressiveness : and , though dr. st. may contend that whatever advantage in signifying , that has over this , may possibly be put in writing and exprest by means of many large explications writ by the person himself that was to deliver his mind , yet he can never show that those multitudes of words in those very explications have the same degree of significativeness and intelligibility as if they had been spoken vivâ voce by their author ; since they will still want all or most of the advantages now spoken of , which manifestly determine the signification of words . to omit , that all this will little make for his purpose when he comes to apply it ; since scripture has no such large explications writ upon it to supply that less clearness of expressing which the way of writing is necessarily subject to , if compar'd with that of speaking : much less if daily practise go along with living voice to declare mens minds , as is found in tradition . as for what he adds , and builds on , that scripture may be known to be the word of god : if he means it may be known to be such according to the grounds he proceeds on , he ought either to have put it amongst principles agreed on by both sides , or else have prov'd it ; which he no where attempts , but afterwards ( princ. 15. ) very solidly and learnedly disproves and confutes : while he denies the necessity of any infallible society of men to attest or explain those vvritings ; for , since in the bare letter as it lies , there are found many passages which contradict one another , and , abstracting from all interpretation and attestation of the letter , no part of it is to be held truer than other ( for if it once lose the repute of being gods word , as in that case it must , 't is all equally liable to be false ) it follows that if there be neither any men infallible in attesting nor in explaining those writings , all the world may be deceiv'd in performing both those duties ; and , so , all mankind may be deceived both in judging the scriptures which we now have to be the same book which was writ at first , since there is no infallible attestation of it , and also may be deceiv'd in judging there are not contradictions in it , since there is no infallible explanation of it to secure it from many such imputations , evident in the bare letter taking it as un explain'd or uninterpreted . any man of reason would think that to leave scripture in such a pickle , were but a slender provision to give it such a certainty as will fit it to be a rule of faith , if he but reflects that that rule must be the basis of all our knowledg that god ever reveal'd any thing at all ; that is , of all mankinds way to salvation . but suppose it thus granted that the will of god can be fufficienty declared to men by writing , in the manner declared above , let 's see what follows . 11. it is agreed among all christians that although god in the first ages of the vvorld did reveal his mind to men immediately by a voice or secret inspirations , yet afterwards he did communicate his mind to some immediatly inspir'd to write his vvill in books to be preserv'd for the benefit of future ages , and particularly that these books of the new testament which we now receive were so written by the apostles and disciples of iesus christ. this is granted : only it is not agreed among all that bear the name of christians of what nature this benefit is which god intended men in future ages by the scriptures , whether of strengthening them in faith , and stirring them up to good life , or teaching them their faith at first and assuring it to them nor how this benefit comes to be deriv'd to the generality , whether by immediate reading and penetrating it themselves : or , through the preaching and instruction of some others deputed by god for that end , who have faith in their hearts already by some other means : but we are to expect dr. st. will in the process of his discourse clear this point solidly and throughly , for 't is the main hinge of all this controveesie : he goes forward thus . 12. such writings have been received by the christian church of the first ages , as divine and infallible , and being deliver'd down as such to us by an vniversal consent of all ages since , they ought to be owned by us as the certain rule of faith ; whereby we are to judge what the will of god is in order to our salvation ; unless it appear with an evidence equal to that whereby we believe those books to be the word of god , that they were never intended for that end because of their obscurity or imperfection . this whole paragraph amounts to one proposition , which is this , such writings , ( viz. penn'd by men divinely inspir'd for the benefit of future ages ) receiv'd at first , and deliver'd down ever since as divine and infallible , are to be held the certain rule of faith , unless there be evidence of their defectiveness , equal to that of their being gods word . which is a bare assertion , neither prov'd from any principle agreed or not agreed on , and therefore perfectly groundless , and unprov'd ; and false into the bargain , though the main stress of his whole discourse relies on it . now that 't is false i prove , because its contradictory is true. for , there may be writings penn'd by men divinely inspir'd and deliver'd down to us as divine and infallible , and yet we need not be bound to hold them the rule of faith , though we have not equal evidence of their defect as we have that they are the vvord of god. since to be writ by men divinely-inspir'd , to be divine , infallible , and the word of god , signifies no more but that they are perfectly holy and true in themselves , and beneficial to mankind in some way or other ; and this is the farthest these words will carry ; but that they are of themselves of sufficient clearness to give sincerely-endeavouring persons such security of their faith while they rely on them as cannot consist with error ( which is requisit to the rule of faith ) these words signifie not : they may be most holy , they may be most true in themselves , they may be exceedingly vseful or beneficial to mankind , and yet not be endow'd with this property , which yet the rvle of faith must have . and whereas he says they are for these reasons to be owned for the rule of faith ( that is we are for these reasons to judge and profess them such ) unless it appear with an equal evidence , &c. that they are defective ; sure he never understood what iudging and professing is built on , who can make such a discourse : our assent or iudgment is built on the grounds or reasons which conclude the thing to be as we judg , and not on our seeing nothing to the contrary : for , in case the reasons produc'd conclude not the thing to be so , the not appearing to be otherwise will avail nothing to conclude it so : all it can effect is to make us maintain our liberty of suspence and indifferency that so we may be void of forestalment or prejudice and free to believe it when competent or conclusive reasons shall appear to evince it . what then dr. st. is to do , is to produce conclusive reasons to evince that the letter of scripture has such a perspicuity and other perfections belonging to such a rule as must ground that most firm , vnalterable and ( if rightly grounded ) inerrable assent call'd christian faith , and this considering the nature of faith , the effects which are to proceed from faith , and obligations issuing from it , and incumbent on the faithful , as such ; but in stead of performing this necessary duty of his , to argue as if , though the reasons he brings conclude it not , yet it must needs be so because we have no evidence 't is not so , is , so pleasant and new invented a way of arguing , that he must find the vvorld a new logick , and mankind it self a new nature ere he will arrive by means of such discourse at any conclusion . and , whereas he seems to build much on the word [ equal , ] alledging that we must , for the reasons there given , hold the scriptures the rule of faith unless it appear they are defective with an evidence [ equal ] to that whereby we believe those books to be the word of god : 't is absolutely deny'd , not only for the reason lately given in common , that , none can be bound in reason to hold or own any unprov'd position ; but particularly because of the peculiar nature of the thing we are discoursing of ; for , the rule of faith being that which is to tell us god said such or such things , or engages the divine authority for their verity , if we should happen to misuse scriptures letter , by letting loose people of all capacities to rely on it as their rule of faith , then , in case it should peradventure not have been intended by god for this end , but for some others , we expose our selves and others to the desperate danger of running into endless errors by this misusage of scripture , and of adhering to those errors as firmly as if god himself had spoke them ; that is , we hazard erring irrecoverably in matters which ate the proper means of salvation , and blaspheming god daily in making him the patron of lies . in this case then there is particular caution to be used , and so , if upon sincere and strict examination it be but any thing dubious that scripture was never intended by god for a rule of faith , we can never be obliged to hold or own it for such , especially not having any certain argument to conclude it such ; much less must we be oblig'd to hold it to be such unless we have eqval evidence of its unfitness to that whereby we believe those books to be the word of god , unless dr. st. will say that nothing ought to restrain a man from hazarding the greatest mischiefs in the world but perfect evidence , that no harm will come of it . so that still his main business , and without which he does nothing at all , remains yet to be done ; which is , to bring solid convincing proofs that god intended scripture , or his written word for the rule of faith ; that is , for such a rule as people of all sorts relying on it should be infallibly or absolutely-secur'd from error by so doing . in making good which concerning point he hath hitherto trifled exceedingly . nay himself here is afraid to own the goodness of his own proof ; otherwise he would never have thought it fit to annex those words , vnless it appear with an evidence equal to that whereby we believe those books to be the word of god , that they were never intended for that end because of their obscurity or imperfection . for , the evidence whereby it appears those books are the word of god must be conclusive ( else according to his grounds , we can never conclude one word of faith true ) and so an evidence equal to it must be conclusive likewise : if then he had thought his reasons to prove scripture the rule of faith were good and conclusive , common sense would have forbid him to add these cautious words vnless it appears with an equal evidence , &c. for common sense tells us no conclusive reason can possibly be brought for the negative , if conclusive reasons be once produc'd , or be producible for the affirmative ; it appears then by this behaviour of his on this occasion that he distrusts that either he has produc'd any conclusive reason for that main point of scriptures being intended for the rule of faith , or that any can be produc'd . lastly , that we may give perfect satisfaction to this fundamental principle of his , though perhaps there is not evidence scriptures letter was never intended for the rule of faith equal to that whereby we believe those books to be the word of god , in regard we believe this upon the authority of gods church which is supported with the whole strength of best nature and supernaturals , yet we have rigorous and conclusive evidence that it is not penn'd in the very best way imaginable to avoid all ambiguity of words and forestall mistakes , as being immediately inspir'd by god , whose works are perfect , if it had been intended by him to be our rule of faith , it ought to be . and i shall presume i have already brought conclusive evidences both à priori and also à posteriori in my answer to his 10th principle to evince that it has not in it the nature of such a rule , nor consequently was it intended by god to be such a rule . how incomparably excellent soever it be for other ends for which it was indeed and solely intended . but omitting all the rest at present , i remind him of one ( which i cannot too often repeat ) and enforce it upon him thus . he cannot deny but the points of a trinity , and christs godhead are most fundamental points of faith , he cannot deny but both protestants and socinians rely on the letter of scripture for the sole rule of their faith , and sincerely endeavour to know the meaning of them , which is all he requires on the persons side : he cannot deny but that , notwithstanding this , one party holds there is no trinity , and that christ is not god , the other that there is a trinity , and that christ is god , and so one side erres most fundamentally : he cannot deny but , error being a defect , there must be a fault somewhere to beget this error , that is , either in the persons judging of what the rule of faith tells them , or else in judging that to be a rule which is not the rule ; for in case they erre in neither of these , 't is impossible they should erre or misconceive at all in matters of faith. he cannot deny in any reason , but the persons on both sides being such acute men and excellently well vers'd in the letter of scripture have both capacity enough , and apply that capacity to their power by as great a diligence as any ; nor can he in charity deny but they sincerely endeavour to know the meaning of it in such points . therefore he cannot deny but the persons attending to the rule are faultless either in understanding scripture in these points , if it be to private understandings clearly intelligible , or vvill to understand it if they could ; and indeed 't is incredible they should not will or desire this , since they use such exact diligence in it , and solemnly profess to rely on the letter alone , or that did they indeed sleight the letter or purposely decline relying on it , their byass should not manifestly appear in so long time , and they be branded for evident insincerity : he cannot deny then but the persons are faultless as to their capacity and will to understand the rule ; therefore , unless he will renounce his reason , he cannot deny but the fault must be in the same persons , judging that to be the rule , which is not ; and consequently that the letter of scripture is not alone and of it self clear and intelligible enough to preserve private men , both capable and diligent and relying solely on it from possibility of error , no not from actually erring in most fundamental points of faith , nor consequently has it in it the true nature of the rule of faith , and so , since god never intends any thing should do what its nature reaches not to do , that is should do what it cannot do , 't is manifest scriptures letter was never intended by god for that end , or to be such a rule . 13. although we cannot argue against any particular way of revelation from the necessary attributes of god , yet such away as writing being made choce of by him , we may justly say , that it is repugnant to the nature of the design , and the wisdome and goodness ●f god , to give infallible assurance to persons in writing his will , for the benefit of mankind , if those writings may not be understood by all persons who sincerely endeavour to know the meaning of them in all such things as are necessary for their salvation . it is not yet prov'd , nor ever will , that god hath made choice of the way of writing for a rule of faith , nor design'd it for that end , nor that the benefit he meant mankind by such writings was to ground their faith on what appear'd to their private judgments to be the sense of the letter ; therefore 't is no wonder if all persons stould hap to misunderstand it even in such things as are necessary for their salvation , notwithstanding their sincere endeavour to know the meaning of them , since god has never promis'd that any who takes a way never intended by him for such an end , shall infallibly arrive at that end by such a way ; nor is the wisdome and godness of god at all concern'd in preserving any from error if they take such a way , especially if we reflect upon these following considerations . first , that god hath no where engaged his word to secure every single or private man from error who shall sincerely endeavour to find his faith in the scripture , in case he rely on his own private judgment & neglect to hear his pastors : whence if such private persons rely on gods promis'd assistance to such an end , they rely on what neither is , nor ever was , and so no wonder their hopes fail them , if those hopes be groundless . secondly , they cannot but know , if but meanly vers'd in the world ; that whole bodies of men , and amongst them divers of great learning , interpret scripture several ways in very concerning points of faith , and it must needs favour of a proud self-conceit in any person to think god regards his single self more than he does whole bodies and great multitudes . again , it cannot without a strange unreasonableness & uncharitableness be imagin'd or judg'd that not one person of those many who adhere to the opposite tenet as clear to them in scripture according to their best judgment , does sincerely endeavour to know the meaning of these sacred books ; and , if they do , then common sense tells this private person that the whole foundation on which his hope is built , is unsound ; and that more is requisite than the letter of scripture and a sincere endeavour to understand it ; and that if these suffice to direct him right , they ought for the same reason be sufficient to direct another ; and so he ought to doubt whether himself or those others proceeding on the same grounds and having the same means , be in the right , that is , he ought to doubt of his faith no better grounded . lastly , this private man belongs to some particular church , and so has pastors and governors set over him to teach and instruct him , and those too ( as wee 'l suppose ) read and rely on the scriptures ; also , he must judg this church sincerely endeavours to know the meaning of scriptures ; for this being the requisit condition to find right faith , without this his church has no right faith , and so is no church : now for a private man who is subject to such a church , and ought to be taught by the pastors of that church , not to submit to the judgment of that church and his lawful pastors , as to the sense of scriptures or his faith , even though they be sincere endeavours as well as he , but to adhere to that for his faith which appears to his private self to be in the scriptures , though he contradict and defy all the church he his a member of in so doing ( which he ought to do , if he proceed on this principle that scriptures may be understood by all persons who sincerely endeavour to know the meaning of them in all things necessary for his salvatiou , for he ought not for any mans sake relinquish his faith or its rule . ) i say , to behave himself thus , as in that supposition he ought , is such an intolerable , ma apert presumption , so sensless and unnatural and self-condemning a rebellion , and such a fanatick spiritual pride , as i much doubt will give a man but small title to hope for especial assistance from gods wisdom and goodness , at present i onely remarke the faults of this principle which are these . first , that it supposes god has made choice of , or designd the scriptures to be this rule of faith for private persons . next , that gods wisdome and goodness is engag'd that it be thus intelligible to every sin●ere eadeavourer ! neither of which is in the least prov'd or proveable . lastly , when he comes to the close ; instead of making it so intelligible as that all sincere endeavors might therby be absolutely secur'd from erring as to the truth of their faith , ( which is the duty of the rule of faith ) seeing very well these slight grounds were not able to carry so far , he substitutes in their room these waty words [ in all such things as shall be necessary for their salvation ] so that though they erre in all the main points of christianity , yet for any thing we know , or these crafty common words inform us , they have still all that is needfull to save them , that is though they go wrong all their lives they are still all the while in the way to heaven . but , i suppose dr. st. means that no more is necessary for any ones salvation than just as much as he can understand in scripture . which i wish he would once begin to set himself to prove & make out by some convincing argument : i am heartily weary of speaking still to his unprov'd and voluntary assertions . 14. to suppose the books so written to be imperfect , i. e. that any things necessary to be believed , or practised are not contained in them , is either to charge the first author of them with fraud , and not delivering his whole mind , or the writers with insincerity in not setting it down , and the whole christian church of the first ages with folly , in believing the fulness and perfection of the scriptures in order to salvation . as far as i apprehend , the foregoing principle was intended to shew that scripture was sufficirntly intelligible to be the rule of faith , and this under examination is to prove it to be the measure of faith as he calls it , princ. 28. and all he contends here is that it contains all that is necessary to be believ'd and practic'd . and , that we may not multiply disputes , i grant those holy books contain all he pretends , some way or other either implicitly or explicitly ; either in exprest words , or by necessary con●equence . but , that those books contain , or signifie ( for they are the same ) all that is to be believed and practiced , so evidently that all persons who sincerely endeavor to know their meaning , and this for all future ages , may thence alone ( as his discourse aims to evince ) that is , without the churches interpretation , arrive to know what 's necessary for their salvation , with such a certainty as is requisite for the nature and ends of faith , and the obligations annext to it , i absolutely deny , and if he means this by the word [ perfection ] which he adds to [ fulness ] i deny also that either the first author can be charg'd with fraud , since he promis'd no such thing ; or the writers with insincerity , since they were not commanded , nor did intend thus to express it ; nor , as far as appears , had any order from god to set down his whole mind , but only writ the several pieces of it occasionally : nor did the christian church in the first ages , ever attribute to scriptures such an intelligibleness as that private persons should ground their faith upon their evidence without needing the churches interpretation , if we speak of all points necessary to mankinds salvation , as he seems and ought to do . and here i desire to enter this declaration to all the world , that i attribute not the least imperfection to the holy scriptures ; every thing has all the perfection it ought to have , if it can do what it was intended to do , and in the manner it was intended . treatises of deep philosophy are not imperfect , if they be not as plain , as plainest narrative histories ; no not if they be ita editi ut non sint editi , in case they were meant as a matter for the author to explain and dilate upon to his scholars ; nor are the laws imperfect , though they often need learned judges to interpret them . nor are we to expect that the prophecy of isaiah should be as plain as the law of moses . the immediate end of writing each piece , as far as appears to us , was occasional , st. pauls epistles were evidently so ; nor can i doubt but they were perfect in their kind , and apt to signify competently to those to whom he writ what he intended ; so that , if they had any farther doubt , they might send to ask him , or do it viva voce ; and yet we see that even in those days when the complexion of all the circumstances was fresher and neerer then now , some unlearned persons err'd damnably in mistaking and misconceiving them , that is , while they went about to frame their faith out of them ; 't is questionless also they rely'd upon them as gods word , or dictated by the holy ghost , else they had not so built upon them , or adher'd to them . they might sincerely endeavour too to know their meaning ; yet , if the writings were disproportion'd to their pitch they migh erre damnably for all that . what farther end god intended the h. scriptures for , appears not by any expresse either promise or declaration of our saviour ; but out of the knowledge that they were writ by persons divinely inspir'd and the experience the church had of their vsefulness towards instruction and good life , joyn'd with the common knowledg we have that all goods that come to the church , happen through the ordering of gods providence , hence we justly conclude ( as dr. st. well says ) that they were intended and writ also for the benefit of future ages . and from their vsefulness and the success of their use , we may gather how god intended them for the church . the learned and stable sons of the church read them with much fruit to excite their wills to goodness . the pastore of the church make excellent use of them in exhorting , preaching , catchising , &c. and in many other uses of this sort they are excellently beneficial , which are so many that were it now seasonable for me to lay them open at large as i truly hold them , none would think i had little reverence for scriptures ; but in deciding controversies , or finally silencing hereticks , as the rule of faith ought to do , by the unavoidable evidence of the text to private persons no use was ever made of them ( alone ) with any success as the fathers also complain ; unless the the churches authority , going along , animated the dead letter in dogmatical passages , and shew'd the sense of the places to have been perpetually held from the beginning , and so give it the sense , majesty authority and force of gods vvord , elevating it thus above the repute of being some private conceit or production of skill and wit interpreting the letter . scripture then is perfect , or has all due to the nature god intended it ; if , duly made use of as the churches best instrument , it be able to work those effect● spoken of , though it be not so evident or self-authoriz'd as to be the rule of faith. we give it absolute pre-eminence in its kind , that is , above all other writings that ever appear'd in the world ; but we prefer before it tradition or gods church , which is the spouse of christ , the pillar and ground of truth , and consisting of the living temples of the h. ghost , for whose sole good , as its final end , scripture it self was intended and written . 15. these writings being owned as containing in them the whole will of god so plainly reveal'd , that no sober enquirer can miss of what is necessary for salvation ; there can be no necessity supposed of any infallible society of men either to attest or explain these writings among christians , any more than there was for some ages before christ of such a body of men among the iews , to attest or explain to them the vvritings of moses or the prophets . he that owns this , must own it without reason for any thing appears yet ; for dr. st. has afforded us hitherto nothing to prove this point but a few words craftily laid together , which , when look'd into , have not a jot of reason in them . and the like empty inside we find in this present principle . for , if the whole will of god be plainly reveal'd in scripture , then in case nothing else be requisit to understand gods will but the disposition of soberly enquiring ( as he puts no other ) it must follow that no sober enquirer can miss of knowing there the whole will of god ; and since every article of faith is part of gods vvill , it would follow hence that every sober enquirer may understand all faith in scripture , which yet the dr. is not dispos'd to say ; as appears by his avoiding to put down what the tenour of his discourse requir'd , namely , that the whole will of god is so plainly reveal'd in scripture that no sober enquirer can miss [ of knowing his whole will there ; ] and instead of it substituting , that the whole will of god is so plainly reveal'd in scripture , that , no sober inquirer can miss of [ what is necessary for salvation ] which words may be true though they fall far short of knowing the whole will of god by that means . next , it is very material , and it would be very requisi●e to know how a man must be qualify'd to be a sober enquirer . in order to which , we may reflect that ( as was said before ) it ought in reason be judged gods will that we should know whether christ be god , and whether his body ( and consequently himself ) be really in the sacrament ; lest we either want the best incitements to devotion if he be , and we judge he is not ; or else commit material idolatry by judging him to be so , when he is not so . now i would have him clearly show ( clearly , i say , for all depends upon it , according to his grounds ) in what either the roman catholicks or the socinians fall short in point of being sober enquirers ; for 't is plain they must both fall short of being such if the whole will of god be clearly reveal'd in scripture , since the former holds christ is really in the sacrament ; the other , that he is not god , the contrary to both which i suppose dr. st. holds to be the true sense of scripture . farther , if there can be no necessity of any infallible society of men either to attest or explain those writings , 't is evident there can be no need of a fallible society of men for those ends. for if writings which are attested or explained by a fallible society of men be the rule of faith , or the grounds god has left us to build our faith on , and it be evident that a fallible attestation or explication may possibly lead us into nothing but errour , it would follow that god himself may possibly have led all christians hitherto and still leads them to the end of the world into actual errour ; since a reliance on fallible means of knowing the letter and sense cannot possibly raise any assent beyond possibility of being erroneous . there needs therefore by dr. st's discourse neither infallible nor fallible societies ; and so according to his principles , farewell all church , both catholick and protestant , as far as concerns these two main duties , on which all else depends . again , though all this were true , and that the scriptures were own'd as containing in them the whole vvill of god so plainly reveal'd that no sober enquirer can miss of what 's necessary to salvation , and that therefore there needed no church to explain them . yet 't is a strange consequence that therefore there can be no necessity of any infallible society of men to attest , them , or to witness that the letter of scripture is right . this is so far from following out of the former part of his disc●●●se that the contrary ought to follow ; 〈…〉 prejudicing his own pretence , that 〈◊〉 conduces exceedingly to it ; for , certain●y , his sober enquirer would less be in doubt to miss of what is necessary to salvation in case the letter , on which all depends be well attested , than if it be not , and most certainly an infallible society of men can better attest that letter than a fallible one , and those writings can with better show of reason be owned to contain in them the vvill of god , if their letter be attested beyond possibility of being wrong , than if left in a possibility of being such ; for if the letter be wrong , all is wrong in this case . it might seem wonderful then what it is that thus byasses dr. st. against his own interest ; and i wish i had reason to think it were not a kind of innate antipathy against not onely our church but church in common , and a desire to attribute as little to it as he can possibly though he hazzard some prejudice to his own cause and even all christian faith into the bargain . his whole way of discourse here bends strongly towards the taking away all divine institution of pastors ( for this would oblige the people to hear them ) and levelling all into a fanatick anarc●y . i would gladly interpret him otherwise ; and imagine that perhaps he means that , since 't is own'd the scriptures thus contain gods will , therefore there needs not be supposed any infallible society of men either to attest or explain them ; but i cannot conceive he should think scriptures letter must be own'd to be right without some either fallible or infallible authority to attest it to be such ; or that , however he may sceptically dread no authority can be infallible , yet that he will deny but that it were good there were such an authority to attest scriptures letter , nay needful too in case he heartily held that christian faith built ( according to his grounds ) solely on that letter may not possibly all be a ly ; which common sense tells us , it may be , in case we may all be deceiv'd in the truth of the letter . lastly , that for some ages before christ there was no necessity of such a body of men among the iews to attest or explain to them the vvritings of moses and the prophets , is first not prov'd , and yet dr. st. builds upon it as confidently as if it were evidently concluded , or else self-evident . next , what mean those words [ for some ages before christ ? ] if the whole time of the mo●ai●al law ; then 't is evidently false , since ( deut. 17. v. 10 , 11 ▪ &c. ) god commanded upon pain of death to do according as some persons he had appointed for that end should explain the writings belonging to that law ; and if these men had not some way or other been secured from errour , god by commanding the subject laity under so heavy a penalty to act as they adjudg'd , had both led them into actual errour , and punisht them thus grievously in that case for adhering to truth ; which are too horrid blasphemies to be heard or imagin'd . but , if they mean onely , for some time of that law , or some ages immediately before christ when the synagogue was most corrupt , this implies a confession that such a society was necessary in the ages foregoing ; and then dr. st. is to show us why it was not equally necessary in the later as in the former , and not suppose it gratis . nor was the synagogue ever more corrupt than in our saviour's days , and yet we see how severely he enjoins the jews of that time to obey the scribes and pharisees because they sate in moses his chair ; which it were blasphemy to say christ could do , if he had not secur'd their doctrine from being erroneous , that is , preserv'd them inerrable in that affair . add , that were all granted , yet there is far more necessity of explaining the scriptures now , than at that time : for the law was in a manner all of it , either matters of fact to be done , or moral duties and so agreeable to nature ; whence both of these were far more easily expressible in proper language , and consequently intelligible , than the sublime , spiritual and mysterious tenets of the law of grace ; which are more hard to be exprest in per words ; and being more removed from our knowledg , the natures of the things are more hard to be penetrated , and so those words more difficult to be rightly comprehended and understood without an interpreter , than were those other . 16. there can be no more intolerable usurpation upon the faith of christians than for any person or society of men to pretend to an assistance as infallible in what they propose as was in christ or his apostles without giving an equal degree of evidence that they are so assisted as christ and his apostles did ; viz. by miracles as great publick and convincing as theirs were ; by which i mean such as are wrought by those very persons who challenge this infallibility , and with a design for the conviction of those who do not believe it . thus the dr. makes sure work against the infallibility of any church ; which overthrown , his single self nay any private man or woman that has but self-conceit and confidence enough to proceed openly upon these principles of his , is upon even ground with the best nay all the churches in the world at the main point of understanding and determining what 's faith , what not : nay more , may defie all the governours of all churches in the world , if he or she be but conscious to themselves that they sincerely endeavour and soberly enquire for the true meaning of the divine writings ; for these being their rule of faith , and being assu●ed by dr. st. that they cannot miss , if they soberly enquire , of what is necessary for salvation , and being inform'd by common reason that 't is a point very necessary to the salvation of a christian , or one who is to follow and adore christ , to know whether he be god , and so may without fear of idolatry have divine honour given him or no ; these things being so , in case it should seem to the best judgement of such a man ( and let him be , for example , one brought up in the church of england and newly turn'd socinian ) that christ is not god , he ought not to relinquish his rule of faith at any rate , nor what he judges the scriptures sense of it ( this being his faith ) but maintain it boldly against all his pastors ; talk , and quote scripture as briskly as the best of them all ; desy them to their faces , nay , dye in defence of his interpretation of it , and be a special martyr though he take his death upon it , that all his lawful pastors and the whole church of which he is a member , are most hainons idolaters for giving the worship proper to god , to a man. in this case 't is plain , the church cannot pretend to oblige him to believe her interpretation of scriptu●e ; alas ! all such power is quite taken out of her hands by these new principles ; not to act exteriourly as she does ; for that were to oblige him to deny his faith in his actions and carriage , and this in so hainous a point as committing flat idolatry , and which his rule of faith tells him is such . nor to acquiesce so far as to hold his tongue and not contradict the church ; for 't is both ingratitude to god who has so plainly reveal'd it to him in scripture , not to stand up for his honour so wickedly violated by the church ; and withall most uncharitable to his neighbour not to communicate to him the light he has receiv'd by such plain revelation from god's word , and to endeavour his reducement from so grievous an idolatry , especially if this man be a minister of the church of england , whose office and duty 't is to hold forth or preach what he judges god's word : nay , though it were a lay-man or a lay-woman , all 's a case ; why may they not with as much reason make known so concerning a truth plainly reveal'd to them , as aquila and priscilla did of old . as for all power of the church to restrain them that 's quite thrown out of doors . humane commands can have no force when the best duties to god and man are neglected by obeying ; and the more the church is obstinate and opposes this private man or woman , by so much greater is the necessity of his ( or her ) informing the church right , and standing up for the truth . hereafter more of this : at present let us see how he destroyes infallibility in the church , which is his chief design , and indeed it makes very much for his purpose ; for i so far concurr with him , that if it be but fallible in attesting or explaining scripture , 't is little available to the grounding christian faith , so that if infallibility be but overthrown and these principles setled in its stead , every private man is a church ; which ( our corrupt nature loving liberty ) will no doubt be very taking , and please the rabble exceedingly . he is so earnest at his work that he stumbles for hast . for , first , who did ever pretend to an infallibility equal to what was in christ or his apostles , as his words import ? christ was essentially infallible ; the apostles by immediate inspiration from god : the church pretends indeed to be infallibly assisted , but that she pretends to have it either essentially as god has it , or by way of immediate inspiration , as the apostles had it , is a thing i never yet learnt . 't is enough to justify her constant claim of infallible assistance , that she have it mediately , or by means of the ordinary working of natural and supernatural causes , so shee but have it . and to have it this way seems far more agreeable to reason than the other of immediate inspiration , as to have by way of immediate inspiration was far more fitting for the apostles ; for neither was it in their dayes accepted by a great portion of the world that christ was god , or his doctrine truth , that so they might receive it transmitted from the foregoing divinely assisted church , that these and these doctrines were his , but they were the first that were to propagate this doctrine ; and publish and make out the truth of it : not could their own testimony avail to the end in●ended ; for what could they testify ? that christ said thus , and did such and such miracles to testify the truth of his doctrine , or that the h. ghost inspir'd them ? the latter was latent , and the hearers had but their own words for it ; the other was patent indeed , and so fully convictive to those who knew and convers'd with them , and were acquainted with the circumstances , but to remote nations , whither two or three of them were to go and preach , it signifi'd little , and depended upon their bare words . hence miracles were at first ( and shall till the end of the world in like cases be ) absolutely necessary , to make such unheard of tenets enter and sink into the hearts of great multitudes how circumstanc't soever . but , when afterwards a world , or vast body of men were by those extraordinary means settled unanimously in a firm beleif that christ was god , or at least that his doctrine was true , there could need no more but to know it was continu'd down all along the same , to make deserters of his church ( against whom we dispute at present ) accept it ; and it being visible , audible and practical , and so subject to sense ; hence attestation of the foregoing age to the age succeeding was the most proper way to continue it down ; and perfectly certain , being now grown so ample and vast ; and the attesters being intelligent persons , and having the sense of christ's law written in their heart , could deliver and explain themselves pertinently to all arising difficulties , and clear all possible misunderstandings , which the dead letter could not ; and so this living rule is perfectly intelligible too . i omit here the supernatural assistances , which those who comprehend what most effectual means of sanctity there is in the doctrine , sacraments , and discipline of the church , and consequently ( as appears by divers excellent effects of it ) the product also of those means , or holiness in great multitudes of the faithful , will see and acknowledge , do incomparably strengthen the authority of the church , in delivering down right faith. hence appears our d●s . unreasonableness intimated to us in this principle : that though connatural and ordinary means be now laid in the world to continue christ's doctrine from ou● time forwards , and were laid in the first age to continue it along hitherto : though common reason and ( as i remember ) st. austin have taught him that , into the place of miracles succeeded the consent of countries & nations ; though mr. baxter , whom perhaps he holds as holy a father , as great a saint , and as eminent a scholar as st. austin himself , have told him in his more reasons for the christian religion , &c. p. 32. that humane testimony may be so circumstanc't as amounts to a natural infallible certainty , instancing in the existence of king iames ▪ and our laws being made by king and parliament ( which how dr. t. his schollar will like i know not ) and so the churches infallibility in faith to the end of the world might descend down to us by testimony to have been the doctrine of christ and his apostles , without needing new miracles done still to evince it : nay , though himsel● in correspondency to both these doctors , does in his rational account p. 205. make tradition of the same use to us now which our eyes and ears had been , if we had been actually present when christ delivered his doctrine and wrought his miracles , and so could as well certify us of the first taught doctrine , as if we had seen and heard it , and consequently of the infallibility of the church in case that were a point of doctrin taught at first ; yet now , one of his principles must be , that no argument though never so strong and convictive , no tradition how well qualifi'd soever it be , nor any plea in the world though never so legal and evident , shall acquit the church from a most intolerable usurpation if she challenge infallibility , but down right miracles , full as great ( observe his ●igour ) publick and convincing as were those of christ and his apostles , and wrought by those very persons that challenge this infallibility , nay , and wrought with a design too for the conviction of those who do not beleeve it . how shrewdly sure this rome●destroying principle is laid ! but if one should ask seriously whether a convincing reason to prove this infallibility , i mean such a one as evidently concluded the point , might not do without a miracle , i know no rational man that ever would deny his assent upon such a condition ; nor would dr. st. perhaps in another occasion ; but here , oh here 't is another case ! his hatred against the church of rome's infallibility is so vigorous that he professes to desy demonstration it self , that is , renounce humane nature rather than admit it ; nothing but miracle with all the nice cautions imaginable shall serve the turn . a notable resolution , and only parallel to his whom nothing would satisfy of the truth of christianity , but the miraculous appearance of his angel guardian : but the miracle not being granted him , he dy'd an atheist . in a word , if the church ever usurpt't the pretence of infallibility , i hope she first invaded it at one time or other : now , since as long ago as st. paul's time she we was called by that good man columna & firmamentum veritatis , the pillar and ground of truth ; which words ill consist with a fallible proposer of such truths as belong to her sphear o● points of faith , he ought to shew and make out when the church lost that title and preheminence ; otherwise , since she is found claiming it now , and actually holding and possessing it upon the tenure of tradition as promis'd her by christ , we have very good reason to hold , she never usurp'd it at all , but inherited it by a continued line of succession from the beginning of christianity to this very day : nor has it ever seem'd intolerable to any but to those whom nothing would content but new fangled innovation , and altering the long-establish'd doctrine of christ , deliverd down perpetually from his time . 17. nothing can be more absurd then to pretend the necessity of such an infallible commission and assistance to assure us of the truth of these writings , and to interpret them , and at the same time to prove that commission from those writings from which we are told nothing can be certainly deduc'd such an assurance not being supposed ; or to pretend that infallibility in a body of men is not at liable to doubts and disputes as in those books from whence only they derive their infalliblity . the first part of this principle is granted as to the absurdity of the position , abating the degree of it ; for , i take it to be equally or more absurd not to assent to the infallibilty of a great body of men ( which is all that is pretended ) whatever reason or tradition appear for it , without an evident miracle . the second part is likewise granted , in case it suppose ( as it seems to do ) the knowledge of their infallibility deriv'd only from those very books which they recommend , and in passages which they are to explicate , ere they can be sure of such an infallibility . otherwise , 't is possible a book ; obscure in multitudes of other passages may be clear in that one which relates them to the church or that body which they are to hear and obey as to the proper interpreters of the scriptures in dogmatical and controverted passages which belong to faith. but the dr. should do well to shew us any society of men or church , that pretends to build her infallibility only on the scriptures interpreted by that very infallibility . otherwise it will not touch our church who claimes the supernatural assistance of the holy ghost upon her rule of faith , tradition : and , as for her being naturally supported from errour in attesting former doctrines 't is grounded by those who discourse of that point upon humane nature as to its infallible sensations and on its rationality , which renders it incapable to do any thing without a motive , as they must do , should they transmit a not-deliver'd , that is , an evidently-new doctrine for an old or deliver'd one . 18. there can be no hazard to any person in mistaking the meaning of any particular place in those books , supposing he use the best means for understanding them comparable to that which every one runs who beleeves any person or society of men to be infallible who are not ; for in this later he runs unavoidably into one great error , and by that may be led into a thousand ; but in the former god hath promis'd either he shall not erre , or he shall not be damn'd for it . this whole paragraph is built on a false and unprov'd supposition , viz. that any adversary of his beleeves any society of men to be infallible which is not . other faults there are in it , and that good store ; as , granting in effect here what he lately deny'd , that a man using the best means for understanding scripture may mistake the meaning of any particular place , though not with a hazard incomparable to that of the other : whereas , if scripture be the rule of faith as he contended , 't is impossible that a man relying and proceeding upon it , and using that means in the best manner he can possibly , should come to erre in his faith ; for in this case the man having done all that can be done by him as to the understanding the rule , the fault must needs be in his judging that to be a rule which is none . but this main and fundamental error is coucht in the last words ; [ in the former , god hath promis'd he shall not erre , or shall not be damn'd for it , what mean [ in the former case , &c. ] this certainly and nothing but this , if we may trust his own words ; in mistaking the meaning of any particular place in th●se books supposing he use the best means for understanding them : now 't is a strange thing to me , that god should promise that a man mistaking the meaning of these books should not erre in so doing : but omitting this slip of dr. st's . reason or memory ; i ask what means this disjunctive promise , either of not erring or not being damn'd for it ? why it means that dr. st. knows not well himself what to say to the point , or whether he should stand to it or no , that a man using the best means for understanding scripture , that is , according to him , the best means lest by god for him to arrive at faith , should not erre , and therefore he warily subjoyn'd [ or he shall not be damn'd for it ] and then he thinks himself secure enough from confute ; it being a hard thing to conclude of any particular well● meaning man when he is damn'd , when not ; whereas it might perhaps be no such hard matter to prove whether what he held was true or not . i could ask him whence or how he comes to this assurance of god's disjunctive promise here so confidently asserted , on the truth of which the salvation of so many souls necessarily depends ? not by tradition : for this would make him rely on a society of men , or a church , which he hates with all his heart ; not by scripture , for this would make the same thing be the proof to it self : not by reason , for we are to suppose he has done his best in that already , and yet ( as is shown ) has effected nothing . but i would demand of him seriously ; did god ever promise that if one takes such a way as ( for want of a due intelligibleness in proportion to his capacity ) is not able to secure him from error , he shall not erre , or that if he will needs be wiser than his pastors and chuse a means for such an end which god never intended for that end , he shall yet be sure to arrive at that end by that means ; or that , if by relying on it and erring , he shall happen to fall short of sufficient means , he shall notwithstanding miraculously be sav'd without sufficient means ? these are the points he is to consider well , and speak to , and not thus confidently call every thing a principle which he thinks fit to say on his own head , though never so extravagant . in a word , let him prove scripture to have in it the nature of a rule of faith , or ( which will fall into the same ) to have been intended by god for that end , that is , to be of it self such to people of all capacities that soberly enquire , as secures them from erring in faith while they rely on it , and this of it self without needing any society of men , or church to attest or explain it , and then i shall yeild his discourse to run as currently as his own heart can wish : but in proving this , he hitherto hath and ever must fall short most miserably . he hath often , as i noted formerly , instead of saying his rule of faith should preserve those who endeavour to follow it from error or from missing of truth , substituted those words , cannot miss of what is necessary for their salvation , and such like : the examination of which words i have reserved till now ; and , that i may do him all right imaginable , i will press his argument ( or rather indeed bare saying ) in behalf of scripture as far as my reason can carry it . none can deny but that the knowledge of a very few points are sufficient for well-meaning particular persons , as appears by the iewe● that were sav'd , and many silly and weak christians since ; nor can it be deny'd but every one that reads scripture or hears it read by one they dare trust , may understand some few good things , to which if they live up heartily ( and if they do not 't is their own fault ) they shall be sure to be sav'd : and as for such points as a trinity , christ's godhead , real presence , and such like , the knowledge of them ( even in case they are truths ) is not of necessity to salvation , since none doubts but tis , absolutely speaking , possible to be sav'd without knowledge of them since many have been actually sav'd who never heard of any such points . having impartially said in short the best i could in dr. sts. behalf , and much more than he has said for himself ; let us see now what ought to be reply'd in behalf of truth . to make way to it , i premise these maxims . 1. that according to the ordinary course of god's providence , men are sav'd by means . 2. that all points of faith , are to some degree means of salvation . 3. that according to the several circumstances and exigencies of particular persons , one needs more means than another . 4. that , therefore , it must be said some have miscarry'd because they had no more of those means of salvation apply'd to them , who might yet have been sav'd had they had more . this being so , how great a presumption and madness it is to affirm that every man who reads the scripture shall be sure to understand there so much as is sufficient means for his salvation ; or motives to work up his soul to a disposition for heaven , considering his exigencies , without needing the knowledge of other points which contain other motives ten times more forcible perhaps to move and excite him to true interior goodness ? is it not manifest , that ( considering mens several capacities , which 't is a perfect phrenzy to think they must needs be perfectly adjusted to their spiritual necessities ) one may as well say that every one who throws a die upon a fortune book shall most certainly light on his own lot , as that every one who reads scripture shall , let his exigencies be what they will , find motives sufficient for his salvation ? if dr. st. sayes that some one or two points have prov'd sufficient for some few , therefore they might have serv'd all if they would , and that god's goodness towards christians obliges him to no more ; i reply , first , that he speaks against nature , since t is evident some temptations require greater motives to overcome them than others , and no man can assure us , that those who have fewest motives shall not have the strongest temptations . and if it were but rightly comprehended that t is love of god which unites us to him , and so saves us , and that 't is for want of this those miscarry , who do miscarry , it would be easily understood that many excellent and incomparable motives , as the godhead of christ and such like are lost to weak souls , and consequently heaven , by their not understanding them ; and not only so , but by the necessary connexion of truths with one another , while they misunderstand the scripture , and so , by their holding opposite to such great truths oppose in their thoughts other points of faith , those also lose their motive force , whence their souls become tainted with multitudes of erroneous maxims and practices . secondly , this answer takes away the necessity of all other points of faith but of such a few of them only , which have hapt by the very especial assistance of god's preventing and assisting grace to have accidentally ( as it were ) suffic'd to have sav'd some few . if he sayes that , proceeding on this manner , none can hold an error ; for they are to hold nothing but what they see to be evidently there , and in all other things which they see not they are to suspend . i would know what should hinder them from thinking they see that to be evidently there , which is not evidently there ; since 't is acknowledg'd the vulgar or generality are but bad judges and distinguishers of a true evidence from a counterfeit one ; besides , there are in the open letter as it lyes , many heresies ; and if they know these to be such , how can they be sure of any thing they read there to be true , since nothing is plainer in the letter than are those heresies ; unless it be said that natural or moral maxims taught them these places are to be literally understood , and did not tell them so of the other ; and then , they are beholding to those maxims and not to scripture for their faith , since in that case it has taught them no more than they knew before . again , may not an acute wit make out to the generality of d. sts. faithfull , that to know the meaning of scripture right , they must compare one place with another ; and then , by doing so dexterously , make them beleeve a thousand errours to be pure scripture , and god's word , which are not . much more might be said on this occasion ; but i only make one reflexion on this principle , and so proceed . his intent in it is to shew which party runs greater hazard . the adherers to scripture us'd on his fashion , or those who hear the church ; and he would run us down by vertue of an unprov'd supposition , that the church is not infallible . to offer him fair play , let us grant him all the advantages he pretends to in scripture , and let him grant us all we pretend to secure us , in the church , and then compare the two hazards together ; nay more , let us condescend as much as himself can imagine , even so as to abate the infallibility of the church , and to grant that she is fallible ; and yet the very light of nature will stand on the side of our faithfull against his . for , this teaching them that superiours are to be obey'd , and their teachers to be heard and believ'd in things not known to be against god's command , and experience telling them that scripture is oft times liable to dispute in passages that to both sides seem clear ; both humility , prudence , obedience , and the due care of their salvation and all virtues that can be concern'd in this kind of action , incline them strongly rather to adhere to what persons wiser then themselves , or their pastors conceive to be the meaning of scripture , than to what seems so to themselves , in opposition to the same pastors and multitudes of other christians , who are evidently of greater knowledge , and , as far as they can be inform'd , of equall sincerity . 19. the assistance which god hath promis't to those who sincerely desire to know his will , may give them greater assurance of the truth of what is contain'd in the books of scripture , than it is possible for the greatest infallibility in any other persons to do , supposing they have not such assurance of their infallibility , god hath promis't no assistance that those should arrive at their end who take a way disproportion'd to that end ; otherwise god should oblige himself to work constant miracles as oft as well-meaning people out of weakness should act imprudently . next , if men desire sincerely to know gods will and be humble ( and if they be not 't is doubtfull their desire is not sincere as is ought ) they will , as god's command , the order of the world , and common reason obliges them , be rather willing to trust their pastors who are better qualifi'd for such knowledge , and whom god hath set over them to instruct them , what is the sense of scriptures , than trust their own private shallow judgments . and , 't is observable that dr. st's . discourse all along concerning this point , is a plain begging the question ; for , if god have left a church and commanded the faithfull to hear it , and conform to it's faith , and consequently to receive the sense of scripture as to points of faith from it , then there is no necessity of scripture's being intended to be plain to all capacities of it self , nor of thinking men may sincerely desire to know god's will in scriptures , and use due means to understand it , without making use of the churches judgment in that affair ; upon which false supposition dr. st. wholly builds his otherwise perfectly ruinous discourse ; wherefore , his supposition being deny'd , i must reply , that those who sincerely desire , to know gods wisl , have a certain virtue in them called humility ; and this teaches them not to overween in their own opinion , but to think that their pastors appointed by god to teach them are generally wiser then those who are to be taught , and that those who are wiser know better than those who are lesse wise . a little of this plain , honest , rational humility would quite spoil all dr. st's discourse , and convince all his principles to be a plausible piece of sedition and licentious presumption , tending of its own nature utterly to destroy all church and church-government ; and , if applied to that subject , temporal too . i should be glad to know what means the word [ such ] in the last line ; if he means infallible , and that the church pretending to infallibility must have infallible assurance that she is infallible , t is asserted by us ; and his supposition that she is not , is absolutely deny'd : for the church is infallibly certain that christ's promise to her shall not fail ; and also infallibly certain by constant tradition and the beleef of good christians in all ages that christ has promis'd her this security or immunity from errour in faith , none questioning it but those who have rebel'd and revolted from her . in a word , this whole principle is faulty , being built on a false and unprov'd supposition ; and were the supposition granted , and that the church were fallible , still it were false , that his faithfull would have greater assurance of their faith than ours , as hath been partly now shown , and more amply in my reply to the foregoing principle . recapitulation . the sum then of dr. st's performances in these ten principles of his , which most fundamentally concern his faith , and the pretended reduction of it to principles , is briefly this ; that he hath not brought so much as one single argument proving either that scripture's letter is the rule of faith , nor that tradition or the infallible testimony of gods church is not it . and as for the particular maxims or sayings of his , on which he chiefly relies , they have been one by one disprov'd , and the opposite truths establish't ; as , 1. that faith being such an assent , as when built ( as it ought to be ) on the means left by god for mankinde to rely ou , is impossible to be false , and so that means or the rule of faith being necessarily such as while men rely upon , it is impossible they should erre ; these things , i say , being so ( as i have largely prov'd in faith vindicated , and the introductory discourse to this present examin ) dr. st. has not so much as made an offer or attempt , to show that scripture is the rule of faith. 2. that since 't is agreed god can contrive writings sufficiently intelligible for that end , or sufficiently clear to ascertain those who rely upon them of their faith , and yet , on the other side , 't is evident god has not de facto done this , or contriv'd such methods and ways as our reason tels us evidently , are proper means to keep those writings call'd the scriptures from being thus mis-understood by severall parties , even in fundamental points , as we experience they are it follows hence most manifestly that god never intended the way of writing for the rule of faith. 3. since several parties of excellent capacities in understanding words aright , and both owning scripture for their rule , and applying themselves with greatest diligence to know the true sence of it , do notwithstanding differ in those fundamental points of a trinity and the god-head of christ ; 't is manifest that scripture is not able so secure those who rely on it to their power of the truth of their faith , and so is not the rule of faith. 4. again , since in passages that concern faith the knowing whether the words be taken properly or improperly is that which determines what is faith , what not ; and this knowledge is not had from scripture , it follows , that scripture is not the rule of faith. 5. god has no where promis'd that he will still assist those who sincerely endeavour to compass an end , in case they take a way disproportion'd to attain that end ; and which way was ( consequently ) never intended by him for such an end : for this were to engage himself to do perpetual miracles , when ever any one should act irrationally . wherefore , unless it be first solidly prov'd that scripture is the rule of faith , or apt of its own nature to give those who rely on it inerrable security of the truth of their faith while they thus rely on it , and consequently that it was intended by god for such an end , none can justly lay claim to god's assistance , or tax his justice or veracity if they fall into errour ; much lesse , if they neglect those duties which nature makes evident to them , and common christianity teaches , viz. to obey and hear their governours , pastors and teachers ordain'd by god , and rely on their own private wit , or god's immediate assistance to their single selves rather than to those publick officers of the church god had appointed to govern and direct them , for this intolerable spiritual pride is so odious and pernicious that it most justly entitles them to delusion , errour , and heresie . 6. hence , since god has left some means for faith , and 't is blasphemy to say that those who rely according to their utmost power on the means left and intended by god to lead men into truth , can , while they do so , run into errour ; which yet private understandings ( as was seen ) may , relying on the written word ; it follows 〈◊〉 unavoidably that some other way is left ( which is not writing ) to secure the relyers on it from errour in faith , or to be to them the rule of faith. 7. scripture not being the rule , and christ's doctrine being once settled and accepted in the christian part of the world , by means of miracles , there needed no more but to derive it down to future ages ; and , this doctrine being practicall , and , so , objected to to our sences , testimony was sufficient to do it , so it were sufficiently qualify'd , that is , the best and on the best manner supported that any ordinary means can be ; such was the testimony of the church ( or tradition ) which , besides what is found in humane testimony , has also the whole body & joynt force of supernaturall motives to preserve the testifiers attentive and veracious . thus the church or the christian society of men being establish't infallible in delivering down faith , needs not prove her infallibility by miracles ; but 't is sufficient the faithfull beleeve that christ promis't to protect her from errour ( and consequently to beleeve the an est of her infallibility , or that she is infallible ) upon the same rule they beleeve all their faith and the scriptures too , viz. upon tradition ; and that her controversiall divines who are to defend faith , by way of reason or argument prove the quid est of this infallibility or make out in what it consists or in what second causes this ordinary and constant assistance is founded , and consequently prove it's force by such maxims as ground the certainty of humane testimony , and ( if the reader comprehends them ) by the strange efficacy of supernaturall motives also conspiring to strengthen nature as to that effect of rightly testifying the doctrine received and beleeved to be christ's . 8. there is no necessity then of proving this infallibility meerly by scripture interpreted by virtue of this infallibility ; nor do the faithfull or the church commit a circle in beleeving that the church is infallible upon tradition . for first , taking them as faithfull precisely they are meerly beleevers not reasoners , or such as put one proposition artificially before or after another . next , they beleeve only the supernaturall infallibility built on the assistance of the holy ghost , that , is , on the churches sanctity ; and this is prov'd by the human testimony of the church to have been ever held since the beginning , and the force of the human testimony of the church is prov'd by maxims of meer reason . add that the certainty of such a va●t testimony is self-evident practically ; in the same manner as 't is self-evident that the testimony of all england cannot deceive us in telling us there was such a man as king iames : whence no circle can possibly be committed , if it be beleeved for it's own sake , or rather known by its own light though there would be if discoursing it rationally we should put the same proposition to be before and after it self . 9. since those who have the least capacity of penetrating scripture , and consequently ( according to dr. st. ) have the fewest motives of good life applyed to them may frequently live amongst greatest temptations , that is , in circumstances of needing the most ; 't is a blind undertaking , and no securer nor wiser , than idle fortune-telling , to bear men in hand that persons of all capacities who sincerely endeavour shall understand scripture in all such things as are necessary for their salvation . 10. since 't is most evident that private iudgments may err in understanding scripture but not evident that christ has not promis'd his church security from erring in faith , they run the greater hazard by far who rely on their private sense of scripture , then those do who rely on the church ; especially , since the church denyes not scripture but professes to go according to it , and so in common reason is likely to comprehend its meaning far better than private men ; but most especially since our moderns when they first began to rely on their own judgments of scripture for their faith , revolted from hearing the church , and rebell'd against pastours and lawfull superiours , which both gods law and the light of nature taught them they were to follow and submit to . thus our new apostle of the private spirit of gifts and new light , hath endeavour'd to pull down the church and subvert the foundation laid by christ ; and instead thereof to set up as many churches as there are private and proud fancies in the world . each of which may by this devillish doctrine defy the church for teaching him his faith ; or for governing him as as a church , that is , governing him as one of the faithfull ; for she can bind never a subject in conscience to any thing but what her self and each man judges to be true and sound ; wherefore , if any or each private person understands scripture another way then she does , he is enfranchis'd by his rule of faith ( which he ought not relinquish ) from her authority ; she may in that case wish him well and pity him as every old wife may also do ; and he in return may wish well to the church end pity her ; she may endeavour to admonish and instruct him better , so to pluck him out of his errour ; and he in requital , that he may not be behind-hand with the church in courtesy , may with equal nay better title admonish the church of her failing , and endeavour to pull her out of her errour , or ( as the new phrase is ) reform her ; for , being conscious to himself that he reads the scripture and sincerely indeavours to know the meaning of it , he has all the security of his faith , ( and consequently of the churches being in an errour , ) that may be ; nor can he being thus gifted , want power to preach to her and others ; for , certainly the world would be most perversly ordered , if they who are in errour , should have licence and power to propagate their errours , and those who follow truth should have no leave to propagate truth . thus the church has lost all power , that is , has lost her self , being able neither to lead nor drive her equally-gifted subjects : so that her exercising jurisdiction over them would by this wicked doctrine be a most tyrannical persecution , and every such private man's refractory disobedience ( see the wonderful gifts of the private spirit ! ) would become a most glorious confession of christian faith ; and every rebell acting against the church , ( so he be but so self-conceited as to judge he knows more of god's mind in the scripture then all the church besides ) would by this doctrine ( in case the secular power should think fit to curb his insolence ) be a most blessed martyr , such , no doubt , as john fox'es were . the fifth examen . sifting the eleven remaining principles , which seem chiefly to concern the nature of faith. whoever hath perus'd the foregoing examin , and reflected well upon what a sandy foundation dr. st. has built his faith , will doubtless expect that he will assigne it such a nature as is of no exceeding great strength ; for fear lest his weak grounds ' should not support his superstructures nor his proofs carry home to his conclusions . now the conceit which the generality of christians have of faith , importing it's true nature , is that 't is such an assent as is impossible to be an errour or false ; whence follows , that its grounds are likewise such : and indeed , since all hold , that faith is an immoveable and unalterable assent which is to bide by us and we by it all our whole lives till we arrive at our future state , the region of light , where we shall see facie ad faciem , who sees not that it must be held ; and so ( since there can be no necessity to hold a thing to be what 't is not ) must be impossible to be false ? for , otherwise were we to hold it , that is , were it self possible to be false , it ought to be held alterable , when ever more light should appear discovering it to be an errour . to evince this truth i have produc't multitudes of arguments in faith vindicated , none of which has been thought fit to be reply'd to , though mine and faith's opposers still craftily persist to insinuate the contrary errour ; but i will at present make use only of one , which will , i conceive , best conclude the point between us . for , dr. st. makes scripture the rule of faith , and so speaks of faith as standing under what he conceives the firmest and clearest ground , and which was left by god for mankind to embrace faith. i do the same when i assert the churches testimony or tradition to be the rule . so that neither of us speak of the particular odd ways by which some persons casually come to have faith , nor of faith as had by such means , but of the common road-way left by god for mankind to attain to faith , and of faith as standing under such a means or rule . upon this agreement if we joyn issue , and proceed , it seems that nothing but evident obstinacy against manifest truth can hinder us from agreeing in our conclusion . for since , if we may be deceiv'd in beleeving even while we follow the direction of that rule which god himself has appointed to light us to faith , it would follow that there is no means imaginable likely to do that effect , as also that god himself had deceived us , which is both blasphemous and impossible , it must follow , that faith built upon the rule left by god ( whether scripture or tradition ) must be impossible to be an errour , and consequently its ground or rule must be impossible to be false or erroneous . wherefore dr. st. is oblig'd as well as i am to hold heartily this double conclusion , and , if he attempts to discourse of that point , to make it out , that the rule he assignes is such as cannot leave us in errour and our infinitely-perfect god in the blame . how far short he hath fallen hitherto of making out his pretended rule of faith ( viz. scripture as standing under the judgement of every private person ) to be impossible to suffer men to err while adhering to that way , is already shown ; how heartily now he asserts faith it self , built on the means or rule left by god , to be impossible to be erroneous or false , comes next to be examined . 20. no mans faith can therefore be infallible meerly because the proponent is said to be infallible : because the nature of assent doth not depend upon the objective infallibility of any thing without us ; but is agreeable to the evidence we have of it in our mind●s ; for assent is not built on the nature of things , but their evidence to us . this principle begins with a fallacy of non causa pro causa : for what man in his witts ever said or held , that faith must therefore be infallible , meerly because the proponent is said to be infallible ; must a meer saying , that is , a saying neither self-evident nor prov'd , be held a competent ground to build the existence of any thing upon ? but let us suppose that dr. st. by the words [ is said to be ] meant [ is ] or [ prov'd to be ] as is indeed our true tenet , let 's see how he confutes us . our tenet is , that in case the proposer of faith be infallible , all that rely on it for that particular are by so doing infallible likewise . he argues against us from the nature of assent which he sayes depends not on the objective infallibility of any thing without us , but is agreeable to the evidence we have of it in our minds . if he means by the words [ depends not ] such a dependence as is immediate , i grant it ; for our assent being an effect wrought in our soul , and a result of some foregoing knowledges , notions or natures of things within us , which produce that assent if it be a conclusion ; or compound it if a first principle ; 't is impossible any thing without us , and staying there , without evidencing it self to our minds , or breeding some interiour discovery of it●elf there , should beget any assent at all concerning it . but , if he means by those words that our assent depends not mediately , or depends not at all on the object without us , as his large expression seems to signify , then 't is absolutely deny'd ; for the evidence of the thing in us , is an effect of the nature of the thing without us ; nor could evidence of the thing in us cause assent without such dependence on the object or thing without us , for , unless by means of the object and dependence on it , this evidence it self could not be . the last words , [ for assent is not built on the nature of things but their evidence to us ] is but a tautology or short rehearsall of the reason lately given , and so needs no new answer . yet , however d. st. for want of logick expresses himself ill & confusedly , there is notwithstanding a kind of knot in in his discourse , and i shall lend my best assistance to loose it ; but , first it will be necessary to put down his three next principles , since they all seem to club into one dilemma against infallibility 〈◊〉 proponent . 21. it is therefore necessary in order to an 〈◊〉 assent , that every particular person be infallibly assisted in judging of the matters proposed to him to be beleeved ; so that the ground on which a necessity of some externall infallible proponent is asserted , must rather make every particular person infallible , if no divin faith can be without an infallible assent ; and so renders any other infallibility useless . 22. if no particular person be infallible in the assent he gives to matters proposed by others to him , then no man can be infallibly sure that the church is infallible : and so the churches infallibility can signify nothing to our infallible assurance without an equal infallibility in our selves in the belief of it . 23. the infallibility of every particular person being not asserted by those who plead for the infallibility of a church , and the one rendring the other useless ( for , if every person be infallible , what need any representative church to be so ! ) and the infallibility of a church being of no effect if every person be not infallible in the belief of it , we are farther to inquire what certainty men may have in matters of faith , supposing no externall proponent to be infallible . ere i begin my discourse i am to note dr. st's . shuffling way of contriving his sentences here , or of penning his principles as he call's them . his 21st contends 't is necessary to infallible assent that every particular person be infallibly assisted in judging of the matters proposed to him to be beleev'd . and the 22d in consonancy to it , mentions the infallibility of particular persons in the assent they give to matters proposed by others to them , which clearly signify that faith cannot be infallible unless we have infallibility or infallible knowledge of the points of faith ; for what can [ matters propos'd to us to be beleev'd ] signify else ? on the other side in the 21st princ. he seems only to aim at proving , there must be infallibility in us that the proponent is infallible . also princ. 22. he concludes , that to our infallible assurance there is required equal infallibility in our selves in the belief of the churches infallibility . and lastly , princ. 23. he concludes , the infallibility of the church of no effect if every person be not infallible in the beleef of it . which expressions are of quite different sense from the former ; and require not in●●llibility in the in the matters propos'd to beleeved , as did the other , but only in knowing the proponent to be infallible . now , because i have no mind to cavill but am heartily glad when he gives me occasion to handle any good point , i will not take him as his former words sounded , it being perfect nonsense to require evidence of the points . propos'd ere we can be certain of the authority that proposes them ( for what need can there be either of any proposer , or of knowing him infallible , if we be infallible certain antecedently of the points themselves , ) but i shall willingly pass by those expressions as effects either of a strange unwariness , or of a crafty preparing for future evasion , and discourse of the later thesis ; for in truth it hints at a very excellent difficulty , though he proposes it but ill and pursues it worse . i will therefore clear his discourse from his contradictory expressions , and put it home and close as well as i can , and so as i hope himself will not say i at all wrong it . he seems them to argue thus . objective infallibility in another ( viz. the proponent ) avails nothing to make my faith or assent infallible , unles i be also infallibly certain that the proponent is infallible , wherefore ( in case infallibility be requisit to faith ] every one of the faithfull must be also infallible . but this renders both these infallibilities useles and insignific●nt ; for the infallibility of the church is of no effect , if every person be not infallible , and if every person be infallible what need any church representative or councill be so : therefore , this doctrine of an infallible proponent is frivolous and inconsistent . to make way towards the clearing this considerable difficulty , i premise these few notes . 1. that a man may be infallible , or out of the power of being deceiv'd in some particular thing two manner of wayes : either , from his penetrating the reasons which conclude the thing to be as he judges , that is , from his knowledge that the thing is so , which we may fitly term formally infallible . or else by adhering , not through knowledge , but accidentally as it were , to some thing which is a reall truth , though he penetrate not the grounds why it is true ; or by adhering to the judgment of another person in some thing or tenet whose judgment is indeed well grounded and certain as to that thing , though he see not 't is so . and such a man may fitly be said to be materially infallible . both of them are absolutely secur'd from errour or infallible fundamentally by the thing 's being such as they judge it to be , that is , ( in our case ) by relying on a proponent which is infallible ; and they differ only in the wayes by which they come to rely upon that proponent ; the one being led to it by perfect sight that the thing must be so , or that the proponent must be infallible ; the other perhaps blindly , at best not out of clear discernment embracing that judgment , yet , as long as he adheres to the judgment of another man who cannot be deceiv'd or in an errour as to that thing , himself is actually secur'd from possibility of erring ; and so , infallible or incapable to be in an errour likewise . to this difficulty i had regard in my faith vindicated when i distinguish't between faith's being true in us , and true to us . for the blindest assenter that is , though he stumble upon a truth , yet if he really hold it , his judgment is truly and really conformable to the thing or object , and consequently true or impossible to false , and so himself undeceivable or uncapable to be in an errour in holding thus : yet , if we go abut to relate that truth which is in him , to evident reasons or grounds in his mind , connaturally breeding that conformity of his judgment to the thing , there is no such thing perhaps to be found ; whence , 't is not true to him , or evident to him 't is true , since he sees not or knows not that 't is true ; yet still , as i said before , he is infallible or impossible to be in an errour while he adheres to it as true , because that judgment of his is in reality comformable to the thing . 2. 't is requisit and necessary that the assent of faith in every particular beleeyer be at least materially infallible , provided it be built ( as it ought ) upon the means laid by god for mankind to embrace faith , that is , upon the right rule of faith. for ( omitting many other mischiefs and inonveniencies ) otherwise , as was lately prov'd , it would follow that god , who is essential truth , did lead mankind into errour , in case relying sincerely on what god order'd them to rely on , their judgment , by so doing , did become erroneous . 3. 't is requisit and necessary that the assent of faith in diverse particular beleevers be formally infallible , or that those persons be infallibly certain by evident reason , that the authority or rule of faith they rely on cannot herein deceive them . else great witts and acute reflecters whose piercing understandings require convictive grounds for their faith , would remain for ever unsatisfy'd ; nor could the wisest christians sincerely and heartily assent to , nor with honesty profess the truth of their faith , nor could any prove it true to establish rational doubters in it , or convert men of exact knowledge to it , or convince hereticks calling the truth of it in question . nor could governours and leading persons with any conscience or credit propose and preach the truth of faith to the generality : also it 's truth being otherwise unmaintainable , the best vigour of faith and it's efficacy to work through charity , must needs be exceedingly enfeebled & deaded . 't is necessary then that the grounds of faith be both conclusive of it's truth , and also penetrable by those whose proper work it is to make deep inspection into them ; whence they will become formally or knowingly-infallible that the authority they rely on for faith's conveyance cannot possibly deceive them . 4. besides these men who are to be formally infallible in the grounds of faith , and so able to discourse of those grounds , and make out their absolute certainty by way of skill or art , there ought to be moreover another sort of men in the church formally-infallible in discerning the true and distinct notion of each point of faith and this is the proper work of the governours of the church . for these , by reason of their state of life , which is to meditate on god's law day and night , their perpetual converse with the affair of faith , by preaching , teaching , catechizing , exhorting ; their concern to overlook their flock lest any innovatour should infect them with novelties ; their constant addiction to observe exactly their rule , tradition , the standard by which they govern themselves in distinguishing the true faithfull from revolting apostats . or hereticks ; their duty to be well vers't in the doctrine of fathers , and acts of former councils , and according to these soberly and gravely ( not quirkingly and with witty tricks ) to understand and interpret holy scripture : these eminent personages , and chief magistrates and m●sters of the faithfull being t●us furnisht with all requisite endowments to give them a most dist●nct and exact knowledge of the doctrine descended to them by tradition , and of the sense of the church , in case any heretick revolts openly from the formerly deliver●d faith , these men , i say , are by the majesty and sway of their mo●t venerable and most ample authority to quash and subdue his petty party newly sprung up ; and either reduce him to his duty by wholsome advice and discipline , or , if he persists in his obstinacy to cut him off solemnly from the church by excommunication , that so the sounder faithfull may look upon him ( according to our saviours command ) as on a heathen or a publican● , it being thus made evident , that he stands against all his superi●urs , and rebels against the most sacred authority upon earth . or , in case that heretick cloak his poisonous doctrine in a●biguous expressions , or goes about to pervert the words used formerly by the church , by drawing them to a sinister sense never intended by her ; they , being perfectly acquainted with the language and sense of the church , are to invent and assign proper words to express the churches sence , and such as are pertinent and effectual for the present juncture and exigency to defeat the crafty attempts of those quibbling underminers of faith : or else , they are to clear the true sence of the former words us'd by the church by declaring in what meaning the church takes and ever took them ; and sometimes too , beating the heretick at his own weapon , scripture's letter , by avowing this to be the sence in which the church ever took such and such places . hence , they are said to define faith , that is , to expresse in distinct words it 's precise limits and bounds , that so no leaven of errour may possibly intermingle it self ; and , to seal and recommend their acts by stamping on them the most grave , most venerable , and most sacred authority in the whole christian world . now , that this authority of the church representative is infallible in knowing the points of faith , and that on the best manner is prov'd hence , because , if such a learned body , consisting of the most eminent and knowing personages in the world , can be deceiv'd while they rely on the means left by god to preserve mankinde from errour in understanding the points of faith , 't is evident no man in the world can be ●●cur'd thereby from errour , and so the means would be no means to arrive at truth , but rather a means to leade men into errour , since they err'd relying solely on that , which , it being supposed to have been intended by god for a contrary end , is absolutely impossible . 5. though the substance or essence of faith consists in believing what is true upon the divine authority certainly engag'd for those truths , which is the formal motive of believing , and therefore 't is enough for trne faith that the ●generality of the church or the vulgar be materially infallible in their faith ; yet it addes evidently a great perfection to faith that they be formally infallible , and that the faithfull see with infallible certainty that the divine authority is actually engag'd when they believe . first , because faith is an intellectual virtue , and so to proceed knowingly upon it's grounds , makes it more agreeable to the understanding and perfective of it . 2. because the more evident 't is , that the divine authority is engag'd , the more heartily those who reverence it , are dispos'd to submit their iudgments by believing : whence faith in such persons is more lively , firm and immoveable , also more efficacious and ( if other considerations be equal ) more apt to work through charity , than it is in others . moreover , such faithful are incomparably more able to satisfy and convert others ; being able ( as is supposed ) to make ●ut evidently the grounds of their faith ; wherefore , every thing being then in it's perfectest state when 't is able to produce it's like , or another of it 's own kinde , 't is a signe that faith in such men is ripe , manly , and perfect ; since 't is able to propagate it s●lf to others , or ( as s. paul phrases it ) gignere in evangelio . whence , those who are to convert souls and propagate faith , are oblig'd to labour all that may be to accomplish themselves in this particular , lest they fall short of this perfection which seems properly and peculiarly due to their state . for 't is not so opprobrious to the layity to be unable to perform this , but 't is highly so to them , because they are lame without it . 6. notwithstanding this , 't is god's will that all the faithfull should be formally infallible in their faith , or know infallibly the grounds of faith cannot be false , as far as they are capable . for , this being ( as was lately shown ) a perfection in faith , and god , who is essential goodness , not being envious , but desirous his creatures should have all the good they are capable to receive , especially such goods as tend to the bettering their souls and promoting them towards heaven , it follows that he wills them this perfection in faith , as far as it can stand with the universal order of the world , or the particular natures of things , that is , as far as they are capable to receive it . 7. he hath therefore ordain'd such a means by which to know his will as far as concerns our belief , or what he would have us believe , that is , he has constituted such a rule of faith , that it's certainty may be most easily penetrable by all degrees and sorts of the faithfull . whence follows most evidently that tradition and not scripture is that rule . for , of all ways of knowing and ascertaining imaginable , nothing is more easie to be comprehended or to satisfy people of all sorts then is that of witnessing authority ; as we experience in their perfect belief of k. iames or k. h. 8ths existence , and such like . the grounds of which truths , not needing to be learnt at school , but being either inbred or by an ordinary converse with the world instil'd into them , nothing is easier then for the wiser sort of them to fall into the account of it of themselves , occasion being given ; as also to awaken , as it were , those dormant knowledges in the vulgar , and make them reflect and see ( not with a clear and distinct sight as do the wiser portion of the church , but ) with a gr●sse and confused , yet solid knowledge , and suitable to their pitch , that a rule of such a nature is certain ; and so , those who professedly own and proceed upon it are in the truth ; they who reject it , in an errour ; whereas yet they are utterly incapable by any maxims in their rude understandings either to know that the letter of the scripture , on the rightness of which all depends was preserv'd from errour , among so many translatious and transcriptions ; or that the sense is necessarily such as they conceive it to be , amidst such multitudes of commentators and sects wrangling about the meaning of that letter ; nor yet are they competent judges of the skill of all those several sects and sorts of men whom they see and hear differ about the sense of it . tradition then of the church being thus prov'd the rule of faith , 't is both farther shown how unreasonable , unnatural and unsafe dr. st's private-spirited rule of faith is , and also ( even hence ) demonstrated against him here that tradition of the church is infallible ; since being by this moans prov'd to be the rule appointed by god to light mankinde to their faith , 't is impossible that those who rely and proceed upon it , should be led into errour , and also impossible that faith it self thus grounded should be false . but i needed not have gone thus far to confute d. st's four principles now under hand . the four first notes had abundantly given them their answer ; and 't is time we now begin to apply them to that purpose . whereas then he grounds them all on our tenet , that no divine faith can be without an infallible assent , he may please to know that we only mean by those words there materially infallible , or so as cannot possibly be an errour : and in this sense we own the position , and so must he too unlesse he will speak open blasphemy ; for , divine faith being a believing upon the divine authority , and ( as we both suppose ) upon some means laid by god himself by which he proposes to us what we are to beleeve , by telling us he has said it , in case an assent thus grounded could possibly be an errou● , it would follow necessarily that god himself would be the cause of that errour . the substance then of faith could be preserved , and the chief end of faith ( our salvation ) on some fashion attained , were there no more than this , that is , though never a man in the whole world did know or could come to know that the rule of faith were infallible ; provided none in the church did speculate , and so , looking into the grounds of his faith , and finding them ( as far as he could see ) inconclusive , did begin to suspect the truth of it ; nor any out of the church did oppose faith ; for the faithfull would in that case be in actual possession of those excellent truths call'd points of faith , firmly assented to by their understandings , which were apt to produce tho●e good dispositions of their wills , call'd virtues ; in the same sort ( though not in the same degree ) as they do now ; and , by means of them , they might arrive at heaven . thus the dr. may see that all he builds on is a pure mistake ; and that all the faithfull may be thus infallible in their assent , and thus infallible in judging the proposer does not , nay cannot deceive us ; nay infallible in judging thus of the matters propos'd to us to beleeve , and yet not one man be infallibly sure by way of evident knowledge that the church is infallible ; because all this proceeds not in the least ( in this supposition ) from the reach of any man's intellective faculty , but purely from the goodnesse and conclusivenesse of the grounds laid by god , and his good providence which led those men to embrace them , though they neither penetrate nor went about to discourse them , but simply to believe them ; on the same manner as our ruder unreflecting vulgar are led now . but , in this case , were all the world no wiser , the wisest in the church would be no wiser then the weakest and rudest vulgar now mention'd ; wherefore , both for that reason , and many others ' assign'd in my 3d and 4th note , it was absolutely requisite to the church , and so becoming god's providence to order that it should be otherwise ; and that the conclusiveness of those infallible grounds on which god has founded our faith should be penetrable by those who set themselves to such speculations , or fall into doubts concerning them , according as the exigencies of the church shall be found to need such helps . if this will not serve dr. st. ( i am sure it will serve to defeat all his arguments ) i shall farther tell him that the generality or main body in the church is formally infallible in judging the church to be such in delivering down the first-taught faith , as i have prov'd in my 6th and 7th note and elsewhere . besides my reasons given there and in other places , i must desire him and the rest of my readers that in conceiving how this may be , they would take their measures from the absolute certainty such people are capable of in parallell matters , and not from their ability to explain or defend this absolute certainty , or their constancy in adhering to it if combated by plausible reasons ; for he is a very mean reflecter upon nature , who observes not that the vulgar have absolute natural evidence of many truths , which yet they can neither give reason for , declare , defend , nor , perhaps ( through levity incident to such weak souls ) do very firmly adhere to ; and no wonder , since so great a man as sextus empiricus speculated himself out of the conceit of the certainty of his senses ; of which yet none doubts but nature , till he began to pervert it by wrong speculations , had given him as infallible certainty as to any other , also , they are to reflect how infallibility ) or , which is all one , certainty ) may be in a thousand different degrees according to the greater or lesser capacity of the subject ; which they will best comprehend by reflecting with how different a clearness many things appear to us now we are at age , and how dimly when we were young , which yet we were absolutely certain of at that time . nor yet does one of those infallibilities spoken of render the other vseless ; for they may either be about different objects , as if the church officers were formally infallible in knowing what particular points came down from christ's time , and penetrat●ng the distinct limits of each point ; and those other particular persons be only infallible in judging the church to be so ; as it happens in many controvertists , who are well instructed in the grounds of their faith , yet not so well verst in the nature of particular points , but believe them only by implicit faith ; or else one of their knowledges may be more clear and distinct than the others , and so serve to perfect and advance it , in the same manner as art does nature . least of all can it follow that the infallibility of the church representative is needless ; for this is not intended to teach the faithfull their faith at first , nor do i remember ever to have seen a generall council cited in a catechism ; but this is performed by the church diffusive by her practise and language , and by her pastors in their catechisms , and instructions ; but it 's use is to secure and preserve faith already taught and known , from receiving any taint by the equivocating heretick , and to recommend it more authoritatively to the faithfull , when clear'd . and , whoever reads my 4th note will see so many particularities in the members which compound a representative church above others who are purely parts of ecclesia credens , that he cannot in any reason judge them vseless , though those others be in an inferiour degree certain of their faith too , for all this while the word [ infallible ] which seems to have so loud a sound , and is made such a monstrous peece of business by the deniers of it , is in plain terms no more but just barely certain , as i have prov'd faith vind. p. 37. 38. and reason against rail . p. 113. to come closer up then to my adversary ; his 20th principle which speaks of assent in common is wholly built upon a false supposition , that it can only be grounded upon evidence ; for however indeed in perfect reflecters that are unbyast , evidence of the object or of the credibleness of the authority , is alwayes requisit to breed assent , yet experience teaches us that assent , in weak and unre●lecting persons , is frequently built on a great probability , sometimes a very little one , and sometimes men assent upon little or no reason at all , their passion or interest byassing their wills , and by it their understandings , and this many times even against such reason as would be evident to another . again , matteriall infallibility , which is enough to that assent we speak of , precisely and solely consider'd , depends solely , at least principally , on the object , contrary to what is there asserted . and , whereas he says princ. 29. that the infallibility of every particular person is not asserted by those who plead for the infallibility of a church , he sees by this discourse it both is and must be asserted , and that we maintain that every particular person must be materially infallible or incapable of erring while he relies on the grounds laid and recommended by god ; that is , while he believes the church , which yet is far from rendring the formal infallibility of the church useless ; unless he will say , that because it suffices for the pitch of weak people , ( whose duty 't is not to maintain and make out the truth of their faith ) that they be simply in the right , or void of errour , and that they see after a gross manner that the thing is so , though they cannot defend it ; therefore there is no need that those whose duty 't is to do so , should be able to penetrate the grounds of faith , and , so , explicate , prove and maintain it to be true. nor will it follow , that though the generality were after a rude and gross manner formally infallible in their belief that the church is infallible , and therefore that the points she proposes are all likewise infallibly-true , it will not follow , i say hence , that a greater and clearer and more penetrative degree of formal infallibility is useless in church-governours ; for , as appears by my 4th note , there are many other things to be done by them of absolute necessity for the church , which far exceed the pitch and posture of those dull knowers of the lowest class , ( which is the next degree above ignorance ) and are unauthoriz'd to meddle in such affairs . unless he will say , that art is needless because there is nature , or that there needs no iudges to decide such cases in which the law seems plain . and thus much for the clearing this concerning point . in the rest of his principles i shall be briefer . but i must not pass over his transition to them , which is this [ we are further to enquire what certainty men may have in matters of faith , supposing no external proponent to be infallible . ] and he need not go far to satisfie his enquiry : for , it being most evident by the disputes between the protestants and socinians that scripture needs some external proposer of it's true meaning in such kinde of points , as also some external proposer or attester that this is the true text of it ( on which all is built . ) also it being evident that dr. st. ( princ. 15. ) denies any infallible proposers of either of these , and that here again he pursues close the same doctrin ; lastly , this proposer being such , that , however we can have certainty without it that the divine authority is to be believed , yet we must depend on it for the knowledge when and where 't is engag'd , that is , we must depend on it for the certainty of our faith ; it follows , that in case this proponent be not infallible , it can never be made out with infallible certainty that the divine authority stands engag'd for the truth of any one point of faith , and consequently that the certainty men have in matters of faith is not an infallilible one . and if it be not an infallible certainty which faith has ( as he no where challenges , but very laboriously disproves it ) he need not go far to enquire or learn what certainty it must have ; for common sense tels him and every man who has the least spark of natural logick , that , if faith must have certainty ( as he grants ) and have not infallible certainty , it must either have fallible certainty or none at all ; there being no middle between them ; and so , we must make account , that because it overstrains d. st's weak grounds to assert faith to be infallibly certain , therefore his next attempt must be to overstrain common sense , and to the inestimable honour of christian religion , maintain that all christian faith is fallibly-certain . but he must do it smoothly and warily ; and , however he nam'd the word [ infallible ] loud enough and oft enough when he was confuting it , yet he must take heed how he names the word [ fallible ] certainty when he is asserting it , lest it breed laughter or dislike ; though it be evident out of the very terms that he who confutes infallible certainty must maintain fallible certainty , sf he maintains any . but now he begins his defence of faiths fallible certainty , and 't is fit we should listen : monstrous things use to challenge and even force attention from the most unconcern'd . 24. there are different degrees of certainty to be attained according to the different degrees of evidence , and measure of divine assistance ; but every christian by the use of his reason and common helps of grace may attain to so great a degree of certainty from the convincing arguments of the christian religion and authority of the scriptures ; that , on the same ground on which men doubt of the truth of them , they may as well doubt of the truth of those things which they judge to be most evident to sence & reason . i wish d. s. had explain'd himself here what he means by [ different degrees of evidence ] whether some glances or likely appearances of truth call'd greater or lesser probabilities ; or such intelle●tual sights at the least of them discovers the th●ng , th●● evidenc't , to ●e be indeed so , or true. i suspect much he means the former , because th●se are the most proper grounds for fallible certainty which he is now going to establish whereas the latter sort of evidences would hazard to carry too far and to beget infallible certainty , which would quite spoil his most excellent design of setling the fallible certainty of faith ▪ for those evidences which show the thing to be true , show it at the same time to be impossible to be false ; whence 't is a thousand to one that such evidences as these would utterly destroy his beloved fallible certainty , and endanger to introduce again by necessary and enforcing consequence that popish doctrine of infallibility which he had newly discarded when he adds that every christian may by the means here assigned attain to so great a degree of certainty &c. i had thought he had meant certainty of the points of his faith ; but my hopes were much defeated , when , coming to the point , he flyes off to his christians not doubting the truth of the convincing arguments of christian religion and of the authority of the scriptures ; for this is far wide of our purpose and his promise , which was to reduce the faith of protestants to principles ; whereas these words signify no more but not to doubt of christianity being the true religion , or scriptures being god's word ; but reaches not to what are those points of christianity or determinate sense of scripture in particular , which constitutes protestantism , and only concerns our debate . now 't is evident that the roman-catholicks profess not to doubt of the convincing grounds of christianity , nor yet of scripture , but to hold that christianity is the only-tr●e religion , and that the scriptures are holy and god's word : and yet we differ so much from protestants that he thinks us idolaters . what we are then in reason to expect from dr. st. is , that he would bring us grounds for the certainty of his faith as to determinate points ; viz. christ's god-head , a trinity , reality or not-reality of christ's body in the eucharist and such like ; and those so certain as that we may as well doubt of what we judge to be most evident to sense and reason , as doubt of them , as he here pretends ; and not put us off with common words in stead of particular satisfaction concerning his faith and the certainty thereof . i would ask him then how it comes to pass that the socinian whom he will not deny to have both use of his reason and common helps of grace , and both the convincing arguments of the christian religion and authority of scriptures to make use of , how , i say , he comes so to fall short of evidence and consequently certainty springing from that evidence concerning christ's god-head ( which is a fundamental point of christian faith , ) that he doubts it , nay utterly denies it , whereas yet the protestant having the same means to work with , judges he has evidence and certainty grounded on that evidence that christ is god ; yet all this while they dissent not at all in things most evident to sense or reason ? i much fear our drs. big words concerning his degrees of evidence and the certainty of his faith built on those degrees will , when examin'd , amount to a very obscure evidence and a problematical kind of assuredness ; much like those comfortable lights which both parties have when they lay even wagers at cock-fighting & such games ; giving good hopes to both sides , but good security to neither . but , so it ought to be , if the grounds of faith be not infallibly but only fallibly-certain . which is all he is bent to prove . 25. no man who firmly assents to any thing as true , can at the same time entertain any suspicion of the falshood of it ; for that were to make him certain and uncertain of the same thing : it is therefore absurd to say that these who are certain of what they believe , may at the same time not know but it may be false ; which is an apparent contradiction , and overthrows any faculty in us of judging of truth and falshood . this principle and the next were , i conceive , intended to preserve the dr's and his friends credit against the inference at the end of faith vindicated and diverse other passages , shewing them either to be far from good christians in holding that all christian faith may possibly be an errour and lying imposture , or else very bad discoursers of their own thoughts whilst they equivalently exprest themselves in divers places to be possibly in an errour in all they believe , nay more all christians in the whole world to be in the same condition . this , if justified , cannot but reflect on them , being so concerning a lapse , and i have at dr. st's brisk instigation charg'd it home in reason against raillery ; though i still expres't my self to incline to the more civil and more charitable side ; and rather lay the blame on their understandings then on their wills and intentions . which book had dr. st. seen when he writ this , he would have discern'd the triflingness of these weak excuses . but let 's see what he says . his fir●t part is built on a most gross and senseless errour , which is , that he who firmly assents to a thing as true is certain of it , as appears by those words , [ for this were to make him certain and vncertain of the same thing . ] i wonder exceedingly where the dr. ●earn't this notion of certainty ? not from mankinde i am sure , at least not from those who had the use of their reason . for all these already know it to be evident that a man may firmly assent to a thing as true , and yet that thing be false ; must that man therefore be certain of that falshood , and that it is , though in reality it be not ? we experience , that opposite parties firmly assent to contrary tenets as true ; for example , the socinians firmly assent , that christ is not god , we and the protestants that christ is god ; catholicks assent firmly that they are not idolaters when they make use of holy images in divine worship : d. st. firmly assents they are ; at least he would perswade his 〈◊〉 by his books he does so : are all these opposite sides certain of their several tenets because each side firmly assents to them as true. it were an excellent world for hereticks if this notion of certainty would take : for these being ●bst●nate in their errours no men more firmly assent to falshoods then they ; and questionle●s the generality of them judg'd what they held , true too : nay , they must all do so , if they once be put firmly assenting , as in our case : for to assent to a thing is to judge it to be indeed true ; by which means all hereticks in the world are certain of their errours ; and , if they be certain of them common sense tels them they ought to hold what they are certain of . again , ●light probabilities make many weak people firmly assent , so does passion and interest ▪ yet they are all by this new doctrin certain of what they hold , and so all 's well . 't is now come to light what kinde of certainty d. st. intended to pr●scribe for faith after he had rejected infallibility ; namely , such a certainty as one might have whether the thing be true or no , meerly by vertue of firmly assenting to it as true. and in this sense i think i may say he is certain of his faith , and i hope he will be so civil as to requite me with maintaining that i am certain of my faith too , for we ●oth firmly assent to them as truths , and so we are both very good friends , and by the same method so are turks and jews atton'd to christians . nothing is so proper to reconcile contradictions , as a chimaera , viz. a fallible certainty , or such a certainty as is none : identical propositions are meer toys to them ; or , as dr. t. says , good for nothing ; but fallible certainty , or certainties that are no certainties , can work wonders , and even do more then miracle . ridiculous folly ! not to see that when any one says [ i am certain af such a thing ] all mankind understands him to mean he has such grounds as infer that thing is as he says , and not only that he has a firm assent to it as true , without intending that he has any grounds to enforce the truth of it . this is what i often reflected upon in dr. t. ( reason against railery , ) that his discourse still aim'd to take the business of certainty out of the hands of the object , and put it constantly upon the subject , and to make account he was sure the thing was so , because he verily judg'd it , or did not doubt it to be so ; and dr. st. is here carrying on the same wise plot to which he begun to make way in his 20th princip . where he told us that assent is not built on the nature of things but their evidence to us ' indeed , if he speak of an assent which it matters not whether it be true or false , or , rather which is or may be false 't is meerly built on our own fancies and conceits ( which i suppose he must mean there by the word evidence ) but if the assent we speak of , and to which himself applies it , be that of faith , which must necessarily be true ; both it and the evidence which immediately breeds it must forcibly either be built on the nature of things , or else on nothing , and so both the pretended evidence is a false light , and the assent it self false and chimerical . on the other side , in case if the evidence and consequently the assent be built on the nature of things , which are footsteps of gods infinite wisdom in which he has imprinted all created truths , and establisht them under penalty of the highest folly and contradiction to be inerrably what they are ; it follows , that ; in case the evidence had from those things be indeed a true evidence or a right knowledge of their natures , our understanding power will be the same within as they are without , and so inerrable in it's assent and it's certainty built on those natures ; so that as their metaphysical verity immediately depending on god , is fixt by that essentially unchangeable being in a participated ( but yet absolute ) unchangeableness in being what they are ; so formal verity or truth in us being an immediate effect of those natures thus establisht , working upon our understanding transfuses into it , that is , into our knowledge , and consequently our assent an● certainty such a proper effect of themselves as sutes with the subject in which 't is received , viz. an intellectual unchangeableness or an unchangeableness built on knowledge of those natures , that is an infallibleness . no wonder then both our drs. in their weak discourses fly off so from depending for their assents or faith on the objects or natures of things , and recurr still to the subject , for by this means common sense is driven out of the world , and non-sense and contradiction grow in great request . and , first , infallibility or true certainty is radically destroyed , which otherwise ( according to the discourse now made ) must forcibly be admitted : then fallible certainty comes into great credit , or such a certainty as is firmly assenting to a thing as true whether ●t be true or no ; that is , such certainties as are no certainties but wilful adhesions ; such a faith as is no faith but fancy ; such a religion as is no religion but folly or interest ; and such truths as are no truths but possible falshoods : in a word , the object set aside and the dependence of our assents upon things without us , as the dr. would have it , the subjects are at liberty to hold and say what best likes the spirit within them , or their voluntary fancy ; in which consists the glorious liberty of d. st's blessed reformation . i grant him then ●hat no man who firmly assents to any thing as true , can at the same time entertain any suspicion of it's falshood . but i deny that this plea will either acquit him or dr. t. from the imputation of making christian faith possible to be false which was objected ; for why may not this man who firmly assents to a thing as true , now , or to day , both suspect and see it to be false to morrow , unless he can shew that that assent of his depends on the object or is built on the unchangeably-fixt natures of things , which dr. st. denies in express terms , princ. 20. or what can establish him in his assent of faith , if that do not ? is it not evident he may change if he may see true reason may be brought against it ? what would do him credit in this case is to offer to make it out that , ( assent requiring evidence , and , so , firm assent clear evidence , ) he has this clear evidence from the object to ground this firm assent , for then we may be sure his assent will be unalterable and solidly-grounded , or impossible to be false , as becomes faith ; not desultory , inconstant and weakly-built , as is the nature of opinion . but this my two adversaries must not do : for how can they pretend to an unalterable assent , if assent be not built on the nature of things only which are unchangeable ? or how to clear evidence , if they may , notwithstanding that evidence be still deceiv'd : as they must say all the church may in the grounds of their faith if infallibility be denied : or lastly , how will their evidence be clear , if the nature of m●ral things will not bear so clear an evidence or afford us so much light of themselves as by it to conclude absolutely the thing is so ; as when it comes to the point i foresee both these profound admirers of morall certainty will heartily maintain , and dr. t. in his prefa●e to his sermons p. 29. in express terms blames me for expecting in the grounds of faith. and whereas he says , 't is absurd to say that th●se who are certain of what they believe , may at the same time not know but it may be false . i grant it absurd ; nay more , i affirm that in case they be truly certain , that is , in case their certainty be taken from the thing or object , then not only they may not kn●w at the same time , but it may be false , but not at any time ever afterwards , unless the thing it self hap to be in that regard alterable . for true certainty is built on the thing 's being as it is , and nothing can ever be truly known to be otherwise than it is : but , if he takes certainty in a wrong sense for a firm assent to a thing as true , however that assent be grounded ; then , though upon supposition he firmly assents , he cannot at the very same time be shaken in that assent or not firmly assent , yet he is far in that case from any knowledge or intellectual certainty one way or other : because he regards not the thing or object , whence only true knowledge can be had , whatever he deems or imagines concerning the truth of that which he firmly assents to . la●tly , these excuses are quite besides the purposex : i never accused their thoughts ; they are beyond the reach of my sight ; but their discourse and writings i can see , and discover that they make faith possible to o● false , as i have shown at large in reason against ra●ll●ry : i meddle not then with what they assent to , or whether or no they can or do hold the contrary ; what i objected was that their words in their books imported the possible falshood of faith : for which they yet owe satis●action to all christians for the common injury done to faith , and as yet they have given none at all . 26. whatever necessarily proves a thing to be true , does at the same time pr●ve it imp●ssible to be false ; because 't is impossible the same thing should be true and false at the same time : therefore they who assent firmly to the doctrin of the gospel as true , do thereby declare their belief of the impossibility of the falshood of it . the first part i easily grant , and the reason for it to be most valid . and , for the same reason , i expect he will in counterchange grant me this proposition , that whatever words say , prove or imply a thing possible to be false , do at the same time say , prove , or imply that 't is not necessarily true . and then dr. t. must consider how he will avoid the force of it , who makes scripture the sole rule of faith , or the only means for mankind to be assur'd of their faith , and yet ( rule of faith , p. 118. ) professes that both the letter and sense of it are possible to be otherwise than the protestants take them to be ; which , in case they take their sense of scripture or faith to be true , must mean , possible to be otherwise than true , that is , possible to be false . whether his own contrary positions hang together or no , is not my concern . as for his inference , i deny that assenting ( being an interiour act ) is declaring ones belief . but i suppose he meant it thus . therefore they who [ declare they ] assent firmly to the doctrin of the gospel as true , do thereby declare their belief of the impossibility of the falshood of it ; and thus , this is readily also granted ; only in requital i expect he should ( for i am sure he must ) grant me this counter-proposition , that therefore they who declare their belief of the possibility of falsh●od in faith and it's grounds , or of the letter and sense of the gospel , do thereby declare they do not assent firmly to the doctrin of the gospel as true . which done , let dr. st. and his friend look to the consequences of it . it lies still very heavy upon their credit as writers , and ever must till they retract it . no sincere protestant who loves his faith more then their writings , will ever be brought to endure it , if he once set himself seriously to consider it . 27. the nature of certainty doth receive several names , either according to the nature of the proof or the degrees of the assent . thus moral certainty may be so called , either as it is opposed to mathematical evidence , but implying a firm assent upon the highest evidence that moral things can receive ; or , as it is opposed to higher degrees of certainty in the same kind . so moral certainty implyes only greater probabilities of one side than the other ; in the former sense we assert the certainty of christian faith to be moral , but not only in the latter . this principle is pernicious to human nature as well as to faith , and destructive to all principles in the world that are true ones and not like it self . first , it designs to give us the several names which the nature of certainty doth receive , but it does indeed acquaint us with some species or kinds of certainty , unless he will say that the moral certainty he assignes to faith is of the same kind with probability , which i perceive he is loath to own . next , to what purpose is it to discourse of one or more sorts of certainty or to distinguish it's notion , unless we fir●t knew the common notion of certainty it self . the word moral which is one of it's differences , and chiefly intended to be explained here is hard enough of it self alone ; but when to this shall be added a new difficulty of not knowing what [ certainty ] which is the genus means , we are like to make a wise business of it . now , all the knowledge we have hitherto gain'd of certainty in a discourse purposely intended to make us under●tand the certainty of faith , is this , that 't is a firm assent to a thing as true , and that there may be a fallible certainty , both manifestly imply'd in his discourse : where , all that we can gather of the nature of certainty by the former , is that perhaps 't is a fixing or resting in some tenet without any ground ; and by the later that 't is a chimaera or nonsense . thirdly , he distinguishes certainty according to the nature of the proof , or the degree of the assent ; but i vehemently deny it as the most absurd position imaginable , that there can be any kind of certainty taken from the degrees ●f the assent in contradistinction to the nature of the proof , for this would make as if the subject's or person's assenting more or less did constitute some certainties without any kind of nature of proof , that is without any regard had to the object . after this he acquaints us with one kind of [ mor●l certainty ] watch , he says is oppos'd to mathematical evidence . now i neither discern how moral and mathematical come to be opposite to one another , more then moral or physical , and metaphysical or theological ; less do i see how certainty an● evidence have such an opposition and a●tipathy ; i thought they might have been both on the same side : but i conceive that the goodness of natural reason made him at unawares joyn certainty to moral , and evidence to mathematical ; thereby confess●ng that this moral certainty , ( as he apprehends it ) is indeed the issue of no kind of evidence at all but of meer obscurity , or at best of some conjectural glance of likelihood . but he describes or gives us some distinct knowledge of this moral certainty , telling us that it implies a firm assent upon the highest evidence that moral things can receive , and this he assigns to christian faith. where , first i would know whether this moral certainty here mention'd , be an infallible certainty , or a fallible one ; and i presume he will answer 't is a fallible one , for infallible and moral certainty are opposite ; which is a fair beginn●ng towards the ascertaning faith. next , i would desire him to speak out candidly and tell me whether this moral certainty put faith absolutely out of possibility of being false ; or whether , notwithstanding this certainty , it may with truth be said , that still absolutely speaking all christian faith may be an errour or mistake of the world . i presume he will not say 't is absolutely impossible it should be all a mistake because 't is so protected by this moral certainty ; for he makes this a less degree of certainty than mathematical certainty is , and dr. t. has told us there can be no degrees in absolute impossibilities ; besides , i see not how a fallible certainty can establish any tenet impossible to be false , for an infallible certainty , which is incomparably above that , can do no more . and yet , for all that , 't is dangerous to his credit , ( for 't is indeed blasphemous ) to say that all christian faith may possibly be a lying imposture for any thing any man living knows ; or that all the christians in the world , though relying and proceeding to their power on the means god has appointed to establish them in true faith , may notwithstanding be possibly in an errour . i suppose then he will recurr to his late excuse and tell us , that no man who firmly assents to any thing as true can at the same time entertain any suspicion of it's falshood . but this is nothing to our purpose . 't is not his iudgment but his doctrin which stands impeach't ; not his thoughts , but his words , and discourses ; let him clear those to the world , and i am to remit secret things to god and his own conscience . i leave then him and his fr●end to shuff●le about for better evasions , which i am sure can never be candid and scholar-like , but some learned quirks and jeers , and address my self to a farther examination of this worthy principle . 3ly , then i would ask , whether the firmness of this assent which he says here moral certainty implies , be taken from the object , or from the subject ? i suppose he will say here from the object , because he says 't is upon the highest evidence moral things can receive ; but i perceive him dispos'd even while he says so to blame the things for receiving no more . i doubt he should rather blame himself for receiving no more from those moral objects , who are both as able and as ready to afford him perfect evidence as perhaps any other things in nature , did he dispose himself to receive it . for , are not moral things as firmly establisht in their respective determinate natures as natural and mathematical things , from which establishment all our science is taken ? is not a will as certainly a will , and liberty as necessarily liberty as a triangle is a triangle ? again , are not voluntary , liberty , virtue , vice and such like , very intelligible words , aud consequently the natures of moral things knowable as well as others in other sciences . i wonder then why the evidences of moral things cannot be as high as that of mathematical things , since the natures of both are equally firm , both natures can be known , and so engaged in our discourses of them and from them , and all science or evidence springs from engaging the natures of things . the sum then is , dr. st. hath given faith excellent good words , in telling us it's moral certainty implys a firm assent upon the highest evidence moral things can receive : but , looking to the bottom of his meaning , he intends it only a fallible certainty or such as may still permit it to be false ; and so the right descant upon his fine words is in true construction this . he allows faith such a certainty as is vncertain ; such a firmness as may both bow and break ; such an evidence in it's grounds as is obscure , and consequently makes it such an assent as is irrational : all which and much more must needs follow from this rejecting infallible certainty in the gronnds of faith. if he thinks i wrong him , let us put it to the test ; let him take the best of those evidences or proofs which ground his moral certainty , and put it with the help of a little logick into a syllogism or two , and then tell me whether it does necessarily conclude the truth of faith or no. if it concludes , why does he not say faith is absolutely certain , but mince it with moral ? if it concludes not , how can all the world avoid but his pretended evidence is obscure ; his pretended certainty built on that evidence , vncertain ; the firmness of that assent , infirm ; and the assent it self to a conclusion thus unprov'd , and no ways evident ( in a man capable to comprehend what ought in due of right reason cause assent ) privatively irrational , or faulty . 28. a christian being thus certain , to the highest degree of a firm assent , that the scriptures are the word of god , his faith is thereby resolved into the scriptures as into the rule and measure of what he is to believe ; as it is into tht veracity of god as the ground of his believing what is therein contained . a christian who is no better certain then thus ; that is by grounds allowing only such a certainty as is not absolutely or truly conclusive of the truth of faith ( as dr. st. intends no more by his moral certainty ) is not certain at all : as appears farther by the next words , certain [ to the highest degree of a firm assent . ] the meaning of which must be that this highest degree of a firm assent either is the same with the certainty he intends his faith according to his former doctrin , and constitutes or explicates it ; or else that at least it helps to make up this certainty , that is perfect it within it's notion , and make it more a certainty or a better certainty ; which makes the conclusiveness or evidence had from the object needless to create a certainty , and signifies thus much in plain terms [ think or imagine what you will , so you imagine it strongly , and hold it stifly , you are as certain of it as may be . ] had he said , a christian is or may be thus certain by such a proof had from the object as was truly conclusive of the thing , how genuin , coherent & clear had his expression been , which now is forc't ; incongruous and obscure ? how agreeable to reason and the nature of certainty as all mankind understands it ; which now is most irrational and unsuitable to the same nature ? how honourable and creditable had it been to his cause , and to himself too as a writer ? but men that have not truth on their side , and consequently are quite destitnte of found principles and true grounds , must not dare to speak sense . himself told us ( princ. 20. ) that the nature of assent is agreeable to the evidence we have of it in our minds , let him remember then that the highest degree of a firm assent requires in reason the highest gree of clear evidence to beget it , which yet he lately deny'd to be had from moral things , and attributed it peculiarly to the mathematicks . so that all is incoherent , all is common and big words , hollow and so of a loud and high sound , but without any determinate sense . again , how does it follow , that because a christian is thus certain that the scriptures are the word of god , that therefore his faith is thereby resolved into the scriptures as into the rule and measure of what he is to believe ? there is not the least show of consequence for this , unless he had first prov'd that god had intended to speak so clear in the scripture as every private understanding should not sail of being secur'd from mistake while it rely'd upon it ; as also that god had spoken to us no other way but by the written word , which he has no where prov'd , nor can ever prove . and , if the former of these ( as experience tels us 't is ) be wanting , 't is not a rule to those persons ; if the latter , 't is not necessarily the measure of what they are to believe . 29. no christian can be oblig'd under any pretence of infallibility to believe any thing as a matter of faith , but what was revealed by god himself in that book wherein he believes his will to be contained , and consequently is bound to reject whatsoever is offer'd to be imposed upon his faith which has no foundation in scripture , or is contrary thereto ; which rejection is no making negative articles of faith , but only applying the general grounds of faith to particular instances , as because i believe nothing necessary to salvation , but what is contain'd in scripture , therefore no such particular things which neither are there nor can be deduc't thence . if christians were bound to hold that god had reveal'd his whole will in that book , and this so clearly that all or most chri●tians could not miss of understanding it right so as thereby to be absolutely certain of their faith , then indeed the first half of his principle here runs very currently and smoothly : but these rubs lying still in the way which dr. st. has not in the least remov●d , they being also satisfy'd by the general conceit of christianity , and by the nature and genius of christian faith , that it cannot possibly be an errour or lye , and , consequently , mu●t have such grounds as cannot possibly permit all the world to be in an errour while they rely on them , that is , grounds which are infallibly secure , and , on the other side , observing both by experience and reason that scripture is not such a ground as that private understandings applying to it , are thereby perserv'd from possibility of erring ( as dr. st. also confesses in his next principle ) hence they are invited strongly to conceive that god has left some persons on earth easily to be found who may supply what is wanting of clearness to scriptures letter in the highest points of faith ; and that god will some way or other perserve them from erring , and that while thus protected by god's signal providence ( whether this be performed naturally , supernaturally , or both wayes ) they cannot erre in that affair , or in acquainting us with right faith. so that , unless dr. st. make out solidly that scripture has in it the true nature of the rule of faith , of it self and without needing any church , he must expect in reason that the very nature of faith will necessarily incline all sincere persons , who have due care of their souls and of finding out true faith , to beleeve the infallibility of the church . and , whereas he says that their rejection of such points which have no foundation in scripture or are contrary thereto is no making new articles of faith , but only applying the general grounds of faith to particular instances , he discourses therein very consonantly to his own grounds were they worth any thing ; yet , i have one thing to propose to his consideration , which is , that to justify his reformers he must produce grounds full as good or rather better for the rejection of those points as for his faith ; or to speak more distinctly , he must have as perfect ( or rather perfecter ) certainty for these two propositions [ nothing it to be beleeved which has no foundation in scripture ] and [ this or that rejected point has no foundation in scripture ] as he has for any point of christian faith for , since upon the evidence they had of these two propositions they disobey'd and rebell'd against their then lawful superiours and church pastors , and broke church-union , which was evidently forbidden by god's law , and so the preserving union & obeying them , is a point of faith , and which themselves confess is such and binds them as such in case the reasons for their imposing new points be not valid , that is , if these two propositions on whose evidence they rely'd when they alledged they were wrongfully impos'd , and thence rejected them , be not true ; it follows that they must at least have equal evidence ( nay more , for bare equality would only balance them in a doubtful suspence berween either side ) that those propositions on which they grounds their rejection of those articles , and disobedience to their pastours aad superiours , are true , as they have for their faith. and , if the grounds of this rejection ought to be more certain then the grounds of their faith , there is either some thing wrong in the pretended grounds of their faith , or else their negative articles ought to be allow'd the honour of being points of faith too , since their greater certainty gives them fair and equal title to it , if not absolute preemin●nce . 30. there can be no better way to prevent mens mistakes in the sense of scripture ( which men being fallible are subject to ) than the considering the consequence of mistaking in a matter wherein their salvation is concern'd : and there can be no sufficient reason why that may not serve in matters of faith , which god himself hath made use of as the means to keep them from sin in their lives : vnless any imagine that errours in opinion are far more dangerous to mens souls then a vicious life is , and therefore god is bound to take more care to prevent the one then the other . the dr. being conscious to himself that he had , notwithstanding all his promises to reduce faith to principles , and to prove it's certainty , left it still vncertain , thought it his best expedient to close his blinde principles with a speeding one , which ( to the shame of all principles ) should maintain that it need not be certain ; though he couches this sense warily as it behooves him . he seems to ground his sceptical discourse on this , that men are fallible , and so subject to mistake the sence of the scriptures . i wish he would speak out once in his life and tell us plainly whether all mankinde be fallible in every thing or only in some things , and in some circumstances ? again , whether he means that men are naturally fallible , or supernaturally , that is by means of god's infinite power , if it should set it ●elf to deceive them . if the later , 't is not , nor ought to be our question ; for no man who has any reverence for god or his attributes , will ever think that he will do miracles still to leade mankind into errour , but rather judge it becomes his goodness to provide , in case the good of the world or the church should require that some extraordinary thing be done , that mankind should have notice of it by some certain way to prevent his erring , as it happens in the case of the eucharist . taking him then to mean that man is naturally fallible , we enquire further ; is all mankind ( however one sence or another accidentally may be insincere in one or another particular ) yet is all mankind naturally fallible in their daily sensations , or which is all one , are the senses of all mankind so fram'd as to convey wrong impressions into his knowing power ? if not , they cannot erre naturally : nor do i think dr. st. will say our senses thus and in this are fallible ; if he does , i know not what to say of him ; which is , that he is a perfect pyrrhonian and unworthy of mankind's conversation or discourse with him ; for , to what end should men discourse with him , if , all his senses being fallible , himself knows not whether they discourse or no ? i ask still further , are men naturally fallible in some things not had immediately from sense , for example , in knowing that the world was on foot a year before we were born ? or in first principles , as aequale est aequale sibi , an equal equal to it self ? or in a conclusion immediately depending on such principles , as that therefore three lines drawn from the center to the circumference are equal , and such like ? i think he will not say it . we see then men are capable of infallibility or certainty of their own nature : wherefore they can aim at it and desire it , especially in faith , which is of so high a concern to their souls and the basis of all their spiritual building , therefore , both for that reason and very many others recounted and inforced by me in faith vindicated and elsewhere , they ought to have this certainty ( especially since the truth of faith is neither proveable , maintainable nor professible without it ) in case such a certainty be not in it self impossible , and that 't is not so , i have said something both in my reason against raillery , p. 64. to 67. and p. 112. to p. 116. as also in this present treatise in my answer to the 27. principle . but , setting this aside , we will proceed and demand still farther ; are men deceivable in knowing what one another means in ordinary conversation or domestick affairs ? can the ma●●er and the man the mistress and her maid understand one another ? or , in case some ambiguous expression intermingle it self , cannot the speaker upon the other 's signifying his dissatisfaction , absolutely clear his doubt , and make himself be throughly understood ? experience tels us they can , and that they may as easily be mistaken in their sensations as in such kinde of expressions . we see then men are infallible in many things , and even in understanding words aright in same cases . if then they be fallible in understanding scriptures , and this in the main and fundamental points of christianity , as was shown above , 't is evident this fallibility is not to be refunded totally into the subject or man ( since he is capable of infallible certainty in other things ) but into the want of clearness in the letter of scripture ( as to such points ) in proportion to private understandings , and consequently that it was never intended by god for their rule of faith ; since , though both sides rely on this , yet one ( even while doing thus ) is still in an errour ; and such an errour as is a heresie . since then what we hold is , that men are infallible in affairs belonging to faith , and this while they rely on the grounds left by god for them to embrace faith , i would ask him in a word , whether he holds all men may be deceived in that very affair even while they do this to the best of their power ? if he says they can , 't is unavoidable all the christian world may possibly be now in an errour , and all christian faith be a meer lye : as also , 't is evident , that in that case god would have left no ordinary means to secure his church or any man in it from errour ; & lastly , that god leads men into errour , s●nce they acting to the best of their power ( as is supposed ) their errour cannot be refunded into them but into the de●ectiveness of those means , that is their want of perspicuity or sufficient plainness to their addicted and faithfully-endeavouring understandings , even as to those main points . thus much to show how craftily dr. st. to avoid reflexion on the unfitness of the rule he assigns , puts it only upon men's being fallible , and how unreasonably he behaves himself in so doing : let us now see how he provides against this fallibility lest otherwise all mankind should erre in their faith. he tels us that there can be no better way to prevent men's mistakes in the sense of scripture , which men being fallible are subject to , than the considering the consequence of mistaking in a matter wherein their salvation is concern'd . well , put this consideration in men , are any of them by vertue thereof yet infallible , or secur'd from erring in understanding scripture ? if not , all mankind may yet according to his grounds be in an errour in matters belonging to faith , and so all christian faith may still possibly be false , notwithstanding all the provision put by him to secure them and it. but if this render them absolutely secure from erring , then we may hope god's church too may have the grace given her by god as well as a private man , to consider the consequence of mistaking also , i am sure it as much concerns her , and so the church ( or , as he cals it a society of men ) may also be infallible in understanding and explaining scripture ; and , by this means , we are come about again to an infallible proponent , which we have so zealously labour'd to avoid . in a word , after he has put all means left by god to be certain of our faith , and all the diligence and care possible to be used by man to lay hold on those means , let him either acknowledge that any particular man in the world , and so a fortiori god's church or any s●ciety of men exactly following & relying on those means to arrive at right faith , is by so doing infallible in that thing or in interpreting scripture , and by consequence that christian faith is infallibly certain , or else confess that , notwithstanding all means us'd , all christian faith is still either not certain at all , or else fallibly certain , which is a peece of most profound nonsense ; and , were it sense , signifies plain all may be false . the later half of this principle , is still more admirable nonsense than the former , and shows how meanly he is verst in solid divinity ; he conterposes there the certainty in matters of faith , to that which god has made use of as the means to keep men from sin in their lives ; as if faith were not intended by god to make men virtuous and the certainty of faith the most effectual part of those means . but because i see dr. st. though he have a very good witt , yet by reason of his sole application to verbal divinity , which never reaches the ground or bottom of any thing it talks of , is very ignorant of what is meant by christian life and it's opposite vice , or sin , i will take a little pains to inform him better . he may please then to know that it suting best with god's wisdom to govern the world by way of causes and effects , he carries on the course of his ordinary providence even in supernaturalls by means of dispositions the whole design then of his goodness is to plant those dispositions in our soul by means of religion as may make us most comfortable to himself , that so ascensiones in corde nostro disponendo , asceendamus de virtute in virtutem donec videatur deus deorum in sion . that is , by ordering those rising steps in our heart we may ascend from virtue to virtue till the god of gods be seen in sion . hence the life of a chri●tian , as such , is spiritual , and the proper way for him to worship god is in spirit , that is by spiritual acts or habits to perfect his soul , or that part in us which is spiritual , and dispose is for heaven ; but errour is also spiritual , and yet is far from perfecting our soul , therefore truth must go along with it , and so we are to worship god in spirit and truth ; hence , the first of virtues , in priority of nature is true knowledge of god , and of the motives or means to attain him , and the only way for the generality to arrive at these is by beleeving his divine authority upon some way of revelation which gives his church and by her and all others absolute certainty 't is engaged ; by which means we are perfectly secure that what we proceed upon is god's sense , or truth , which is the basis of all our spiritual building . out of these knowledges are apt to spring adoration , reverence , hope , and love of him above all things , in christian language call'd charity , the queen of all virtues , ( major autem horuni charitas , says st. paul ) and out of this love of god above all things , love of our neighbour as our self ; in the heartiness of which , or the having that rational disposition in our hearts to do as we would be done to , consists the keeping all the commandments of the second table ; which is also our good ; for , so , more undisturb'd by passion , or vexation from the exteriour world whose order we violate in transgressing against these , we are more free to practice those other vertues which are to elevate us towards heaven and fit us according to the measure of out pitch appointed by god , for the attainment of bliss . hence is seen what is meant by sin or vice ; for , this , being formally a defect , is only a want of the opposit good disposition or virtue . the chief vice then is hatred of god , or a very sleighting and perfectly deliberate dis-regard & posthabition of his incomparable self , our final bliss , to a creature ; next , despair , irreverence , infidelity , totally , as in heathenism , or in some particular , as tur●ism , iudaism , heresy : in the last place comes the want of that due love of our neighbour for god's sake as leaves our will dispos'd ( as far as that motive carries us ) to do him any injury for our own temporal convenience ; in which consists the violation of the commandments of the second table . insomuch as , though a man commits not one of those acts there forbidden , out of the motive of worldly honour , civility , fear or any other such like , yet if he wants that rightly-grounded interiour love of his neighbour and builds not his avoidance of harming him on that motive , that is , if he be dispos'd to commit them all for any thing that motive would hinder him , however in the sight of man or exteriourly he keeps those commandments , yet is he guilty of them all interiourly or in the sight of god. to apply this then to our present purpose . 't is seen hence that faith is the basis of all virtuous life , and consequently the want of it the ruin of all virtue and the ready way to all vice and sin : for , external acting or avoiding are nothing to christian virtue , unless they spring from a christian motive : and 't is only faith which gives us those motives ; and the stability , well-groundedness or truth of faith , which renders those motives effectual . wherefore , unless the faithful be materially infallible while they believe god has revealed such and fuch things , that is , unless god did indeed reveal them , and so their faith be really true ; all gods worship and good life is ill-built , ruinous and fals to the ground : and unless some of them , or those who are capable to understand it to be true , be formally infallible , it would work less effectually in all those who should re●lect that they saw not but it might be false , or be made so reflect by others who were enemies to faith ; nor could the truth of christian faith be defended , or made out , or be justifiably recommended to others as true , nor with wisdom and honesty be profest true , by those who judge themselves capable to look through it's grounds and yet see nothing conclusive of truth in them . wherefore this fallible certainty of his destroys all efficacy , all defence and even essence of faith , and consequently radically subverts and overthrows all christian virtue , and all true goodness . which , i attest the authour and finisher of our faith , is the true reason why i with so much zeal and earnestness oppose him and his friend , for advancing vncertainty , and consequently scepticism in faith , however they and their angry passionate party are pleas'd to apprehend me . i perceive dr. st. will hope to evade by saying that christian virtue may be upheld by the certainty we have of some points of faith , though others be vncertain : which points , to make his uncertainty of faith go down the better , he cals here opinions . but , if he means by opinions the tenets of a trinity , christs godhead and presence in the b. sacrament ( all most highly concerning christian life one way or other ) in which we discern great parties differing who all ●dmit the scripture and use the best means to interpret it as far as we can perceive ; nay , and consider the consequence of mistaking too , which he makes the very best means of all : if , i say , these and such as these be the opinions he speaks of , and counterposes them to means to keep men ▪ from sin in their lives ; and that the rule of faith he assigns leaves whol bodies of reliers on it in actual errour in such fundamental points of faith and of most high concernment to good life , as has been shown , even while they proceed upon it ; 't is evident 't is not the rule god intended his church and mankinde to build their faith on , and so none can presume of security of mistake by relying purely upon it ; but all of concern not known before by some other means , that is all which it alone holds forth , may be also liable to be a mistake likewise ; unless some other authority more ascertainable to us then it abets it's letter in such passages as are plain because they are either meerly moral or narrative ; or explain it's sense in others which are more spiritual and supernatural and so more peculiar and fundamental to christianity . recapitulation . to meet with the absurd positions exprest or else imply'd in the doctrin deliver'd here by dr. st. in these last eleven principles of his , i take leave to remind the reader of these few opposit truths establisht in my former discourse . 1. that assent call'd faith , taken as built on the motives left by god to light mankind to the knowledge of his will , ( that is taken as it ought to be taken , and as 't is found in the generality ) is for that reason absolutely ( that is , more then morally ) certain , or impossible to be false . 2. though the nature of assent depend immediatly on the evidence we have of it in our minds when 't is rational ; yet in case it be true , as the assent of faith ought to be , it must necessarily be built and depend fundamentally on the nature of the thing ; since without dependance on it , this evidence it self cannot possibly be had . 3. a man may be materially infallible , or out of possibility of being actually deceiv'd in judging the divine authority is engag'd , by adhering to another's iudgment who is infallible , or in the right in thus judging , though he penetrate not the reason why that other man comes to be infallible . also he who is thus infallible , being in possession of those truths ( reliev'd upon the divine authority as the formal motive of believing them ) which truths as principles beget those good affections in him in which consist our christian life : such a man , i say , has consequently enough ( speaking abstractedly ) for the essence of saving faith , though he be not formally or knowingly infallible by penetrating the conclusiveness of the grounds of faith. 4. to be thus materially infallible , or thus in the right in judging the divine authority is engag'd , is requisite and necessary for the essence of faith ; otherwise the believing upon the divin authority when 't is not engag'd , and so perhaps the believing and holding firmly to abominable errours and hereticall tenets might be an act of faith ; to assert which , is both absurd and most impious . 5. 't is requisite to the perfection of faith to be formally or knowingly infallible that the divine authority is engag'd . for , since it hazards heresy and errour to judge that the divine authority is engag'd for any point when 't is not , it ought to breed suspence and caution in reflecters till they see it engag'd : & consequently the better they see this the more he●rtily they are apt to assent to the point upon the divine auth●rity : so that the absolute certainty of the grounds which conclude the divine authority engag'd , betters and strengthens the act of faith. 6. however it be enough for the faith of those whose downright rudeness lets them not reflect at all , to be only materially infallible that god's authority is engag'd , yet 't is besides of absolute necessity to reflecters who raise doubts , especially for those who are very acute , to discern some reason which cannot deceive them , or to be formally or knowingly infallible that 't is indeed actually engag'd for those points . otherwise it would follow that provision enough had been made by god to satisfy or cause saving faith in fools , and none at all to breed faith wise men ; which , without satisfaction in this in point is in possible to be expected in such through-sighted reflecters . the same formal infallibility is necessary for the wisest sort of men in the church , both to de●end faith and establish it's grounds in a scholar-like way , as also for their profession of the truth of faith , and other obligations incumbent on them as faithfull , and lastly , for the effects which are to be bred in them by faith's certainty . 7. though then the rule of faith needs not to be actually penetrated by all the faithfull while they proceed unreflectingly , yet it ought to be so qualifi'd that it may satisfy all who are apt to reflect and so to doubt of their faith ; that is , it 's ruling power ought to be penetrable or evidenceable to them if they come to doubt : and also so connatural and suitable to the unelevated and unreflecting thoughts of men of all sorts , that it be the most apt that maybe to establish the faithfull in the mean time and preserve them from doubting of their faith. both these are found in tradition , or testifying authority , and not in scripture's letter . that therefore , and not this is the rule of faith. 8. infallible certainty of faith being rejected , the moral certain●y he substitutes must either be a fallible certainty or none ; this later is impious , the former is non-sense ; wherefore all dr. st's discourse of faith , while he rejects infallibility , must forcibly have the one or the other of these qualifications . 9. a firm assent to a thing as true renders no man certain of what he thus assents to ; for so hereticks might be truly certain of all the pestilent errours they hold , so they but firmly assent they are true. 10. faith being the basis of all christian virtues , on which all our spiritual edifice is built , and from whence we derive all the certainty we have of all that concerns it , ought by consequence be better grounded and firmer then any or all it's superstructures . also , 't is ill divinity to counterp●se matters of faith to the means to keep men from sin in their lives , since matters of faith or christ's doctrin is the very best of those means ; or to pretend that errours in opinion ( i suppose he means in faith , that being the point ) are not more dangerous to mens . souls than a vicious life ; for this supposes faith no part of a christian life , nor infidelily , heresy ; iudaism or turcism to be vices : which , by consequence , degrades christian faith from being a virtue , contrary to the sentiment of all christianity since the beginning of the church . i shall hope from any impartial and intelligent reader who is a christian , that he will acknowledge these posi●ions of mine bear a clear evidence either in the● s●lves , or in their pr●ofs ; and consequently , that the opposite ones advanc't either explicitely or implicitly by dr. st. are both obscure and ( which is worse ) vntrue . the total account of dr. st's principles . thus have i spoken distinctly and fully to dr. st's . principles . it were not amiss to sum up their merits in brief , and give a short character of them ; that so it may be seen how infinitly short they fall of deserving so honorable a name . but , first , we are to speak a word or two to the principles agreed on by both sides : of which the first and third are great truths , and the word , god and obedience due to god , now & then barely nam'd ; but no kind of conclusions , are drawn from those two particular propositions influential to the end intended , viz. to reduce the faith of the protestants to principles ; whence , though they are most certain truths , yet , as standing here , they are no principles . the 2d and 4th which concern god's attributes , are not at all us'd neither . for he cannot use them alone to evince scripture's letter is the rule , unless he first prove that scripture's letter is the fittest for that end , and that therefore it become gods's attributes to chuse it ; which he no where does : and whereas he would argue thus , princ. 7. god hath chosen it for a rule , therefore 't is agreeable to his attributes ; 't is both frivolous , because all is already concluded between us if he proves god has chosen scripture for that end , for then 't is granted by all it must be agreeable to his attributes ; and also preposterous , for he makes that the conclusion which should be , in case he argu'd from god's attributes , the principle : for his argument ought , in that case , to run thus ; gods wisdom and goodness has chosen that for a rule which is wisest and best to be chosen ; but scriptures letter is such ; therefore he has chosen it for a rule . the 4th and 5th are either never made use of by him as principles , or else they make directly against himself ; for fallible certainty , only which , having discarded that which is infallible , he sustains , can never make any one know what is god's will. this is an ill beginning , and a very slender success hitherto ; let us see next whether he has better luck with his own principles . the first , taking the words literally and properly as they ought to be taken in principles , is against himself : for he confesses there that such a way of revelation is in it self neccessary to our intire obedience to god's will , as may make us know what the will of god is ; but common sense tells us that fallible certainty ( which only , having rejected infallible certainty he can maintain ) is farr from making us know : this principle therefore is either against himself , or , if he means to go less by the word know than what is apt absolutely and truly to ascertain , 't is nothing to his purpose ; for so , it can only settle opinion and not faith. the second is useless , impertinent , and in part false . the third is false and impertinent to boot , the fourth is ambiguous , and , taken in that sense , when distinguish't , which he seems to aym at , 't is absolutely false . the 5th is absur●d , preposterous and against all art , in putting us to argue from what 's less known to what 's more known ; and withal totally false . the 6th is sophi●tically ambiguous and in great part false . the 7th builds on a groundless pretence , and contains a notorious 〈…〉 . the 8th is to no purpose ; or sin●● ( as appears in the process of his discourse ) he means by the words [ certainly ] and [ know ] only fallible certainty which is none at all , he cannot possibly advance by such a discourse towards the settling us a certain rule of faith. besides he either supposes scripture , as it now stands , sufficient , which is to beg the question ; or else , he confounds god's ordinary power working with the causes now on foot in the world , which only concern'd the present point , with his extraordinary , or what he can possibly effect by his divine omnipitence : the 9th only enumerates the several ways how god may be conceiv'd to make known his will , and , in doing so either minces or else quite leaves out the tradition of gods church : as if it were vnconceivable god should speak to men by their lawfull pastors in the church ; whereas yet himself must confess that in the beginning of the church faith either was signify'd and certify'd by that or no way . the 10th goes upon a false supposition and includes two fallaces , call'd by logicians non causa pro causa , or assigning a wrong cause , and omitting the true one ; also , 't is in part false , in saying words are equally oapable of being understood spoken or written : and lastly , it confounds again god's ordinary power with his extraordinary . the 11th makes account there is no benefit of divine writings but in being the rule of faith , which is against common sense and daily experience . the 12th comes home to the point ; but 't is perfectly groundless , unprov'd , false , and as full of absurdities of severall sorts as it can well ●old . the 13th begins with a false position , proceeds with a false and unprov'd supposition , and endeavours to induce a most extravagant conclusion only from premisses granted kindly by himself to himself without the least proof . the 14tb contains three false and unprov'd suppositions : viz. that god promis't his church to deliver his whole will in writings ; or that the writers of scripture had any order from god to write his whole will explicitly ; or , that the primitive church beleev'd it to have such a perfection as to signify ( without needing the church ) all saving truth to every sincere reader with such a certainty as is requisit to faith. the 15th begins again with a false and unprov'd supposition , and draws thence a consequence not contain'd in the proof , and , in part , against the interest of his own tenet ; and , lastly , brings in confirmation of it an instance which makes against himself . the 16th putts upon catholicks a tenet they never held , and is wholly false , irrational and absurd : assuming gratis this position , that nothing but miracle ought to serve , whether there be other means laid or no ; or , that no proof but miracle can possibly be sufficient to satisfy mens reasons in a thing subject to reason . for , the natural assistance of the church is such of it self , and the suppernatural , supposing the knowledge of sanctity in the church , is as plain reason as that the greatest motives to goodness , and interiour goodness caus'd by those motives , will make those good men who have it act as good men ought and are apt to do . the 17th proceeds wholly upon a false imputation laid on our church , and on his confounding most absurdly the notion of the church with that of the schools ; or rather taking a few speculative divines , and those the weakest , to be the church . the 18th is again built on an unprov'd supposition ( of which kind of grounds he is still very free ) and on a falsely pretended promise from god so to secure any private-spirited contemner of the church that he shall be in the way to salvation whether he err● or no ; though ( as common sense and the order of the world gives it ) he forfeit both his reason and his virtue by not hearing his lawfull and learned pastors rather than his self-conceited ignorant self . the 19th has the same faults with the former , and is wholly false , even though his own supposition , mention'd in the close , were freely granted him , which 't is not . the four principles following are made up of these errours . 1. that we hold that no man can have a true and saving faith unless he sees and knows that the proponent is infallible . 2. that the nature of assent ( when rational ) depends not on the object . 3. that one cannot have an infallible assent in faith without infallible assistance to judge of the points of faith themselves . 4. that there is no middle between no particular person , and every particular person being formally infallible ; whereas my tenet is that some must be so , most may be so , and all need not be so . 5. that because all must be materially infallible , or in the true faith , but know not how they are so ; therefore 't is useless that any should know how to make out those grounds , to settle , explain , and defend faith and it's certainty . these with his self-contradiction are the jarring elements which compound these four terrible principles , with which he hopes to undermine and blow up the churches infalibility , and the absolute certainty of all christian faith. the 24th gives good words in common of certainty and evidence , but he means by the former fallible certainty , by the later only some probability or improbability , so it but appears so to the subject . and is a total prevarication , from settling the truth of faith to not doubting the truth of the scripture ; of which there is no question . the 25th holds forth a most wicked and gross absurdity , destructive of all certainty , evidence , faith , christianity , and even man-hood , viz. that to assent firmly to any thing as true , is to be certain of it : and intimates two others , viz. that a man who is now certain of a thing , may at another time know that thing to be false , though not at the same time ; as also , that such a certainty is competent for belief or faith. the 26. speaks evident truth in the beginning of it , but is nothing available to his cause , but rather against him . the inference thence is false , being defectively exprest ; and when rectify'd , is also a clear truth , but highly prejudices himself . the 27. is utterly 〈◊〉 of common sense , certainty , faith and christianity . the 28. principle is a weak and inconsistent discourse . the 29. supposes scriptures intelligible enough in all points of faith without the church , and to contain expresly god's whole will , o● every article of faith , or at least with such a ground of it there as that 't is deducible thence by private understandings with a certainty competent for faith ; none of which he has at all prov'd , nor ever will. the 30th and last confesses all men liable to errour in faith , though relying on the means left by god to secure them from it ; which evidently makes that means to be none : and assigns a way for their best security , which all erring sects in the world ( as far as we can discern ) take , and yet still erre . and , lastly , for an upshot , he makes account , like a solid divine , that our christian life is not at all interiour , but only exteriour ; and , consequently , that faith is no part of a christian's life , nor the means to the other parts of it , nor infidelity and heresy a sin or vice ; and then all 's safe , and his principles stand firm : for then 't is evident that every private man may reject the church at pleasure , and be sure to understand as much in scripture as is necessary to salvation ; for , if these be no sins , and so do not damn a man either immediatly or mediatly , there is nothing that will. but indeed , in dr. st's kind of reformation , they are rather to be accounted cardinal and fundamental virtues . such sensless principles ought to produce no better fruit ; for this sutes their practice and his principles : rebel against god's church , break the most sacred order of the world , and do but talk stoutly and with a bold grace and a pretty way of expression of scripture and god's word , and then all is holy and good. reflecting then back on the nature of principles , and considering that to deserve that name they must necessarily have in them two qualifications , viz. evidence in themselves , and influence upon some other propositions which are to derive their evidence from them ; and it being manifest , both out of this short review , and much more out of the full replies to each of them , that not one of those which d. st. here cals principles , but is either vnevident and false ; or , if true , impertinent and void of any the least influence upon the point he aym'd to prove by them : they are clearly convinc't to have nothing in them like principles , or entitling them to the honour of that name ; and that he might with far more reason have call'd them , conceits , paradoxes , quodlibets , or crotchets . and i know no better way for him to vindicate them , but to entreat his fellow-hater of infallibility dr. t. who has a special gift at* putting principles into categorical and hypothetical syllogisms , to undertake these ; that so the world may see the rare consequences that arise from them ; to which , lest he should fail his friend , we now address . the sixth examen of dr. st's six conclusions . any man , who had either heard of logick or reflected a little upon nature , would verily have thought that such obscure principles should necessarily have produc't more obscure conclusions , since the evidence of the later , being deriv'd only from the former and participated from them , must needs be found in a lesser degree of perfection in these , than is the evidence of those former from whence 't is borrow'd and caus'd . but herein consists dr. st's masterpiece ; that though his principles be never so dark , his conclusions are yet as light as noon-day . but i m●st not forestall the reader 's mirth . what i am to do is to declare in short what kind of things conclusions ought to be ; in doing which i will say no more than all men of art in the world , and all who understand common reason will yeeld to be evident . a conclusion , then , 1. is a proposition which follows out of premisses which are it's principles . 2. the knowledge of it's verity depends on our knowing that the premisses ( it's prinples ) are true. 3. therefore , the verity of these premisses must be more known to him whom we intend to convince of the truth of the conclusion , than is the truth of the conclusion it self ; otherwise 't is in vain to endeavour to convince him of this by the other . 4. the consequence or following of the conclusion out of the premisses , or the con●uxion between them , must be made known ; for if by vertue of this coherence it follow not thence , it may be perhaps a great truth , but 't is not at all a conclusion . 5. to do this , 't is requisite that each particular conclusion should either be put immediatly after it●s particular premisses , or else be related to them ; otherwise , how shall any one be able to judge whether they cohere or no , if he know not what things are to cohere . lastly , the conclusion must be such as that in the granting it the victory of the opponent consists ; and so it must come home and close to the very point in difference between the two disputing parties . these short notes duely reflected on , we advance to a nearer view of his pretended conclusions . they are introduc't with these three dry words [ it follows that ] . and here is our first defeat : the consequences are six , the principles thirty ; and yet no light is thought fit to be given us , which conclusion follows out of which principles ; but we are left to grope in the dark , and guess at a thing , which ( as shall be seen hereafter ) no sphynx or o●dipus can ever make any probable nor even possible conjecture of . i wonder to what end he with such exact care noted all both principles and consequences in due order with numbring figures : was it only to give us a sleeveless notice that there were just thirty principles and just six conclusions ? i see no such great mystery or remarkableness in that observation as should deserve such a caution or care. he should then either have omitted these , or else , to shew them usefull , have afforded us a few figures more , relating each conclusion to to it 's respective premisses or principles . but the reason of this carriage is manifest : for , had he done this , we might have examin'd what coherence each conclusion had with it's premisses , and whether it follow'd from them by necessary consequence or no : also , whether the premisses were more evident then it self was : and all those other properties of a conclusion lately noted ; without which 't is the height of non-sense to call any saying a conclusion . had these considerations come to the test , his consequences had come off as ill or worse than his principles . let themselves tell us whether i wrong them or no. it follows that 1. there is no necessity at all or use of an infallible society of men , to assure men of the truth of those things which they may be certain of without , and cannot have any greater assurance , supposing such infallibility to be in them . this proposition is so far from being a conclusion from any principles , much less from his , that 't is self-known to all men of common sense , and amounts indeed to a first principle . for , an infallible society of men , so circumstanc't as he describes , is most evidently needless , and to no purpose ; and so this conclusion amounts in plain terms to this identical proposition , only paraphras'd a little , what 's needless is needless , or , 't is to no purpose to put that which is of no purpose when put , or of no purpose to be put : which are known by the light of nature , and so cannot admit proof . is not this a rare man , who first lays such obscure principles as need proof , and so ought to be call'd conclusions ; and then pretends to infer such conclusions as cannot possibly need proving , being self-evident , and so ought rather to be call'd first principles ? what i desire at present is that he would please to acquaint us out of which of his ●o principles it follows , that what needs not , needs not . if out of none , this is no conclusion , though it be a most evident truth . 2. the infallibility of that society of men who call themselves the catholick church must be examin'd by the same faculties in man , the same rules of triall , the same motives , by which the infallibility of any divine revelation is . this is of the same nature with the foregoing . for , the former part , which says that this infallibility must be examin'd by the same faculties in man , is as plain as 't is that nothing can be examin'd without a faculty or power to examin ; or , that nothing can examin but what can examin , which is evident beyond all possibility of proof : or , was ever any man in this world so silly as to imagin that , whereas we must use our reasoning faculty in judging the infallibility of any divine revelation , yet perhaps we are to make use not of the same faculty , but of our loco-motive , expulsive or retentive faculty , in examining the infallibility of the church ? as for the rest of it ; if he means , by rules of trial and motives , the maxims and reasons we have for holding the truth of any thing ( as he can mean no other ) then 't is manifest that , taking divine revelation for a point of faith reveal'd , 't is infallibility is to be examin'd by the same means other points of faith are , and so 't is to be concluded infallibly true , as other points of faith also are , because the divine authority is shown to be engag'd for the truth of it . again , taking those words to signify the act or way of revealing , which goes before faith , and so is the object of meer natural reason , 't is evident its infallibility is to be examin'd by the same maxims as the infallibility of other human authorities also are , or rather , thus taken , the infallibility of the church testifying deliver'd faith , and the infallibility of the divine revelation are one and the same thing . so that , distinguishing his words to clear his sense , his conclusion plainly amounts to this , that [ points of faith are to be examin'd in the same manner as points of faith are to be examin'd ; ] or else [ that things of such a nature subject to human reason , are to be examin'd in the same manner as things of that nature subject to human reason are to be examin'd . ] or rather , which will fit both of them , that [ things of any nature are to be examin'd as things of that nature are to be examin'd . ] which is so evident to all men of common sense that it cannot need proof , and can scarce admit any ; i am sure is never prov'd by him : that is , 't is no conclusion drawn from any of his principles , but putting in stead of [ the same rules of tryal and motives ] these words [ the same way ] which includes them both equivalently , 't is only a repetition of his 5th and 6th principle , and continues the same affected ambiguity in the word revelation as he us'd formerly ; nay and is the same nonsense too , in case he takes revelation in either place for a point of faith reveal'd , and the infallibility of the church for that only which is built on natural assistance , that is , for it 's human testimony : for so 't is most manifest the same motives neither are nor can be common to both . for points of faith are receiv'd upon authority as their proper motive , and are relative to that ; and the human authority of the church depends on maxims of meer natural reason , and not at all on authority : which evidence they depend upon different motives , and so must be examin'd by motives which are not the same . this pretended conclusion then is no new proposition from his premisses , as a conclusion ought to be , but the self same with them ; and is either self-evident , or else a meer peece of folly and nonsense , that is ( the terms of it being clear'd ) both false and unprov'd , and so again no conclusion , which must be made evident or prov'd . 3. the less convincing the miracles , the more doubtfull the marks , the more obscure the sense of either what is call'd the catholick church , or declar'd by it ; the less reason hath any christian to beleeve upon the account of any who call themselves by the name of the catholick church . no man in his wits could any more doubt of this then of what 's most evident by the light of nature ; for , convincingness of miracles , evidence of the marks , and sense of the church , being evidently means or reasons to believe , this conclusion , putting less of 〈◊〉 these reasons , amounts in plain terms to this indentical proposition [ where there is less reason to believe , there is less reason to believe ] which is dr. st. can show possible to follow out of any of his principles as premisses , as he here pretends , he will do more then miracle . for he hath not there prov'd in the least that our miracles are less conv●ncing , our marks doubtful , our sense obscure ; nor so much as mention'd those points , much lesse gone about to confute our pretence of their convincingnesse and evidence : and , without doing this , to pretend this is a conclusion , and that it follows from his principles , whereas it is incomparably more evident then the best of those he makes use of , is to abuse the common regard due to his readers , and to declare he makes account they never knew what belong'd to ordinary natural logick , or the common light of reason . 4. the more absurd any opinions are and repugnant to the first principles of sense and reason which any church obtrudes upon the faith of men , the greater reason men shill have to reject the pretence of infallibility in that church as a grand imposture . this is just such another as the former ▪ for it being self-evident that absurdities and contradictions are not to be held ; and self-evident likewise that that which recommends such things to our belief 〈◊〉 to be rejected ; this pretended conclusion amounts to this plain truth that [ what has more reason to be rejected , has greater ( or more ) reason to be rejected : ] which is an identical proposition , so plain that it cannot need or admit proof ; and , if it did , or could , there is not the least semblance of any thing offer'd in his principles to prove it by , nor any sentence or clause in them concerning that matter , which has the tenth part of the ●lear evidence that shines in this proposition which he pretends follows from them , as a conclusion . 5. to disown what is so taught by such a church , is not to question the veracity of god , but so firmly to adhere to that , in what he hath revealed in scriptures , that men dare not out of love to their souls reject what is so taught . the first part of this , is of the same nature with the former : for the words [ such a church ] and [ so taught ] meaning absurdly and repugnantly to first principles , the truth of it is full as self-evident to all christians who hold god the authour of truth , as 't is that [ the authour of truth is not the authour of lies . ] the rest of it , which would seem to put the opposite to the foregoing part , and tels us that to disown what is so taught by such a church is firmly to adhere to what 's revealed in scripture , &c. is absolutely false ; for to disown what is so taught by such a church , amounts to no more but to hold to the first principles of sense and reason in points conrrary to those principles , obtruded by that church ; which a man may do and yet be an athiest , for any thing dr. st. has brought to make him adhere to scripture : for i much doubt that a profest fallible certainty , for such wonderful & extraordinary points as he will be bound to believe if he becomes a christian , will scarce be able to give him full satisfaction of their truth , if he guide himself by the first principles of reason , as dr. st. pretends he should . nor is it in dr. st's love of his soul , as he like a saint pretends here , but humour and interest , to adhere so firmly to his private interpretation of scripture for his rule of faith ; which he cannot but see has not in it the nature of such a rule , nor consequently was ever intended by god for such an end : since , renouncing infallibility in men , he must confess that all possible means being used to finde out truth by interpretations of scripture no better grounded , it still leaves all the reliers on it in a possibility of being mistaken ( as himself also confesses princ. 30. ) that is , insecure that their faith is true , or only fallibly certain of their faith. before i proceed to his sixth and last conclusion , it were not amiss to examine these according to the no●es put down formerly containing some qualifications necessarily belonging to all conclusions ; and to show by their want of all those how utterly unlike these five last are to what they pretended to be . and first , not one of them follows out of his principles as from their premisses , as i show'd in each of them . 2. their verity is known and evident to all mankind independently on those principles of his . 3. their verity is more known than is that of those principles . for , speaking of the main import and weight of them ( abstracting from some particular words and phrasing his notions ) they are all in a manner self-evident and unexceptionable ; whereas his thirty principles are liable to multitudes of exceptions , as hath been shown in the proper answers to each . 4ly and 5ly the consequence , connexion or following of these pretended conclusions out of their premisses is not so much as attempted to be shown , nor any one of them related to any principle or principles ; but all the figures which distinguish both the one and the others stand for cypher● and are useless . lastly , were all these conclusions , granted him , yet still he is never the nearer having prov'd or compas't what he intended . for , suppose we granted that there can be no necessity of an infallible society of men to do that which can be done as well without them ? what if the supernatural infallibility of the church must be examin'd by the fame faculty and the same ways points of faith are , or it 's natural infallibility the same way it 's natural or human authority is examin'd ? what if we have less reason to believe it , if it's miracles be less convincing , it's marks more doubtfull , and it's sence more obscure ; and greater reason to reject it , the more absurd it's opinions are , and repugnant to the first principles of sense and reason ? what if to disown such doctrines be not to question god's veracity ? what , i say , if all these were granted by us ( as they would have been very readily at the first , though he had never skirmish't and flourish't and kept this pother with laying so formally six principles agreed on by both sides , and then thirty other of his own ? ) yet , he is not one jot the nearer the reducing the faith of protestants to principles which was promis't us at the beginning , and so we ought to expect the performance of it when he had deduc't his conclusions , which use to infer the intent propos'd to himself by the disputant , and to come home to the very point the arguer would be at . indeed , if he could show us solidly that infallibility in a church were useless ; that , examin'd by such ways and means as it ought , it would be overthrown and could not stand the trial ; that it's miracles were unconvincing , it's marks doubtfull , it 's sense declar'd by it obscure , or that it's opinions were indeed absurd and repugnant to the first principles of sense and reason : very great matters had indeed in that case been done against our church and faith , yet still nothing at all to the establishment of his own . a catholick might in that case have indeed lost his own faith , and be to seek for another , but never find any meerly by means of these destructive positions alone ; unless dr. st. can settle him some other ground built on better principles and such as are competent to settle faith on , which fallible certainty ( were it sense ) will never reach . so that were all his conclusions hitherto freely granted , he is still as far from having attain'd what he propos'd to himself and promis't others , as at the beginning , nor can ▪ it be imagined why he makes us this mock-shew of consequences , but only , that as at the beginning he put down most undeniable and most sacred principles agreed on both sides , so to make his readers apprehend before-hand he must needs conquer who had such sure cards to play ( though by his shynesse to make use of them and apply them home it appear'd he had no title to them . ) so now he puts five undeniable propositions for conclusions to make weak nnattentive readers imagine he had actually conquer'd , for nothing sounds a more compleat victory , that to in●ferr evident conclusions ; but the ill luck is , not one of them is a conclusion , not has that kind of evidence in it which is peculiar to such propositions , viz. evidence-had by means of proof , but they are all evident of themselves or self-evident , and so a good plot is unluckily spoil'd , i have yet one thing more to say to them , that they have all of them evidently the nature of premisses in them , and would do extraordinary service to his cause taken in that capacity ( as far , i mean , as he ayms to overthrow the catholick church ) if the badness of it would let him pursue them and stand by them and apply them . to show which i will put them down in a clear method , that it may be seen where the point sticks . the first conclusion then has in it the nature of a major proposition ; and put in a discourse , stands thus . that infallibility without which men may be certain of faith , and cannot have greater assurance of faith were it put , is not necessary to be put . but suoh is the infallibility of the church of rome . therefore the infallibility of the church of rome is not to be put . the second stands thus , ( if it can at all concern the purpose . ) that infallibility which is to be examin'd by the same faculties , rules of trial and motives by which the infallibility of any divine revelation is , cannot bear the test , but must be overthrown . but the infallibility of the roman catholick church is to be thus examin'd . therefore it cannot stand the test , but must be overthrown . the third stands thus . that church whose miracles are less convincing , marks more doubtfull , sense more obscure , has less reason to be beleev'd . but such is the church of rome . therefore she has less reason to be beleev'd . the fourth thus . the infallibility of that church whose opinions are absurd and repugnant to the first principles of sense and reason has great reason to be rejected as a grand imposture . but the infallibility of the church of rome is the infallibility of such a church whose opinions are absurd and repugnant to the first principles of sense and reason . therefore it 's infallibility ought to be rejected as a grand imposture . the fifth thus . they who disown doctrins thus absurd and repugnant to the first principles of sense and reason do own and not question therein the veracity of god. but we ( in disowning the roman church ) disown such doctrins ; therefore , we in so doing own , or do not question the veracity of god. by which discourses 't is evidently seen that the natural posture and place for these five propositions , in an attempt to overthrow the roman churches infallibility , and to excuse the protestants for not obeying her , as is here intended , ( for they are nothing at all to the reducing the faith of protestants to principles , which they were pretendedly brought for ) is to make them the major propositions , where the chief principles to all conclusions use and ought to be placed . 't is evident also that these premisses or principles stand firm in their own undeniable verity ; and the only thing for him to do is to make good all the minor propositions ; which done , all the conclusions must necessarily follow , and so his work is done ; as indeed it always ought to be when the conclusion is inferr'd . whereas , making these major propositions the conclusions , 't is manife● he is to begin again and argue from them , when he had concluded , and so was at an end o● his discourse . so that 't is most palpably evident , that dr. st. most absurdly , unskilfully and prepo●cerously made those his principles which were obscure and ungranted and had hundreds of exceptions against them , and so needed proof , that is , made those his principles which ought to have been his con●lusions ; and put those for his conclusions which were in a manner self-evident and must be granted by all mankind , and which naturally ought to be the majors in any discourse on this subject ; that is , he mistook principles for conclusions and conclusions for principles ; which perhaps was the reason he made use of those words [ reduc't to principles ] in stead of deduc't from principles ; intimating thereby , that his conclusions were all of them indeed principles . did ever logick and common sense go thus to wrack ? his 6th ▪ conclusion remains yet to be spoke to , and 't is this . 6. though nothing were to be believed as the will of god , but what is by the catholick church declareed to be so , yet this doth not at all concern the church of rome , which neither is the catholick church , nor any sound part , or member of it . this is far from being self-evident as were the former , but of it self as obscure as may be , and in that regard is capable of being a conclusion , had there been any premisses to inferr it . it comes home also to the point as far as his intent was to impugn catholicks ; for were that which it contains concluded , it would import no less than the utter overthrow of the roman cause . but , where are the premisses or principles which are to infer it ? must every bold and unprov'd saying , and which begs the whole question , be cal'd a conclusion whether it have any principles or no to prove it by ? if then it have none , why does he put it for a conclusion , and so pretend he has concluded it ? if any , why does he not show us them , and relate to them ? is there any thing more important then to be acquainted with those perillous all-overturning principles on which a conclusion so desperately destructive to rome is grounded ? or , may we not justly suspect that not giving us notice with which of his insignificant thirty principles this romantical sixth conclusion had any commerce , he was conscious to himself it follow'd from none of them ; and yet notwithstanding having a mighty mind to be thought to have concluded it , he therefore very politickly call'd his own saying a conclusion . i know he has pretended elsewhere idolatrous worship ( forsooth ) has corrupted her and made her unsound , and twenty other flaws he findes in her ; but then he ought to have made this proposition be related to those discourses , and not pretend they follow out of his thirty principles where not a word to that purpose is found . moreover , these churches now in communion with rome were once true churches ; how came they then , or when , to be now so rotten and unsound : let the time be assign'd when by altering their faith and worship they became corrupt : let the persons , place , manners of beginning , proceeding and other circumstances be particulariz'd , that so a matter of fact of this manifest and concerning nature may be made credible : above all , how it happen'd that matters of this notorious and important nature should remain unrecorded , and still believ'd that no such change was , and this upon the score of a testifying authority , so great , that it must be confest even by our enemies , that it was never heard since the foundation of the world , that so many vast nations should swallow so prodigious an errour so tamely in a most manifest and most concerning matter of fact , and which , if it be indeed an errour , none can be absolutely secure of the existence of any former kings or actions done before our times , much less of the authority or text of any book in the world . but , i suppose , if these things be prest , the best answer will be some text of scripture , as that the enemy sowed tares while men slept ; which , interpreted by dr. st's private spirit , shall sanctifie to us this prodigious piece of non-sense , that the roman-catholick church alter'd her faith and christian practise , and yet none observ'd it or took notice of it ; that is , that those many millions of her subjects begun ( as they must at one time or other if she indeed alter'd her faith ) to believe and practice otherwise then they did , yet none of them knew they did so : all slept , and were wrap't up ( god wot ) in the dark night of ignorance , till owl-ey'd luther even at that mid-night of infidelity most blessedly espy'd the light of the gospel dawning , and show'd it to dr. st's predecessors . now , whoever reflects how considerable a part of christianity those churches in communion with rome make , and how many abominable corruptions or sicknesses there are in her , if those of dr. st's private-spirited church may be trusted , will with good reason conclude that the church has as many diseases in her as an old horse , and very few limbs of her free ; so that it will appear she for whose sake whole nature was made is the greatest monster for wretchedness , and that her condition is more miserable then any other thing in nature : and consequently , that god's providence has a slenderer care of his church then of the most trifling toy in the world ; which ill sutes with the great wonders and extraordinary things he has done for her ; as being made man , dying for her , and such like . it were good too to know how long a memb●● of the church may remain unsound ere it be time to cut it off ; also , whether it can be cut off , or who are likely to cut it off : without which the churches case must needs be most desperate , to be almost from top to to● as full of diseases as she can well hold , and no means extant to give her help . but alas , 't is so evident that there are none in the world but her self and some few sects that have manifestly gone out from her , and it sounds so unnaturally , to say the tree can be cut off from it's branches , that whatever such talkers may say in common , yet come once to put it in execution the absurdity of the practice of it bewrays the falshood of tenet . but to come closer to this voluntary saying of his ; either the church of rome relies for the certainty of her faith , on , the right rule of faith appointed by god , or she does not : if not , she has no faith at all , but only opinion ( however she may hap to be in the right in many points she holds ) for her assent will want the certainty requisite to faith , as not being built on the stable grounds god had laid to give it that certainty ; and , if the church of rome have no faith 't is impossible she should be a church , or any part of a church , sound or unsound , as wanting what 's most essential , true faith ; and so dr. st. has provided rarely well for the mission of his own church ; for , if ours were no church , she had no church-authority ; and if she had none her self , 't is evident she could give none : whence will follow that the reformed churches deriv'd nothing which was constitutive of a church from any foregoing one , but were wholly erected anew ; and then i would know what authority , under that of iesus christ who constituted the church at first , had power to constitute it anew . but if dr. st. says , that the church of rome rely'd on the means left by god to ascert●● faith , then 't is manifest that doing so she could not erre in faith , and so is as sound as may be , whatever our talking disputant says . since then there is no middle between [ relying on the means left by god to ascertain faith ] and [ not relying on it ] and so that body in communion with the roman church must necessarily do one of them ; and if she does rely on it she must needs have all true faith , and so be very healthfull or sound ; if she does not , she m●st needs have no true faith at all , and so not only lose her health but her essence too , which by consequence un-churches the reformers also , it were good dr. st. would consider the point over again , and not talk thus any thing at random without proof . as for his saying ( for saying things craftily , and prettily is his only talent ) that the church of rome , by which i presume he means , as we do , those churches in communion with the roman , is not the catholick church , this will be best decided by settling the certain rule of faith , and then , by applying of it , to consider whether any body out of her communion have not deserted that rule ; which if they have , they will be prov'd thence to have no faith , nor consequently to have in them the essence of a church ; and so if this defect appear in them all , they can be in true speech no parts of the church ; in which case it must necess●●ily follow that those in communion with the roman are the catholick church . let us begin with grounds and pursue them by close discoursing and things will easily be decided : but this talking voluntaries , this countersfeiti●g and pretending to principles and conclusions when there is in reality neither the one nor the other , is good for nothing but empty show . these excellent performances having emboldend this man of confidence to conceit he has done wonders , he sounds the triumph of his own victory in these words . this may suffice to shew the validity of the principles on which the faith of protestants stands , and the weakness of those of the church of rome . these words give us occasion to reflect back on his promise and his performances : his promise was to reduce the faith of protestants to principles ; what he has perform'd is this . he has not yet laid one proposition which is to him a principle ; ( that is , which he makes use of to conclude what he designs ) but what is both obscure and false ; he has settled no faith at all but brought all into opinion , by discarding infallible , and maintaining only fallible certainty . and had he indeed settled any faith , yet he has not produc't own word to settle the faith of protestants in particular , but all will equally fit a socinian or a quaker ; and his way of managing his rule will much better sute with a quaker or any fanatick than with a protestant . also , in stead of reducing to principles , he at first begins to deduce from principles , and in the process of his discourse he puts conclusions for principles , and principles for conclusions ; and so reduces and deduces , that is draws backwards and forwards , blows and sups both at once . in a word , the total sum of his heroick atchievments amounts to this . he has layd thirty principles , which wanting either evidence or else necessary influence upon what he pretends to prove , are no principles : he hath so reduc't to those principles that he makes six conclusions follow , that is , he deduces from them ; and , so , he has so reduc't to principles , that he has not reduc't to them . he has put that for a rule , which wanting power to direct aright those who are ro rely on it , is evidently no rule ; he has attributed such a certainty to his faith , as is a fallible one , that is no certainty but a chimaera : and consequently he has so principl'd faith as makes it no faith , but opinion only . he has made six propositions so follow out the thirty , which for want of necessary coherence with them do not follow ; lastly , he has made those to be conclusions which for want of premisses , and by reason of their greater evidence than is fonnd in his prin●iples , and for many other regards , are not conclusions but rather principles . all which is shown in their proper places . so that , his perplexing intricacy in contriving and posturing his words oddly , being once unravell'd , their affected ambiguity clear'd , and his insignificances and incoherences layd open , the common light of nature will inform any attentive and intelligent reader that dr. st. has not reduc't the faith of protestants to principles , but that his whole discourse attempting it is reduc't to contradictions . yet in confidence of his vast performances he ventures upon this grand conclusion that shall strike all dead . from all which it follows that it can be nothing but wilfull ignorance , weakness of iudgment , strength of prejudice , or some sinful passion , which makes any one forsake the communion of the church of england , to embrace that of the church of rome . but with how much greater reason may i conclude , that ( in case the church of england owns his way of discoursing her● , and holds not that the tradition , practice and sense of gods church is to give us that assurance of the meaning of scripture as to build faith on it , but that 't is to be left to every priv●te mans fancy to be his own iudge in that affair ) nothing but either an invincibly-weak ignorance , or the wicked sin of spiritual pride ; making private men scorn to submit their judgments to persons wiser than themselves , or to be taught by their lawfull pastors whom god has appointed for that end , can make any man remain in the communion of the church of england , and not unite himself to the communion of the church of rome . especially , since they all hold that faith cannot possibly be false , & so must hold that the means to faith cannot possibly lead the reliers on it into errour , and yet ( if but meanly verst in the world ) they must needs experience that those who do rely on their own sense of scripture differ in most fundamental points of christianity , and so , oneside necessarily erre in so doing . finis . transition to the following discourse . having thus totally defeated dr. st's . attempt to reduce his faith to principles , and shown that in stead of performing this , all the most substantiall parts of his discourse are reduc't to so many contradictious , it may perhaps be expected i should assert the truth of my own by showing that 't is built on such firm and evident grounds . but i presume i have already perform'd this in my sure-footing and its corollaries , as also in faith vindicated and its inferences ; and , if it shall appear needfull or be requir'd of me by learned men , it may perhaps hereafter be brought into a closer and more rigorous form. yet , that it may be seen how easily our discourses concerning the certainty and ground of faith are resolvable into evident principles , i shall annex for an instance a small peace of mine ; whi●h , though it was never pretended to be a severe process by way of principles , but only meant for a connected discourse , yet i doubt not but i shall show that each main ioynt of it where it speaks assertively , has a firm and evident principle at the bottom , giving it stability and evidence , and through vertue of these qualifications , rendering it solidly and absolutely convictive● the method ▪ to arrive at satisfaction in religion . 1. since all superstructures mn●t needs be weak whose foundation is not surely laid ; he who desires to be satisfy'd in religion , ought to begin with searching out , and establishing the ground on which religion is built ; that is , the first principle into which the several points of faith are resolv'd , and on which their certainty , as to us , depends . 2. to do this , 't is to be consider'd , that a church is a congregation of faithful , and faithful are those who have true faith ; wherefore , till it be known which is the true faith , it cannot be known which is the true church . again , a council is a representative , a father , an eminent member of the church , and a witness of her doctrin ; wherefore , till it be known which is the true church , it cannot be known which is a council , or who a father . lastly , since we cannot know which is scripture , but by the testimony of those who recommend it ; and of hereticks we can have no security that they have not corrupted it in favour of their false tenets ; neither can we be secure which is scripture , till we be satisfy'd who are the truly faithful , on whose testimony we may safely rely in this affair . 3. wherefore , he who sincerely aims at satisfaction in religion ought first of all to find out and establish some assured means or rule by which he may be secured which is true faith ; for till this be done , he cannot be secure either of scripture , church , council , or father , but having once done this , is in a ready way to judge certainly of all ; whereas if he begin with any of the other , or indeed argue from them at all , till the rule of faith be first settled , he takes a wrong method , and breaks the laws of discourse , by beginning with what is less cortain , and indeed to him as yet uncertain ; and in effect , puts the conclusion before the premisses ; unless he argue , ad hominem , or against the personal tenets of his adversary , which is a good way to confute , but not to satisfie . 4. and , because the rule of faith must be known before faith can be known , and faith before scripture , church , councils and fathers ; it appears , that to the finding out this rule no assistance of books will be requisite , for every one who needs faith , is not capable to reade and understand books : there is left then only reason to use in this inquiry ; and , since people of all capacities are to be saved , much sharpness and depth of wit will not be requisite , but plain n●tural reason rightly directed will suffice . 5. this being so , the method of seeking satisfaction in religion , is become strangely both more short and easie . for , here will need no tedious turning over libraries , nor learning languages , nor endless comparing voluminous quotations , nor so much as the skill to read english , all being reduc'd to the considering one single point ( but such an one as bears all along with it ) and this too comprehensible , ( as will appear ) to a mean understanding . again , the large debating particular points in a controversiall way is by this means avoided . for , when the right rule of faith is certainly known , then as certainly as there is any faith in the world , all that is received on that rule is certain , and of faith . not but that 't is of excellent use too , to cherish and strengthen the faith , especially of young believers , by shewing each particular point agreeable to right reason and christian principles , and recorded expresly in , or deduced by consequence from the divinely-inspired books . 6. lastly , this method is particularly suitable to the nature of sincere inquirers ; who , if they want the liberty of their own native indifferency , and be aw'd by any authority whatever before that authority be made out , cannot but remain unsatisfy'd , and inwardly feel they proceed not according to nature and the conduct of unbyast reason ; whereas , when the authority is once made evident , reason will clearly inform them that it becomes their nature to assent to it . 7. but how will it appear that 't is so easily determinable by common reason , which is the right rule of faith ? very evidently . but first we must observe , the assent called faith , depends upon two propositions , [ what god hath said is true ] and [ god hath said this ] out of which two necessarily follows the conclusion , that this or that in particular is true . of these two we are concerned only in the later : for to examin why god is to be believed when he has said any thing , which they call the formal motive of faith , is not a task for those who own christianity . but all we have to do is to finde out what god hath said , or ( which in our case is all one ) what christ has taught ; and that , whatever it be which acqnaints us with this , we call the rvle of faith ; as that , which regulates our belief concerning christs doctrine , or the principles of religion . now i affirm i● may be obvious reason be discover'd which this rule is ; and that by looking into the nature of it , or considering what kinde of thing it ought to be ; which is no more than attentively to reflect what is meant by those two ordinary words , rule & faith . 8. and both of them acquaint us that the rule of faith must be the means to assure us infallibly what christ taught . for , in case a rule , though we apply it to our power , and swerve not from it , leave us still deceivable in those points in which it should regulate us ; we need another rule to secure us that we be not actually deceiv'd , and so this other and not the former is our rule . next , faith ( speaking of christian faith ) differs ●rom opinion in this , that opinion may be false ; but faith cannot : wherefore the rule of faith , both as 't is a rule , and as it grounds faith , doubly involves infallibility in its notion . 9. let us apply this to scripture and tradition , ( for setting aside the light of the private spirit grounding phanaticism , there are no more which claim to be rules of faith ) & see to which of them this notion fits ; that is , whic hath trnly the nature of the rule of faith . and this is perform'd by examining which of them is of its own nature , if apply'd and held to , able to assure us infallibly , that christ taugbt thus and thus . 10. and for the letter of scripture , not to insist that , if it be deny'd , as many , if not all the parts of the new testament have been by some or other ; or mention that those who receive the bo●ks , do often and always may doubt of almost any particular text alledged , whether some fault through malice , negligence , or weakness be not crept into it ; in which cases the letter cannot evidence it self , but needs another rule to establish it ▪ i say , not to insist upon these things , which yet are undeniable , we see by experience multitudes of sects differing from one another , and some in most fundamental points , as the trinity and godhead of christ ; yet all agreeing in the outward letter . and it is not onely uncharitable , but even impossible to imagin that none among so v●st multitudes do intend to follow the letter to their power , while they all pro●ess to reverence it as much as any , read it frequently , study it diligently , quote it constantly , and zealously defend the sense which they conceive of it , fo far that many are even ready to die for it : wherfore it cannot be suspected but they follow it to their power ; and yet 't is so far from infallibly teaching them the doctrine of christ , that , all this notwithstanding , they contradict one another , and that in most fundamental points . the bare letter then is not the rule of faith , as not being of its own nature able to assure us infallibly , though we follow it to our power , what christ has taught ▪ i would not be mistaken to have less veneration than i ought for the divine books , whose excellence and vsefulness as it is beyond man to express , so peradventure among men there are not many who conceit this deeper than my self ; and i am sure not one amongst those who take the confidence to charge us with such irreverent thoughts : but we are now about another question . they are the word of god , and their true sense is faith ; we are enquiring out the rule of faith ; whose office t is not to satisfy us that we ought to believe what god has said , which none doubts of , but what it is which god has said . and i affirm , that the letter alone is not a sufficient means to assure us infallibly of this ; and the experience of so many erring thousands , is a lamentable but convincing proof of it . 11. on the other side , there needs but common sense to discern , that tradition is able , if follow'd to ones power , to bring infallibly down to after ages , what christ and his apostles taught at first . for ; since it means no more but delivery of faith by daily teaching and practise of immediate forefathers to their respective children ; and it is not possible that men should be ignorant of that to which they were educated , of that which they daily saw ; and heard and did ; let this rule be follow'd to ones power , that is , let children resolve still to believe and practise themselves what they are taught by , and practis'd with their fathers ; and this from age to age ; and it is impossible but all succeeding children which follow this rule , must needs from the apostles time to the end of the world , be of the same faith which was taught at first : for , while they do thus , there is no change ; and if there be no change , 't is the same . tradition then , thus understood , has in ▪ it the nature of the rule , of faith , as being able , if held to , to bring down infallibly what christ and his apostles taught . 12. we have found the rule of faith , there remains to find which body of men in the world have ever , and still do follow this rule . for , those , and onely those , can be infallibly assured of what christ taught , that is , can onely have true faith ▪ whereas all the rest , since they have but fallible grounds , or a rule for their faith which may deceive them , cannot have right faith , but opinion onely ; which may be false , whereas faith cannot . 13. and first , 't is a strong presumption that those many particular churches in communion with the roman , which for that reason are called roman-catholicks , do hold their doctrine by this infallible tenure ; since they alone own tradition to be an infallible rule , whereas the deserters of that church write whole books to disgrace and vilify it : and , since no man in his wits will go about to weaken a tenure by which he holds his estate , 't is a manifest sign that the deserters of that church hold not their faith by the tenure of tradition , but rather acknowledge by their carriage that tradition stands against them ; and that 't is their interest to renounce it , lest it should overthrow their cause : wherefore , since tradition [ § . 11. ] is the only means to derive christs doctrin infallibly down to after ages , they , by renouncing it , renounce the only means of conveying the docttine of faith certainly to us , and are convinc'd to have no faith , but only opinion . and not only so , but even to oppose and go point-blank against it , since they oppose the only-sure method by which it can with certainty come down to us . 14 besides , since tradition ( which i always understand as formerly explicated to be the teaching the faith of immediate forefathers by words and practise ) hath been proved the only infallible rule of faith , those who in the days of k. henry viii . and since have deserted it , ought to have had infallible certainty that we receded from it formerly : for , if we did not , but still cleav'd to it , it could not chuse but preserve the true faith to us ; and if they be not sure we did not , they know not but we have the true faith ; and manifestly condemn themselves in deserting a faith , which for ought they know was the true one : but , infallible certainty that we had deserted this rule , they can have none , since they neither hold the fathers infallible , nor their own interpretation of scripture ; and therefore unavoidably shipwaack themselves upon that desperat rock . which is aggravated by this consideration , that they built not their reformation upon a zealous care of righting tradition , which we had formerly violated , nor so much as testimonial evidence ( as shall be shown presently ) that we had deserted it ; but all their pretence was that we had deserted scripture : and , because they assign no other certain means to know the sense of the holy books but the words , and those are shown to be no certain means [ § . 10. ] 't is plain the reformers regarded not at all the right rule of faith , but built their reformation upon a weak foundation , and incompetent to sustain such a building . whence , neither had the first reformers , nor have their followers , faith at all , but only opinion . 15. on the contrary , since 't is known and agreed to by all the world , at what time all deserters of our church , of what name soever , broke from us ; as also who were the authors and abettors , and who the impugners of such new doctrins ; besides , in what places they first begun , and were thence propagated to others : but no such thing is known of us even by our adversaries , whom it concerns to be most diligent searchers after it ; seeing they are in a hundred mindes about the time when , and the persons who introduc'd these pretended new doctrins of ours , which they say vary from scripture ; as may be seen by their own words in several books , and amongst others , one call'd , the progeny of protestants , and this for every point in which they pretend we have innovated : 't is plain that when we charge them with deserttng the known doctrin of the former church , and the rule of faith , we speak open ▪ and acknowledg'd evidence ; when they accuse us of the same , their charge is obscure and unknown even to the very accusers ; nay , plainly prov'd false by the necessity of the things being notorious , if it happen'd , and the constant disagreement of those who alledge it , when or how it happen'd . 16. i say notorious ; for , since points of faith which ground all christian practise , are the most concerning truths in the world , it cannot be but the denyal of such truths must needs raise great commotions before the opposite truths could be nniversally spread ; and the change of christian practise and manners which depend on those truths , must be wonderfully manifest and known to every body ; wherefore ; had we been guilty of such a change , and introduc'd new tenets , and propagated them over the christian world as is pretended , it must needs be manifestly and universally known that we did so ; neither is it possible the change should be so insensible and invisible , that our very adversaries cannot find it out ; especially this alone making their victory over us so certain and perfect . for , seeing we own tradition as an infallible rule , we are irrecoverably overthrown , if they make out that we ever deserted it : and , surely , nothing should be more easie than to make out that , than which , if true , nothing can possibly be more notorious . 17. moreover , since it cannot be , that multitudes of men should profess to hold points both infinitely concerning and strangely difficult to believe , and yet own no ground upon which they hold them : if we ever , as 't is said we have , deserted tradition , we must , till the time we took it up again , have proceeded upon some other ground or rule of faith : and , because none ever charged ●s with proceeding upon the letter of scripture or phanaticism , and besides th●se there is no other but tradition , 't is plain we never deserted , but always stuck to tradition . 18. besides , 't is impossible that that body of men whi●h claim for their rule of faith , an uninterrupted tradition from the apo●●les days , should not have held to that rule of faith from the beginning : for , otherwise they must have taken it up at some tim● 〈◊〉 other , and by doing so , profess to the 〈◊〉 , that nothing is to be held of faith , but what descended by an uninterrnpted delivery from the beginning ; and yet at the same time acknowledge that all they then held was not so descended , but received by another rule , this of tradition or uninterrupted delivery being then newly taken up ; which is so palpable a contradiction , that , as humane nature could not fall into it : so , if it could , the very pretence would have overthrown it self , and needed no other confutation . 19. add to this , that none of tbose many sects who from time to time have deserted our church's faith and discipline , and so become her adversaries , ever yet pretended to assign the time when we took up this rule of tradition ; and yet a change in that on which we profess to build all the rest , must needs be of all changes the most visible , and most apt to justifie the carriage of those revolters . wherefore , 't is demonstrably evident on all sides , that , as this present body of men , call'd the roman-catholick church , does now hold to tradition , so their predecessors uninterruptedly from the apostles days did the same ; that is , did hold to it ever . and , since 't is shown before [ § . 11. ] that this rule , if held to , will certainly convey down the true faith unchang'd to all after ages , 't is likewise demonstrable , that they have the true faith , and are the truly faithful , or true church . 20. and hence by the way , is clearly seen what is meant by vniversal tradition , and where 't is to be look'd for and found ; which puzzles many men otherwise very judicious and sincere ; who profess a readiness , nay , a duty to follow vniversal tradition , but they are at a loss , how we may certainly know which is ie. for , since 't is evident that to compleat the notion of the vniversality of mankind , ( for example ) it were absurd to think we must take in brutes too , which are of an opposite nature to mankind , but 't is sufficient to include all in whom the nature of mankind is found ; so , to make np the notion of vniversal tradition , it were equally absurd to think we ought to take in those in whom the nature of tradition is not found , but its opposit , that is , deserters of tradition or their followers ; but 't is sufficient to include those in whom tradition is found as in its subject , that is , adherers to traedition , or traditionary christians . all , therefore , that have at any time deserted the teoching and practise of the immediately fore-going church , how numerous and of what name soever they behave no show of title to be parts of vniversal tradition , ; and only they who themselves do , and whose ancestors did ever adhere to it , how few soever they seem , are the only persons who can with any sense pretend to be those , of whom , as parts , vniversal tradition consists . whence also that rule of vincentius lirinensis , directing us to hold that which is believ'd in all places , all times , and by all , which is so mis-apprehended by our modern dissenters , is clearly understood ; viz. by taking it with restriction to all those who hold to tradition . for , otherwise , should we not restrain it to those only who have adher'd to the rule of faith , but enlarge it to the utmost extent of the words , so as to comprehend also those who have deserted that rule , nothing could possibly be held of faith whlch any heretick had ever deny'd : and so , in stead of being a rule to dist●nguish or know what we are to believe , it would by thus confounding right faith with all the heresies in the world render it utterly impossible ever to know what 's faith , what not , or discern christ's true doctrin from diabolical errours . but to return whence we digrest . 21. it follows from the former discourse , that those men who stick to tradition , can , by applying that their rule , certainly know who have true faith , and which body of men is the true church ; likewise , that a representative of that body is a true council , and that an eminent member of it delivering down to the next age the doctrine believ'd in his , whether by expresly avouching it the chnrches sense , or confuting hereticks , is a true father . lastly , they can have infallible certainty both of the letter and sense of scripture , as far as concerns faith : for , if any fault which shocks their faith , whether of translator or transcriber , creep into any passage , or , if the text be indeed right , but yet ambiguous , they can rectifie the letter according to the law of god written in their hearts , and assign it a sense agreeable to the faith which they find there ; between which and that of the holy writers , they are sure there can be no disagreement , as being both inspir'd by the same unerring light. 22. contrariwise , those that follow not this rule , and so are out of this church , of what denomination soever , first ; can have no true faith themselves : 't is possible indeed and usual that some , and not seldom , many of the points to which they assent , are true , and the same the truly faithful assent to , yet their assent to them is not faith ; for faith ( speaking of christian faith ) is an assent , which cannot possibly be false ; and not only the points assented to , but the assent it self must have that distance from falshood , ( as is prov'd at large in faith vindicated ) else 't is not faith , but degenerates into a lower act , and is call'd opinion : now the strength of an assent rationally made , depends upon the strength of its grounds ; & all grounds of that assent call'd faith , ( i mean such grounds as tell us what christ taught ) besides tradition , are proved ( § . 10. ) weak and none : without it , therefore , there can be no true faith . next , for want of that only infallble ground they cannot have certainty which is true faith , who truly faithful , which the true church , which a true council , who a true father , nor lastly , which is either the letter or sense of scripture in dogmatical passages that concern faith. and , since they have no certainty of these things , they have no right , nor ought in a discourse about faith be admitted to quote any of them ; but are themselves , and the whole cause concluded in this single inquiry . who have a competent , that is , an impossible to be false , or infallible rule to arrive at faith. 23. the solid satisfaction , therefore of those who inquire after true faith , is onely to be gain'd by examining who has , or who has not such a rule . this method is short and easie , and yet alone goes to the bottom . all others , till this be had , are superficial , tedious , and , for want of grounds , insignificant . the former discourse reduc't to principles . to shew the precedent discourse built on most firm and most evident principles , and such as i have describ'd in my preface , i request the reader to look back with attentive consideration upon it's several parts , and he will discern that § . 1. the first paragraph is only a descant upon this proposition [ the ground is to be laid before the superstructures ] or ( which comes to the same ) that [ he who builds must build upon something ; ] or , to put it in more immediate terms [ what 's first is to be begun with ] that is [ what 's first is to be first ] which is resolv'd finally into this proposition supremely identical [ a thing is to be what it is . ] § . 2. the second relies on that famous maxim of logicians , that [ the definition is more known then the thing defin'd ] which is self-evident speculatively : for the words once understood , it comes to this that [ what clears another thing must be clearer it self ; ] that [ what explains , must explain ] the latter part of it implies , that in plain things depending on authority [ honest men are to be trusted before knaves ] which is self-evident practically . § . 3. the third is but an inference from the two fore-going ones , and manifestly depends on the same self-evident principles . § . 4. the fourth is a farther deduction ; and ( since to satisfy rationally is to make men know one way or other ) plainly amounts to this [ what 's to be known by all must be possible to be known by all ] which is as self-evident as 't is that [ that cannot ( or is impossible to ) be done , which is impossible to be ●tne . § . 5. the fifth is only a short descant upon the fore-going parts of this discourse , and so is reduc't into the same grounds with them . § . 6. the sixth is as evident as 't is that [ men are not to assent upon authority ( or believe ) if there be no reason for it ] or that [ rational agents are to act rationally . ] § . 7. the seventh states the question concerning the right rule of faith , and shows the way to look after it by vertue of this plain truth , [ the meaning of the word signifying any natune is the nature signify'd by that word : ] or , which is the very same [ what 's meant by any word is meant by that word . § . 8. the former part of the 8th is resumed into this clearest truth [ what leaves us in need of a rule is not a rule ] or [ a rule is able to regulate ] which is perfectly equivalent to this [ a rule is a rule . ] the second part averrs , that faith ( taking it for an assent upon the motives laid by god which cannot leade into errour ) is not ( it's opposit ) opinion ; which is equivalent to this [ faith is faith. ] § . 9. the ninth only directs our application of the two preceding paragraphs to the same purpose . § . 10. the former part of the tenth is full as evident as 't is that [ those who are not scholars ( as the generality of the faithfull are not ) cannot be satisfy ; d rationally in those things which require scholarship ] which , since to be satisfy'd rationally signifies to know , imports thus much that [ those who cannot know , cannot know . ] and the second part is as clear as 't is , that [ that is not the way which multitudes take & yet go wrong ] which , since a way is that which is to carry one right , is as palpably self-evident as 't is that [ a way is a way . ] § . 11. the eleventh which contains the main and in a manner the only point , has two parts : one , that mankind cannot be ignorant of what they see , and hear , and do . for , since both reason and experience tels us , that senses in men are conveyers of outward impressions to the knowing power , should impressions upon those parts not be conveyed thither , they would , in that case , not be sensitive or animals , and so no men : and , did they not perceive when such impressions are convey'd as they ought , they would be destitute of a power receiving knowledge by senses , and so again , no men. so that this first part is as evident as 't is that [ mankind is mankind . ] and the second part of this § directly engages this identical proposition [ the same is the same with it's self . ] that is , both of them are self-evident , or immediatly implying what is so . § . 12. the twelfth has nothing new but what is built on this manifest truth [ none can be assur'd without means to assure ] which , since [ means ] speaks that by virtue of which as a necessary requisit an end s to be compas't , that is , without which it cannot be compas't , amounts to this self-evident truth ; [ that cannot be done which cannot be done . ] § . 13. the thirteenth has for it's basis this undeniable verity ; 't is presumable that they who constantly maintain a tenet do hold the same tenet and judge it available to their cause , or for their purpose , and that they who write against it and vilifie it do not hold it in their hearts , nor judge it to be available to their cause . both which are perfectly the same with this proposition which practice makes self-evident . [ men not frantick or in some high passion will not act directly against their own interest or to their own overthrow ; ] or to this which is self-evident speculatively [ rational agents left to their nature will act as they are , that is , rationally . the rest of this § is shown to be self-evident in our discussion of the 11th . § . 14. the fourteenth supposing the evidence of the 11th , 13th , and 10th is reduc't to this clear truth [ they act irrationally and unjustifiably who relinquish a rule infallibly-certain upon vncertain grounds ] or that [ 't is better to proceed upon certainty than vncertainty ] which nature teaches all mankind . § . 15. the fifteenth contains these two truths for it's supporters , both of them self-evident practically . [ that charge is irrational which is grounded on a thing unknown to the accusers , and that rational which is grounded on matter of fact notorious to the whole christian world . ] § . 16. the sixteenth subsists by vertue of this evident truth [ an vniversal change in matters both manifest to sense and most concerning must needs be notorious . ] which engages that principle [ man is sensitive or an animal . ] whence , this being a direct part of the definition of man , 't is consequently self-evident . § . 17. the seventeenth is reduc't to this plain proposition [ men of reason cannot hold and own themselves and propose to others points most difficult to believe , upon pretence that they came from christ , and yet yield nor own any reason why they held they came from christ ] or thus , [ men either have or else yeeld no reason where there is most need of both : ] which comes to this that [ a pressing necessity ( which is the most violent of causes , & which in our case strains humane nature & if it act nor , frustrates it of it's end ) has no effect at all ] which destroys all causality , and consequently all science in the world. § . 18. the eighteenth is as plain as it is that mankind ( amongst which were in all ages persons of great wit & goodness ) in matters of highest moment and which require the best and surest ground can continue to hold such things , and yet confess the ground on which they hold it naught and insufficient ; or upon second thoughts going about to settle a better , palpably and directly contradict their own pretence ; which is to say [ where there is most need of reason men do not use it at all ] and , since effects are not done without causes , ( which in our case are motives ) and the greatest necessity is the most powerful of motives or causes , if that move them not to act rationally nothing will do it ; and so it implies by consequence the contradictory to this identical proposition [ rational agents are capable to act rationally . ] § . 19. the nineteenth has the same basis with the 16th and 17th . § . 20. the 20th is meerly this identical proposition dilated [ all in any kind are the vniversality ( or all ) in that kind . § . 21 , the twenty first and second are grounded on those evident truths [ those who have means to arrive at an end can arrive at that end ; and those who have not means cannot . ] and , since [ means ] speaks that which makes an end compassable , they amount to this [ that wh●●●c●● be done can be done , and that which cannot , cannot . ] § . 22. the last paragraph , supposing the fore-going ones true , is of the same strain ; and full as evident as it is , that [ none can arrive at an end without what 's necessary to arrive at that end ] or that [ that cannot be done which is impossible to be done . ] postscript . having thus attempted to reduce the main parts of my discourse concerning the ground of my faith to first principles . it is required of dr. st. that in maintaining his , he would not decline the same test : this if he thinks it safe to undertake , it will quickly and evidently appear on whose side truth stands . and this is mainfestly his task who pretends to principles . for he must either vouch those he produces to be first principles , or reducible to the first , else he must confess them to be none at all . i have little hopes he will think it fit to expose his discourses to this noon-day-evidence ; nor indeed will the genius of errour endure such a triall as the going about to connect it with first and self-evident truths : for what communication can that darkness have with this clearest light ? and i conceive it was clearness of style , that is , a grammatical or rhetorical clearness , and not a logical or rational one , ( which consists in resolving his discourse into first principles , ) that dr. tillotson boastingly attributed to him in his sermon-preface ; for himself ( as is evident by his whole way of writing ) never dream't of any other . 't is more to dr. st's purpose ( which is to keep things from being understood ) to avoid by all means this discovering method and all arguing from the nature of the thing ( whence he foresees no small danger of too great evidence is likely to spring ) and to leade his reader into a wilderness of words ( whole libraries of authors ) where , by his way of managing citations , which is by criticising , upon ambiguous words and phrases , they may dance in the maze till they be weary . i hear he is about this stratagem ; and that he ayms , out of some high expressions of the fathers concerning the excellency and self-sufficiency of the scriptures to prove the vselesness of the church to ascertain faith. but , alas ! how he will be defeated ? not one testimony of any authority will be found which comes home to his purpose , or proves that private men need not the churches interpretation ere they can securely build their faith on it ? to save him therefore the labour of collecting and printing multitudes of these to no purpose ; and his readers from the fruitless toil of troubling themselves with impertinences , i produce him one out of vincentius lirinensis worth thousands ; for it speaks with as high reverence of scripture , and of it's fulness , perfection , and self-sufficiency as any , perhaps more ; and so he cannot not with any reason except against it ; and being intended purposely to speak to this point must needs be the most apposit decider of the question that can be ; not to add the acceptation and esteem that excellent treatise of his ever had from the church , which argues it's perfect conformity to the churches sense in setling and stating the right rule of faith. i transcribe then from this ancient and learned father his whole second chapter ( in his treatise entitled against the profane innovations of heresy ) which is this . hic for sit an requirat aliquis , &c. here perhaps some may ask , since the canon of the scriptures is perfect , and enough nay more th●● enough suffices to it self for all things , what need is there that the authority of the churches sense should be joyn'd to it ? because all men do not take the holy scripture , by reason of its depth , in one and the same meaning , but divers men interpret it's sayings diversly , so that as many opinions in a manner as there are men seem possible to be drawn thence . for novatian expounds it one way , photinus another , sabellius another , and donatus another ; arius , eunomius , macedonius , take it in one sense ; apollinaris , priscillianus in another sense : jovinian , pelagius , coelestius understand it thus ; and lastly , nestorius otherwise . and therefore it is very necessary by reason of so great windings of so various error that the line of the prophetical and apostolical interpretation may be directed according to the rule of the ecclesiastical and catholick sense . from which place we may note , 1. that though he allows the canon of scripture perfect and sufficient for all things , yet by showing it interpretable divers ways , and this by great and learned men , and so that they fall into multitudes of errors by those inerpretations , and thence requiring the authority of the churches sense as necessary to understand it right so as to build faith on it , he plainly shows , that scripture alone is not sufficient for this end , since it needs another to atchieve it . and hence it is not said simply [ it suffices for all things ] but [ sufficit sibi ad●omnia , it is sufficient to it self for all things ] which can only mean that it has all the perfection due to it 's own nature ( as i shew'd above , p. 87 , 88 , 89. ) or is sufficient for the ends god intended it for , reckon'd up by s. paul to timothy , amongst which no such thing is found as , sufficiency of clearness to every sober enquirer , so as to build his faith on his private interpretation of it , without the direction of the churches sense ; only which will come to dr. st's purpose . since then i allow scripture all sufficiency and perfection but this of being sufficiently clear to private understandings so as to build their faith on their own interpretations of it , i allow it all this learned father or the ancient church ever did . 2. 't is observable that he puts not the fault in the persons , but gives for the reason of their misunderstanding it , the depth or deep sense of the scriptures : which argues that though some few out of wickedness wilfully mistake , yet the general reason of the miscarriage is the disproportion of the seripture to private vnderstandings in dogmatical points of christianity , as i constantly maintain . 3. he cals the interpretation of it [ a line ; ] which is flexible and dirigible ; and the sense of the catholick church the rule ; which lies firm , as apt to direct another ; and so with me he makes the sense of the catholick church the only rule of faith. 4. this sense of : he church is intimated to be antecedent to all interpretation of scripture , and therefore the church must have had this sense or knowledge of faith by tradition ; there being no other way becoming gods ordinary providence but these two . 5. these things being so , 't is most evident that when in the former chapter he mentions the authority of the divine law ( meaning the scripture ) and the tradition of the catholick church , he meant them jointly , as appears expresly by the very next words beginning this present chapter ; nor did he speak there of the means of bringing men to faith , as the rule of faith ought to do , but of keeping them in faith or preserving them from sliding into heresie ; and since he attributes in this chapter , convictiveness of what 's faith only to the churches sense ; 't is manifest all that remains to be attributed to scripture is agreeableness of it's letter ( if a good pastor expound it ) to the present faith of the church ; to see which , exceedingly comforts faith in the hearts of the already-faithful , who must need 's have a high reverence for the holy scriptures authority . the whole strain then of my discourses here against dr. st. concerning the rule of faith is perfectly consonant to this learned father of the church and to all antiquity . only our frequent and close contests with our acute modern dissenters have obliged us to a more scholar-like way of distinguishing our notions exactly which the ancients did not , and ( faith being contain'd in two things , the scriptures and the breast of the church ) of determining which of them is the proper ascertainer of faith to all the faithful and those which are to be converted ; and so in true and exact speech the rule of faith ; and both this father and evident reason give it to be the church . what then dr. st. is to do in this point ; if he makes any such attempt , is to alledge convincing testimonies that the ancient fathers held scripture so plain to every sober enquirer as to give him such certainty that he may safely build his faith on his own interpretation thereof , without needing the churches ; when he produces such testimonies as come home to this or an equivalent sense he will work wonders ; and , unless he does this , he does just nothing . but i foresee two unlucky difficulties ; one , that he will not find one testimony of any authority which excludes the church from this office , as himself directly does ; next , that could he produce thousands , he would spoil them all at the next word , and render them inconclusive , that is , insignificant , with telling us very soberly they are all fallible as to that effect ; and consequently were perhaps in an error in all they say . finis . notes, typically marginal, from the original text notes for div a59220-e9740 * see sure footing 2d ed. p. 145 , 146. * rule of faith. p. 118. rule of faith p. 153. reason against raillery p. 190 , 191 , &c. notes for div a59220-e11460 * rule of faith. p. 118. notes for div a59220-e23410 see his preface to his sermons , p. last . the mysterie of rhetorique unveil'd wherein above 130 the tropes and figures are severally derived from the greek into english : together with lively definitions and variety of latin, english, scriptural, examples, pertinent to each of them apart. conducing very much to the right understanding of the sense of the letter of the scripture, (the want whereof occasions many dangerous errors this day). eminently delightful and profitable for young scholars, and others of all sorts, enabling them to discern and imitate the elegancy in any author they read, &c. / by john smith. smith, john, gent. 1665 approx. 392 kb of xml-encoded text transcribed from 139 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a59234) transcribed from: (early english books online ; image set 51744) images scanned from microfilm: (early english books, 1641-1700 ; 876:12) the mysterie of rhetorique unveil'd wherein above 130 the tropes and figures are severally derived from the greek into english : together with lively definitions and variety of latin, english, scriptural, examples, pertinent to each of them apart. conducing very much to the right understanding of the sense of the letter of the scripture, (the want whereof occasions many dangerous errors this day). eminently delightful and profitable for young scholars, and others of all sorts, enabling them to discern and imitate the elegancy in any author they read, &c. / by john smith. smith, john, gent. sergeant, john, 1622-1707. [30], 248, [8] p. printed by e. cotes for george eversden ..., london : 1665. reproduction of original in huntington library. wing attributes this to john sergeant. halkett and laing suggest him as possible author. examples of proper english and latin punctuation [6] p. at end. advertisement p. [7]-[8] at end. index: p. [13]-[30] created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng rhetoric -early works to 1800. english language -rhetoric -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion imprimatur , joh. hall , r. p. d. episc. lond. à sac domest . 25 th august . 1664. the mysterie of rhetorique unveil'd , wherein above 130 the tropes and figures are severally derived from the greek into english ; together with lively definitions and variety of latin , english , scriptural , examples , pertinent to each of them apart . conducing very much to the right understanding of the sense of the letter of the scripture , ( the want whereof occasions many dangerous errors this day ) eminently delightful and profitable for young scholars , and others of all sorts , enabling them to discern and imitate the elegancy in any author they read , &c. by john smith , gent. ut hominis decus est ingenium : sic ingenii lumen est eloquentia . cic. london , printed by e. cotes for george eversden at the mayden-head in st. pauls-church-yard , 1665. to the right worshipful , sir martin noell , knight . honoured sir , the good affection you bear unto all kinds of polite literature , accompanied with your genuine inclination thereunto , and in particular to elocution , together with those manifold obligements which your noble self , and worthy stock ( viz. mr. edward noell , and james noell of tottenham in the county of middlesex esq ) have accumulated upon me , doe incite and encourage me to employ that breath which i would have spent in expressions of gratitude and observance , to beg your worship to increase the causes of it , and doe thereupon beseech you to accept the tender of my duty in this small present , to grant that your protection , and the author your pardon , with favourable permission to style himself your worships faithful humble servitour , john smith . the author to the reader . courteous reader , were it absolutely necessary for him that would write of eloquence to be perfectly eloquent , i would easily confesse myself too rash in this enterprise : but having seen often those treat knowingly of painting that never held pencil , and cicero remarking that aratus , by the common consent of learned men , wrote excellently of the heavens and stars , though he was no noted astronomer ; i 'm encourag'd to say , why then may not i too discourse of eloquence without being an oratour ? galen , that great master of physick , who wrote so learnedly of every part of that science , was little seen in the practick ; nor are those that discourse best of the embattailing armies , and differencing military functions , alwayes the best warriers , or the most daring . the like may happen in this subject , that he , who is able to set down the rules and laws which ought to be observed in speech or style , may notwithstanding find himself defective in the application ; and so may be said to give that to others , which he hath not himself : but this treatise indeed may not so properly be termed a direction to the art of rhetorique , as a key to unlock and lay open those abstruse difficulties which the tropes and figures have hitherto , not only been masked with , but lock'd up under ; i mean from such at least , as are altogether unacquainted with the greek tongue , and have not directed their studies to that subject . object . but it may be you will say , there were several books extant before , that much illustrate the tropes and figures of rhetorique . answ. it is very true , that many learned worthies have done exceeding well herein ; yet to use the expression of one of them : that a child upon a gyant shoulders can see further then the gyant : so i , having the help of th●ir labours , and of other books , have by divine assistance ( without ostentation be it mentioned ) used a more distinct and easie method throughout the whole current of my discourse , then any other upon this subject yet extant ; whereby matters of high and excellent sublimity are bowed down to the weakest capacities . i render the english of each trope and figure , & likewise the english of the words , from whence they are derived , whether from the greek or latin , then a brief definition and lively character and representation of each trope and figure , then choyse latin and * english examples pertinent to each of them , as also a brief and plain explanation of the terms used in rhetorique , with an alphabetical table for the ready finding each of the tropes and figures . lastly , for that the holy scripture is not barren of , but abounds with * tropes and figures of all sorts , as containing the most excellent and sublimest eloquence , and is like a pleasant garden , bedecked with flowers , or a fruitful field , full of precious treasures , i apprehended it a work worthy the undertaking , to dig into those sacred minerals for the better finding out the metaphors , metonymies , synecdoches , &c. which lie hid there , and have given scriptural examples pertinent to each of the tropes and figures : for the bare reading of the scripture , without searching into its heavenly mysteries and meaning , is like the coming into a treasury , wherein we see many costly things folded up , and some ends appearing out , but when they be all unfolded , then doth their glory more affect us for the present , yea , and leave in us a deep impression of their excellency : besides , the ignorance of rhetorique is one ground ( yea , and a great one ) of many dangerous errors this day ; as upon perusal of the scriptural examples of synecdoche , metonymie , &c. will manifestly appear , where you have not only bare instances , but divers texts cleared and explained ; for though the spirit of the lord be indeed that golden key , that opens the sealed mysteries of the book of truth , and inspires the soul with the understanding of the hidden wisdom therein ; and those men , whose understandings are not opened by him who hath the key of david , be they never so learned , yet by reason of the blindnesse of their hearts , seeing , they see not , and hearing , they understand not the wonders in gods law : yet , all science , and particularly , rhetorique , where it is reduced to a blessed subordination and conformity to the teachings of the spirit of truth , is a good gift of god , proceeding from the father of lights , and very conducent to the unfolding and right understanding of the figurative and tropical elegancies of that blessed book , which abounds with the most excellent and divinest eloquence : * and herein we must beware that we take not those things literally which are to be understood spiritually ; that we go not out to a figurative acceptation of any place of scripture , where we have not a sufficient reason ( grounded upon some word of truth ) why the proper sense or signification of the words may not be adhered unto ; for we must never leave off the proper sense , unlesse the coherence of the text , the analogie of faith , or some other place of scripture require a figurative exposition . and it is very dangerous to make figures , where the scripture makes none ; or to make the scope and sense bleed with straining it too hard . origen would sometimes take that literally , which ought to be understood mystically , and thus mistaking that place , matth. 19.12 . and there be eunuches , which have made themselves eunuches for the kingdom of heavens sake : he gelt himself ; and he also sometimes would allegorize plain scriptures , that is , such as are to be taken literally , or in their proper signification : but the difference will easily appear to the wise and observant reader ; * mat. 26.29 . i will not henceforth [ drink ] of this fruit of the vine , untill that day when i drink it new with you in my fathers kingdom ; where the first word [ drink ] hath a proper or literal signification ; but the later a metaphorical , of their communion , or partaking of the joys of heaven . this work will also be very useful and advantageous to youth , and others , enabling them to find out the elegancy in any author , and likewise help the invention of learners , who may beautifie a speech , and adorn a discourse with elocution , by drawing their discourse through the several tropes or figures , and taking what may best befit their purpose : so i will detain thee no longer in the porch , but in●ite thee into the house , and such as i have , set before 〈◊〉 , i● there be no such varieties as were expected ; yet , let it have acceptance with thee , seeing it is according to my ability ; thus doe , and thou wilt engage him , who is thy real wel-wisher , john smith . from my chamber in mountague close , southwark march 27. 1656. the contents of the pre-ambular part of this book , viz. rhetorique , what , with the use thereof , page 1. a trope , what , 2 the affections of tropes , what ; and how many . 3. a figure , what , ibid. the difference between a trope and a figure . 4. a figure of a word , what , 5. a figure of a sentence , what 4 , 5 , 6. the d●fference between a figure of a word , and a figure of a sentence , 5 , 6. figures of a word , which , 5 , 6. figures of a sentence , which , 7.8 . the alphabetical table , or a synopsis , whereby the reader may on a sudden , view all the tropes and figures , or find out which of them he principally aims at ; where , next after the trope , or figure , is the genuine signification of the word in english , then a brief description of each trope and figure , and lastly a referring to the pages , where they are largely explained and exemplified : note likewise that some words which are neither tropes , nor figures , yet being abstruse words , and incident to the unveiling divers of the figures , are here inserted , and the reader referred to the pages , where they are also described and exemplified . a. aenigma , a riddle , or an obscure allegory . pag. 72 aetiologia , a rendring of a reason : a figure when the reason of a thing is shown . 119 allegoria , inversion or changing : a trope whereby a sentence must be understood otherwise then the literal interpretation shews , 51 anacoenosis , communication : a figure whereby we consult , and as it were argue the case with others 146 anadiplosis , redoubling : a figure whereby the last word , or sound of the first clause , is repeated in the beginning of the next . 80 anamne●is , remembrance : a figure whereby we call to mind matters past , &c. 232 anaphora , rehearsal : a figure when several clauses of a sentence are begun with the same word or sound . 84 anastrophe , a proposterous placing of words or matter . 188 antanaclasis , a bearing back : a figure when the same word in likenesse is repeated in a various ( if not in a contrary ) signification . 104 anthropopathia , a speaking after the manner of men . 193 anthypophora , a contrary illation , or inference : see it in prolepsis . 123 antimetabole , a turning of the words in a sentence upside down . 113 antiphrasis , a word or speech to be understood by the contrary . 64 antiptosis , the putting of one case for another . 181 antistoechon , a change of letters : a figure whereby one letter is put for another . 134 antithesis , opposition : a figure whereby one letter is put for another . 163 it is also a rhetorical exornation when contraries are opposed to contraries in speech or a sentence . 164 antonomasia , a putting of one name for another : a figure when another name , a common name , or a nick name is put instead of the proper name . 57 aphaeresis , a taking away : a figure whereby a letter , or syllable is taken away from the beginning of a word . 161 apocope , a cutting off , a figure when the last letter or syllable of a word is cut off . 162 apodioxis , rejection : a figure when any argument or objection is with indignation rejected , as very absurd , &c. 216 apodixis , demonstration or evident proof . 215 apophasis , a denying ; a kind of an irony , whereby we deny that we say , or doe , that which we principa●y say or doe . 156 aporia , doubting : a figure whereby we deliberate , and as it were argue the case with our selves . 144 aposiopesis , an holding ones peace : a figure when through vehemency , the course of the sentence begun is so stayed , as thereby some part of the sentence not being uttered , may be understood . 142 apostrophe , a turning away or dislike ; a diversion of speech to another person , then the speech appointed did require . 150 astismus , a civil and pleasant jest . 67 asyndeton , without a copulative , 173 auxesis , an encreasing ; an exornation when for amplification , a more grave and substantial word , is put in stead of the proper word . 47 c. catachresis , abuse : it is the abuse of a trope , and is when words are too far wrested from their native and genuine signification . 41 charientismus , pleasantnesse : a trope whereby unpleasing matters are mitigated with pleasant words . 66 chronographia , a description of times and seasons . 209 climax , gradation : a figure when the succeeding clauses of a sentence transcend each other by divers degrees . 82 compar , even , equal ; a rhetorical exornation whereby the parts of a sentence doe consist almost of the like number of syllables , &c. 203 d. diaeresis , division : a figure when one syllable is divided into two parts . 168 dialogismus , a conference between two : a figure when as one discussing a thing by himself , as it were talking with another , doth move the question and make the answer : see prosopopoeia . 237 dialyton , disjoyned : this figure and asyndeton are alike . 173 diastole , extension : a figure whereby a syllable , short by nature ▪ is made long . 167 diatyposis , description or information of a thing : a figure whereby we having spoken of a thing in general , descend unto particulars , &c. 234 dilemma , an horned or double argument : which every way convinceth , &c. 244 dissimilitudo , dissimilitude . 200 e. ecphonesis , exclamation . 134 ecthlipsis , a striking out : a grammatical figure when the letter m , with his vowel is taken away , the next word beginning with a vowel . 167 ellipsis , def●ct : a figure when in a sentence a word is wanting , to make that sense which hath been spoken . 1●8 emphasis , efficacie of expression : a figure whereby a tacite vertue and efficacy of signification is given to words ; &c. 138 enallage , a change of order : a figure whereby the number or gender , mood , &c. are put one for another . 185 enantiosis , contention : a figure when we speak that by a contrary , which we would have to be understood as it were by affirmation . 115 enthymema , conception of the mind ; an euthymem or imperfect syllogism , wherein the major or minor proposition being wanting , is looked for . 242. epanalepsis , a taking back : aꝭ figure when a sentence is begun and ended with the same word or sound . 99 epanados , regression , or turning back : a figure when the same sound is repeated in the beginning and the middle , in the middle and end of a sentence . 100 epanorthosis , correction , or amending : a figure when in our speech , something that went before , is called back and corrected , &c. 139 epenthesis , interposition ; it is the interposition of a letter or syllable in the middle of a word . 162 epimone , a tarrying long upon one matter : a figure whereby we continue and persist in the same cause , much after one form of speech , &c. 218 epiphonema , acclamation ; an applause of a thing approved , &c. 137 epistrophe , a turning to the same sound : a figure when divers sentences end alike , &c. 86 epitrope , permission : a figure when we seriously or ironically permit a thing . &c. 126 epizeuxis , a joyning together : a figure when the same word is doubled by way of emphasis , &c. 78 erotesis , interrogation : a figure whereby we either demand a question , earnestly affirm , or vehemently deny a thing . 130 evocatio , a calling forth : a figure when the nominative case to a verb of the third person is set before a verb of first or second person , &c. 180 euphemismus , a fair or favourable kind of speech : a figure whereby a word of a good and bad signification is interpreted to the better part , &c. 211 exegesis , explication : a figure when that which was first spoken more darkly , is afterwards in the same sentence more manifestly explained and confirmed . 194 exergasia , a polishing or trimming : a figure when we abide still in one place , and yet seem to speak divers things . &c. 208 expeditio , expedition , or quick dispatch : a figure when many parts or reasons of an argument being enumerated and touched ; all are destroyed , save that only , upon which the speaker intends to stand and rest upon . 233 g. gnome , a sentence : a figure when we bring in a sentence or some remarkable saying of anothers to the same purpose with the author , he being not named . 228 h. hebraism , or a speech after the manner of the hebrews , &c. 213 hellenismus , a grecism or imitation of the greeks in phrase or construction . 182 hendiadys , a dividing of one thing into two : a figure when one thing is expressed by more words . 184 hirmos , a bond or knot : a figure whereby a sudden entrance is made into a confused heap of matter , &c. 155 homoeoptoton , falling out alike : a figure whereby divers clauses end with the same letter or syllable . 200 homoeoteleuton , ending alike : a fig. whereby divers parts , or members of a sentence end alike , &c. 202 horismos , definition : a figure whereby we declare what a thing is , and is usually when we distinguish between two words by defining both of them , &c. 220 hypallage , a changing : a figure when the natural order of the words is changed , &c. 189 hyperbaton , a passing over : it is a transposed order of words ; a figure when words agreeing in sense , are in place disjoyned . 188 hyperbole , exuperation , or a passing of bounds ; it is when the trope is exceedingly inlarged ; or when in advancing or repressing one speaks much more than is precisely true , yea , above all belief , &c. 46 hypophora , an objection ; it propounds an objection , and is , when the speaker makes answer to his own demand : see prolepsis . 123 hypothesis , a supposition . 245 hypotyposis , representation : a figure when a whole matter is expressed so particularly and in order , that it seems to be represented unto ocular inspection , &c. 109 hypozeugma , a joyning together in the end : a figure when the common word is put in the last clause : in zeugma . 169 hysterologia , a preposterous speech ; or a placing of that before which should succeed , and contrarily , &c. 190 i. incrementum , an increasing : a figure when a speech ascends by degrees from the lowest to the highest , &c. 128 inversio , a turning upside down : a figure whereby the speaker brings in a thing for himself , which was alledged against him . 121 ironia , mocking or counterfeiting : a trope whereby in derision , we speak contrary to what we think or mean. 38 l. litotes , smallnesse , or extenuation : a figure when lesse is said then signified : hereby sometimes a word is put d●wn with a sign of negation , when as much is signified as if we had spoken affirmatively ; if not more , &c. 60 m. martyria , testimony : a figure when the speaker confirms something by his own experience . 218 meiosis , extenuation , or diminution : it is when lesse is spoken , yet more is understood , or when for extenuation sake we use a more light and easie term then the matter requires , &c. see in hyperbole . 48 mesozeugma , a joyning together in the middle : a figure when the common word being placed in the middle clause , knits together the precedent and subsequent words , &c. see this in zeugma . 169 metabasis , transition : a figure when we are briefly put in mind of what hath been said , and what remains further to be spoken , &c. 222 metalepsis , participation : it is the multiplying of a trope in one word , and is when there are many tropes in one word , &c. 44 metaphora , translation : it is a translation of words from one species to another : a trope when we expresse our selves by a word of like signification unto that which we mean , &c. 8 metaplasmus , transformation , or a changing from one shape to another : a figure when by reason of the verse , &c. something is necessarily changed , &c. 161 metathesis , transposition , or an alteration of the order of a thing : a figure whereby one letter is put for another . 166 metonymia , transnomination , or change of names : a trope whereby the cause is put for the effect , the subject for the adjunct , or contrarily , &c. 11 a metonymie of the efficient . 13 , 14 a metonymie of the effect . 15 a metonymie of the subject . 16 a metonymie of the adjunct . 22 a metonymie of the matter . 14 a metonymie of the instrument . 17 a metonymie of the antecedent . 26 a metonymie of the consequent . 27 a metonymie of things going together . 28 a metonymie of the end . 28 a metonymie of the form . 29 m●mesis , imitation : an imitating the language of others , &c. 231 mycterismus , a disdainful gibe or scoffe , near a sarcasm . 231 o. onomatopoeia , the feigning of a name : a figure whereby a word is made by a certain sound , &c. 63 oxymoron , subtilly foolish : a figure when the same thing is denyed of it self , or when a contrary epithet is added to any word . 117 p. parabola , a parable or similitude , a comparison made under some similitude . 205 paradiastole , distinction : a figure when we grant one thing , that we may deny another , &c. 111 paragoge , production , or lengthening : a figure when a letter or syllable is added to the end of a word 163 paralipsis , preterition , or overpassing ; it is a kind of an ironie ; and is when you say you passe by a thing , which yet with a certain elegancy you touch at full . 157 paralogismus , false reasoning or a sophistical conclusion . 246 parathesis , apposition : a figure of construction , whereby substantives are added in the same case , &c. 180 parecbasis , digression , or excursion : a figure whereby something beyond the purpose or intended matter , goes out from the appointed discourse . 225 parechesis , allusion : a figure when we bring in something of anothers to another intent then his own . 227 paregmenon , a derivative , or derived from : a figure when words , whereof one is derived of another , are joyned together . 229 parelcon , prolonging : a figure when a syllable or whole word is added to another in the end of it , &c. 177 parenthesis , interposition ; it is a clause comprehended within another sentence , without which notwithstanding the sentence is full , or the sense sound . 178 paroemia , a proverbial speech , &c. it is the continuation of a trope in a speech when proper and peculiar respect is had to the common use , &c. 70 paronomasia , likenesse of words : a figure when by the change of one letter or syllable in a word , the signification also is much altered , &c. 102 parrhesia , liberty or boldnesse of speaking : a figure when we speak freely and boldly concerning things displeasing , &c. 212 pathopoeia , expression of the affections of the mind , or an exceeding stirring up of the affections , &c. 247 periphrasis , circumlocution , or speaking of one word by many ; a figure when we shadow out a thing by some equivalent expressions , &c. 158 pleonasmus , superfluity : a gram. figure whereby some superfluous word ( though not without its sufficient importance ) is added in a sentence , &c. 176 ploce , binding together , or a continuation without interruption : a figure when a word is by way of emphasis so repeated , that it denotes not only the thing signified , but the quality of the thing , &c. 106 polyptoton , variation of cases , or a change of the termination , end , or case : a figure when several cases of the same noune , and tenses of the same verb , are used in conjoyned clauses , &c. 107 polysyndeton , diversly and many ways coupled by conjunctions : a figure signifying superfluity of conjunctions , &c. 175 proecthesis , an exposition which is sent afore : a figure when the speaker doth by his answer ( containing a reason of what he , or some other hath said or done ) defend himself or the other person as unblameable , &c. 236 prolepsis , anticipation , or the prevention of an objection : a figure whereby that which may be objected is anticipated , &c. 122 it is also a certain summary pronunciation of things ; and is made when the congregation of the whole doth aptly agree with the verb or adjective , &c. 125 prosopopoeia , a feigning of the person : a figure when in our speech we feign another person speaking , &c. 146 prosthesis , a putting of one thing to another : a figure whereby a letter , or syllable is added to the beginning of a word . 161 protozeugma , a joyning together in the beginning ; a figure when the common word is expressed in the beginning of the clause or sentence , and omitted after : see in zeugma . 169 s sarcasmus , a biting scoffe or taunt ; near an irony , but somewhat more bitter . 66 similitudo , a similitude , &c. 198 syllepsis , comprehension : a figure of construction , when a nominative plural is joyned to a verb singular ; or on the contrary : or it is a comprehension of the more unworthy under the more worthy , &c. 171. syllogismus , a reasoning , or rather a conclusion , which is made by reasoning together in argument : a rhetorical syllogism is a form of speech whereby the matter is amplified by conjecture , that is , by expressing some signs or circumstances thereof , &c. 240 a logical syllogism is a perfect argument consisting of three parts , viz. major , minor , end conclusion , whereby something is necessarily proved . 240 symploce , complication , or an agreement of words in a sentence : a figure when all our beginnings and all our endings are alike . 87 synaeresis , contraction : a contraction of two vowels or syllables into one . 168 synalaepha , a mingling together : a figure of prosodia , whereby two vowels are gathered into one syllable , &c. 167 synchoresis , concession : a figure when an argument is ironically yielded unto , and then marred with a stinging retort upon the objector , &c. 192 syncope , a cutting away , or a rendring shorter : a figure of prosodia , when a letter or syllable is taken away from the midst of a word . 162 syncrisis , comparison : a form of speech , which by apt similitude shews that the example brought in is either like , unlike , or contrary , &c. 196 synecdoche , comprehension : a trope where the more comprehensive words are put for the lesse comprehensive , and contrarily , &c. 30 synecdoche speciei . 30 synecdoche partis . 32 synecdoche generis . 34 synecdoche totius . 35 synecdoche numeri . 33.36 it is also a gram. figure when a common word or name is restrained to a part , which is expressed by the accusative case , &c. synoeceiosis , reconciling : a figure teaching to reconcile things that differ , and to repugn common opinion with reason , &c. 116 synonymia , a partaking together of a name ; or divers words signifying one and the same thing : a figure when by change of words that are of like signification , one thing is reiterated divers times , &c. 152 synthesis , composition : a figure of construction , whereby a noune collective singular is joyned to a verb plural , &c. 186 systole , a shortning : a figure of prosodia , whereby a long syllable is contrary to its nature made short . 167 t. tmesis , section , or dividing : a figure whereby the parts of a compound or simple word are divided by the interposition of another . 183 z. zeugma , a joyning together : a figure of construction , whereby one verb or adjective , answering the nearer to divers nominative cases , or substantives , is reduced to the one expresly , but to the other by a supplement , &c. 170 a brief explication of the terms used in rhetorique , some being borrowed from logick , and proposed in a greek , and therefore to most in an unknown , ●resse . 1. a cause , is that by which any thing hath its being , as god , by whom the world , &c. hath its being . 2. the caussate , is that which depends upon the cause , as having its being thence , as , the artifice from the artificer ; misery from sin. 3. the efficient , is that which brings a thing to passe : as christ , the salvation of the world . 4. the effect , is that which is brought to passe by the cause : as , the world by god ; plenty by peace ; penury by war. 5. the end , is the cause for whose sake the thing is ; or it is whatsoever is intended by any that set upon a work : as , to speak well is the end of grammar ; to grow rich , is a covetous mans end ; to get learning , is intended by a scholar . 6. finitum , or medium , is whatsoever is helpful to bring to passe a purposed end : as , industry and instruction , to get knowledge . 7. materia , is the matter or substance , of which any thing is made : as , gold , of which a ring ; silver , whereof a cup is made . 8. materiatum , is what is made of the matter ; as , a sword , of steel ; a ring , of gold. 9. forma , the form is that inward principle , by which any thing hath its being , or is what it is ; as , the soul , whereby a man is a man. 10. formatum , is that which hath its being from the form : as , the man from his soul. 11. subjectum , the subject is that to which any thing is adjoyned or belongs : as , the mind , to which knowledge , or ignorance ; man , to whom riches , or poverty , fame , or infamy , &c. belongs . 12. adjunctum , the adjunct , is that which belongs to any thing : as , infamy to villany ; light to the sun ; heat , to fire . 13. genus , is a more general title attributed to some things more special under it : as , substance , to metals . living creatures . elements . 14. species , is a more special title attributed to divers particulars under it : as , man to william , thomas , john. 15. totum , is whatsoever hath parts : as , mans body hath head , heart , arms , &c. and so parts are such as make up the whole . 16. contraries , are qualities which mutually destroy one another : as heat and cold : wisdom and folly , light and darkness . 17. similia , are such as agree in some qualities : as , the good man is likened to the palm in greenness , a wise man to an ant in providence . 18. abstractum , the abstract signifies some form with the exclusion of the subject . the abstract is the substantive , as , whitenesse : it is also called denominans , the thing denominating . 19. concretum , the concrete signifies the same form with those qualities which adhere to the subject : the concrete is the adjective , as , albus , white : it is also called denominatum , the thing denominated . the mysterie of rhetorique unvailed . rhetorica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rhetorique , or the art of eloquent and delightful speaking ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ rheo ] loquor , to speak , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ techninôs ] artificialiter , artificially . rhetorique is a faculty by which we understand what will serve our turn concerning any subject to win belief in the hearer : hereby likewise the end of the discourse is set forward , to wit , the affecting of the heart with the sense of the matter in hand . it hath two parts , viz. 1 , garnishing of speech , called elocution . 2. garnishing of the manner of utterance , called pronunciation ( which in this treatise is not principally aimed at . ) elocution , or the garnishing of speech , is the first and principal part of rhetorique , whereby the speech it self is beautified and made fine : and this is either the fine manner of words called a trope : or , the fine shape or frame of speech , called a figure . the fine manner of words , in the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ tropos ] verborum imitatio , in english , a change of words , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ trepo ] muto , to change . a trope , is when words are used for elegancy in a changed signification ; or when a word is drawn from its proper and genuine signification to another . it is a garnishing of speech in one word , and is there only where the signification is changed : as , bellorum procellae . — magnes amoris . 1 chron. 16.32 , 33. the fields do laugh and sing : that is , look pleasantly and delightfully . luk. 13.32 , 33. herod that fox : that is , that politick dissembler . in a trope there are two things to be considered : 1. the species . 2. the affections . the species of tropes are four , viz. 1. a metonymie , which is when one meet or convenient reason or argument is put for another . as , the efficient for the effect , the subject for the adjunct , &c. 2. an irony , which is when one contrary is put for another : as , oh holy gentiles , for ungodly . 3. a metaphor , is a trope which notes out comparison , and is when one like is put for another like unto it : as , the tempest of war , &c. 4. a synecdoche , which is when words more comprehensive are put for words lesse comprehensive , and contrarily . secondly , the affections of tropes ; which are such qualities as may put ornament upon any of the forementioned tropes . the affections are five , viz. 1. catachresis , which is when the trope is abused , or the words too far wrested from their native signification : as , hos. 4.8 . they eat up the sins of my people . 2. hyperbole , which is when the trope is exceedingly enlarged : as , luk. 10.15 . thou that art lifted up to heaven . 3. metalepsis , which is when divers tropes are shut up in one word : as , 2 king. 2 9. i pray thee let me have a double portion of thy spirit . 4. litotes , which is when a word is put down with a sign of negation , yet as much is signified , as if we had spoken affirmatively , if not more : as job 31.17 . job by this figure saith he hath not eaten his meat alone . 5. an allegory , which is when the use of the same trope is continued in a long discourse : as ephes. 6. from the 11. to the 18. verse . put on the whole armour of god , &c. note likewise , that antonomasia , onomatopoeia , antiphrasis , charientismus , astismus , sarcasmus , paroemia , aenigma , &c. are ( though not so properly ) called tropes . secondly , the fine shape or frame of speech ; called a figure . a figure in the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ schema ] ( among other things ) signifies principally habitum , vestitum , & ornatum corporis ; in english , the apparel and ornament of the body ; which by a metaphor is transferred to signifie the habit and ornament of words or speech : it is derived from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ schematizo ] effingo , assimulo , to represent , fashion , or feign . a figure is an ornament of elocution , which adornes our speech , or a garnishing of speech when words are used for elegancy in their native signification : as , latet omnes hora , ut expectetur omnis hora. if error delight us , if error seduce us , error will ruine us . and as in a trope , or the finenesse of words , words are considered asunder by themselves ; so in a figure , the apt and pleasant joyning together of many words is noted : and as of words , some are proper , others changed from their proper signification ; so of speeches , some are right and proper as they are ; others are figurative , or serving for the representation of another thing . the signification of a figure in scripture is twofold : 1. when the scripture it self propounds an allegorical signification : as , when 1 pet. 3.20 , 21. peter by the arke of noah , signifies baptism : and paul in heb. 11 s 29. by the red sea , signifies baptism : and in joh. 3.14 christ his crosse by the serpent . 2. when a mans capacity or understanding induces or leads into a figure , and by an apt limilitude agrees with some other clear sense or signification of scripture . a figure is twofold , viz. 1. figura dictionis . 2. figura sententiae . 1. a garnishing of speech in words . 2. a garnishing of the frame of speech in a sentence . whereof the former belongs to the matter , and as it were , to the body of speech ; but the latter , to the form , and as it were , to the soul , that is , to the sentence . the garnishing of speech in words , is where the elegancy lies in the placing of one word : as , while the minde is inslaved to vanity , vanity will sowre the conversation . a figure of a word is twofold ; viz. 1. in the dimension or measuring of sounds or words . 2. in the repetition of sounds or words . a figure in dimension , is that sweet and pleasant number of sounds or words in a sentence . the figure metaplasmus , transformation , and all its kindes ( being largely described hereafter ) are figures in dimension : of this there are four kindes , viz. in striking out , two , viz. synaloepha , a mingling of vowels . ecthlipsis , a striking out of vowels . in adding to and taking from , six figures , viz. prosthesis , apposition . aphaeresis , a taking away . epenthesis , interposition . syncope , contraction . paragoge , production . apocope , a cutting off . in dividing and shortning two , viz. diae●esis , division . synerisis , a shortning . in changing there are five figures , viz. tmesis , section , or a dividing . metathesis : transposition . antithesis , opposition . diastole , extension , or stretching forth . systole , correption or shortning . secondly , a figure of a word in repetition of sounds of words in a sentence : if in the same word , it is epizenxis . if in diverse , it is anadiplosis . if in the beginnings of sentences , anaphora . if in the endings it is epistrophe . if in beginnings and endings , symploce . if in the begining and end of a sentence , epanalepsis . if repeated backward , epanados . if a little unlike , and of divers originals and descents , it is paronomasia . and if of the same original , it is polyptoton . see the table for each figure . there are likewise other figures of a word , viz. climax , antanaclasis , antithesis , ploee , paregmenon , syroeceiosis , oxymoron . synthesis , hendiadys , hypallage , hyperbaton , ellipsis , pleonasmus , asyndeton , polysyndeton , hysterologia , zeugma , hellenismus , antiptosis , secondly , garnishing of the frame of speech , in a sentence , called figura sententiae , is a figure , which for the forcible moving of affections , doth after a sort beautifie the sense and very meaning if a sentence : because it carries with it a certain manly majesty , which far surpasses the soft delicacy of the former figures , they being as it were effeminate and musical , these virile and majestical . it is when the ornament lies in the whole sentence , or where the elegancy is diffused through the structure of one , or more sentences : as , isa. 1.2 . hear , oh heavens ! hearken oh earth ! i have nourished and brought up children , and they have rebelled against me . the figures of a sentence are called pathetical , or such as move affection and passion ; and are these , viz. ecphonesis , epiphonema , parrhesia , epanorthosis aposiopesis , apostrophe , periphrasis , diatyposis , horismos , paradiastole , parechesis , erotesis . parenthesis , parathesis , synonymia , hytotyposis , metabasis . a figure of a sentence is ether in thought and musing , by the greeks called in logismo , or in questioning and answering , called in dialogismo . figures of a sentence in logismo , are apostrophe and prosopoeopia . logismus , is when a sentence is made or fashioned without conference . those are figures in dialogismo , or in questioning and answering , when a sentence is made or fashioned in conference , which consists in question and answer ; of which kinds are , aporia , anacoenosis , prolepsis , hypophora , epitrope , synchoresis . tropes and figures ( say the learned ) are the vertues of speech and style , as barbarisms and solecisms are the vices . there is no other trope more frequent , excellent , and beautiful , than a methapor , because that which is the light and star of speech , and tends to richnesse , majesty , perspicuity and pleasantnesse , is a similitude brief and contracted into one word . i shall therefore ( according to the learned farnaby ) begin with a methapor . metaphora , gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translatio , translation , or a removing over ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ metapherò ] transfero , to translate . * it is the artificial translation of a word , from the proper signification , to another not proper , but yet nigh and alike : or it is a translation of words from one species t● another : o● the friendly borrowing of a word to expresse a thing with more light and better note , though not so directly and properly as the natural name of the things meant would signifie . it is a trope when we expresse our selves by a word of a like signification to that which we mean : or when the property of one thing is translated to another : as , gen. 6.6 . god is said to r●pent ; where the property of man is translated to the omnipotent and omniscient god. a metaphor is pleasant , for that is enriches our knowledge with two things at once , with the truth and a similitude : and there is nothing in the whole universe , from whence the simile may not be taken ; dat propriae similem translata methapora vocem . laeta seges , gemmant vites . duo fulmina belli . iugenii flumen . mens ferrea . classis habenas . princeps caput reipublicae . virgilius poetarum sol . invidiae flamma . fulmen orationis . flos nobilitatis . expolire orationem . amicitiam dissuere . si sic loqui liceat . si verbis audacia detur . vivis coloribus virum depinxi . two necessary rules to be observed , viz. 1. a metaphor ought not to be so far fetcht , as that the similitude may not easily appear . 2. it ought to be drawn from the noblest things , as the poets do , that choose rather to say , rosie-fingerd , then red-finger'd aurora ; as appears by the first english example , where 't is thought unfit to stoop to any metaphor lower then the heaven . english examples of a metaphor . the skie of your vertue overcast with sorrow . you are the most excellent star that shines in the bright element of beauty . the wounds of grief . — flowers of oratory . drops of dew are pearls . flowers in medows are stars . the murmuring of the waters is musick . to divorce the fair marriage of the head and body ; where besides the cutting off of the head , we understand the conjunction of the head and body to resemble marriage . to keep love close prisoner ; which is to conceal love . there came through cheapside a whole fleet of coaches ; for a great number . scriptural examples . 1 king. 10.4 . the queen of sheba saw the wisdome of solomon ; here saw , metaphoricically signifies , proved and understood . hagg. 1.9 , you looked for much , and lo it came to little ; here to look for signifieth to hope for . jer. 8.15 . the neighing of horses is heard from dan : that is , foreseen by the prophet . eccles. 1.8 . the eye is not satisfied with seeing , nor the ear filled with hearing : we are in this place by the eye and ear to understand the desire of the minde kindled by those senses . thus in scripture christ is called a vine , a rock , a lamb , a lion , &c. and man , a shadow , a flower , grasse , a wolfe , a bear , a dog , &c. thus we read of metaphors from leaven , salt , trees , seed , &c. besides many hyperbolical metaphors ; as , in hab. 2.11 . the stone shall cry out of the wall , and the beam out of the timber shall answer it . lam. 1.4 . the wayes of sion lament or mourn , &c. so , mat. 3.11 . christ is said to baptize with fire , whereby we may understand , that fire is there put for the power of the holy ghost which purifies and refines as fire . psal. 82.6 . i have said , ye are gods , &c. whereby is signified from whom magistrates have their authority , whose place they supply , whose person they represent , and whose example they ought to follow both in executing justice , and shewing mercy . metonymia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transnominatio , a change of names , or the putting of one name for another ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ metonomazo ] transnomino , to change one name for another : or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in composition signifies change , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ onoma ] aeolice pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ onoma ] nomen , a name . a metonymie is a trope , or a form of speech whereby the orator or speaker puts one thing for another , which by nature are nigh knit together . this change of name is used principally four waies . 1. when the cause is put for the effect . 2. when the effect is put for the cause . 3. when the subject is put for the adjunct . 4. when the adjunct is put for the subject . or , as others define it , it is an exchange of a name , when one word comes in lieu of another , not for a similitude , but for other natural affinity and coherence . atque metonymia imponit nova nomina rebus : 1. efficientis , ut inventoris ; marte . lyaeo . autoris : legitur juvenalis . livius ingens . materiae : pinus , ferrum , aeris acervus , arundo . aut instrumenti : gladius , lingua , arma manusque 2. effecti : clades libyae . mors frigida pallet . 3. subjecti : a curii . b paterae . c germania . d rostra . e vcalegon . f cor , os . g patronus . h nox . i amaryllis . 4. adjuncti : k fasces . l scelus . m aetas nulla . n libelli . 1 , a metonymie of the cause , is either when the cause is put for the effect , which is called a metonymie of the efficient , or when the name of the matter is put for the thing made of the same called a metonymie of the matter . 1. a metonymie of the efficient , is when the efficient cause is put for its effect ; or when the name of the inventor or author is put for the thing invented , or composed : as , in farnabies inserted examples , marte , pro praelio ; mars being the feigned inventor of war. — lyaeo , pro vino ; lyaeus being one of the names of bacchus , who was the feigned inventor of making wine ; where also the names of juvenal and famous livius are put for the books or works , whereof they were authors . vulcanns pro igne . neptunus pro mari . ceres pro pane . venus pro amore . english examples of a metonymie of the efficient . vulcan for fire . neptune for the sea . bacchus for wine . venus so love . mars for war. mercurie for eloquence . so love is usually put for liberality , the fruit and effect of love . my blade is right sebastian , for of sebastians making . he learn'd his arguments of aristotle , and his eloquence of tully ; ( i. e ) out of aristotles and tullies works . scriptural examples . ezek. 7.15 . the sword is without , and the pestilence and the famine within , &c. by sword , pestilence , and famine , is signified death , the effect of those causes . hag. 1.11 . and i called for a drought upon the earth ; ( i. e. ) hunger and famine caused by drought . numb . 32.23 . and be sure your sin will find you out : where sin ( the cause ) is put for punishment , its effect . luk. 16.29 , 31. they have mosos and the prophets , ( i. e. ) the writings of moses and the prophets . thus in gen. 35.18 . the soul is put for life . see lev. 20 , 20. psal. 128. 2 luk. 24.27 . joh. 5.45 , 46 , &c. a metonymie of the matter , is when the name of the matter , is put for the thing made of the same : as , pinus pro navi , a pine-tree being much used where it growes , for building of ships . ferrum pro gladio , a sword being made partly of iron . aes pro nummo , brasse and silver being the materials , whereof money is commonly made . ferro facibusq . invasit italiam . sylva , pro domibus . english examples of a metonymie of the matter . i want silver ; where by silver , mony is to be understood . thus seed is put for children , and earth for man. they eat the finest wheat , and drink the sweetest grapes ; by wheat is understood bread , and by grapes wine . scriptural examples . psal. 115.4 their idols are silver and gold , ( i. e ) made of those metals . psal. 105.18 . he was laid in iron , ( i. e. ) in fetters made of iron . gen. 3.19 . dust thou art , ( i. e. ) thou art formed out of the dust. gen. 4.25 . for god hath appointed me another seed in stead of abel , ( i. e. ) another childe . dan. 5.4 . worshipped wood and stone , ( i. e ) idols made of wood and stone . in like manner also the instrument is put for the effect thereby : as , gladius pro caede . arma pro bello . lingua pro sermone . manus pro scriptura . english examples . the unlikely have worn the crown ; here the crown being an instrument of royal dignity , signifies a kingdome . the sword ( being the instrument of slaughter ) is put for slaughter . in like manner the tongue , for speech ; arms , for war ; the hand , for the manuscript , or hand-writing . scriptural examples . jam. 3.8 . but the tongue can no man tame , where the tongue ( the instrument of speech ) is put for the speech . 2 tim. 1.16 . was not ashamed of my chain , ( i. e. ) of my bonds or bondage . see prov. 10.20 . & 25.15 . job 31.6 . let god weigh me in an even ballance ; here ballance ( the instrument of equity ) is put for equity it self . see exod. 5.3 . 1 sam. 22.17 . 1 cor. 16.21 , &c. 2. a metonymie of the effect , is when the effect or thing caused , is put for its cause : as , clades lybiae , pro cladis effectoribus , qui cladem lybiae intulerunt . mors ●●igida pallet , ( i. e. ) pallidos reddit . victoria natura insolens & superba est , ( i. e. ) insolentes & superbos redait . english examples . hereby we say , death is pale , ' fear sad , a●ger hastie , wine bold ; by which is signi●●ed , that death makes pale , &c. thus , love is said to be bountiful , for that it renders one bountiful . scriptural examples . exod. 15.2 . he is become my salvation , ( i.e. ) my saviour . gen. 25 23. two nations art in thy womb , ( i. e. ) the fathers of two nations ; that is , esau , the father of the idumeans ; and jacob , the father of the israelites . 2 king. 4.40 . there is death in the pot , ( i.e. ) some deadly thing which cause●h death . mark 9.17 , 25. a dumb and deaf spirit , ( i.e. ) making the possessed dumb and deaf . see rom. 7.7 . heb. 11.39 . joh. 3.19 . & 17.3 . 3. a metonymie of the subject , is when the subject , or that to which any thing belongs is put for the adjunct , or that which belongs thereunto : and it is made these nine waies , viz. 1. when the subject is put for the accident inherent : as , a curii , victory ; curius being the name of a certain victorious captain . 2. when the container is put for the thing contained ; as , b paterae , pro potu in eis contento , crumena , pro nummis . animosum pectus , pro corde . english examples . the cup , for the wine contained in it . the purse , for the money therein , &c. scriptural examples . mat. 26.27 . luk. 22.20 . by the cup is signified the wine contained therein . see jer. 49.12 , &c. 3. when the place is put for the inhabitants of the same , or for the things it containeth : as , c germania , pro germanis . vrbs , pro civibus . carcer , pro vinctis . anglia , pro anglis . english examples . the city met the general ; for the citizens , &c. it is difficult to overcome italy by war , or greece by learning ; meaning the italians and grecians . we are to war against spain , ( i. e. ) against the spaniards . scriptural examples . luk. 13.14 . oh jerusalem , jerusalem which killest the prophets , &c. by jerusalem is meant the rulers and people of that city . deut. 4.26 . i call heaven and earth to record ; here by heaven and earth , moses underderstands all in heaven and earth . gen. 39.4 . he made him ruler of his house , ( i. e. ) of all his servants , treasurers , and goods in the house . mat. 10.15 . it shall be more tolerable for sodom and gomorrah . mark 1.33 . and the whole city was gathered together at the door ; ( i. e. ) the inhabitants of the city . see luk. 19.9 . acts 26.31 . mat. 16.18 . 4. when the place is put for the actions properly done in the place : as , d restrum , pro sermone . academia , aut scholae , pro doctrina . sylve , pro venandi studio . english examples . the hall is done , ( i. e. ) the action of that court of judicature . thus an academy or school is put for learning . scriptural examples . psal. 68.29 . because of thy temple at jerusalem ; here by temple is understood the holy excercises and divine worship used in the temple . 5. when the possessor is put for the thing possessed : as , e vcalegon , a noble sage of troy , whose name is here put for nobility and sagacity . sic dicitur hominem d●v●rari , cujus patrimonium devoratur . apud me ( i. e. ) domi meae . english examples . hereby , lands , houses , and ships , are often called by the owners names . thus , with me , is usually to be understood at my house . so we say of some guardians , they have devoured the orphans , intimating the orphans patrimony . scriptural examples . joel 3.20 . judah shall be inhabited for ever ; here judah the son of jacob , is put for the land of jewry , which was promised to his posterity , and by them possessed . gen. 15.3 . a servant with me ; that is , in my house . gen. 18.3 . depart not i pray thee from thy servant , ( i e. ) depart not from my tent . 6. when the seat or place is put for the quality inherent to the same : as , f cor ; os . cor pro prudentiâ quae sedem habet in corde , ( unde prudentes cordati dicuntur ; ) os , pro pud●●e ; qui se ore , ( i. e. ) vul●u prodit . aut aliquando cor fortitudinem significat : non tibi plus cordis , sed minus oris inest . english examples . thus the heart is put for wisdome , because wisdome hath its seat there . and sometimes also , the heart is put for courage and fortitude by this trope . scriptural examples . jer. 17.9 . the heart is deceitfull , &c. the heart being the seat or place , where the soul keeps it chief residence , is here and elsewhere , put for the will , affections and whole soul , as the qualities inherent thereunto . prov. 6.32 . whose committeth adultery with a woman , wanteth a heart ; where by the want of an heart , is understood foolishnesse . see prov. 2.10 . 7. when the advocate or counsellor , who personates his client , is put for him whom he personates and represents : as , g patronus , procliente . the cause will go against the attorny general , intimating against his client , whom he represents . 8. when the time it self is put for the things usually done in time : as , h nox , pro somno . aestas , pro messe . english examples . the night is frequently put for sleep , and summer for harvest . the dayes thought is the nights dream . the mornings view corrects the evenings work . in the two last examples , the day and the night , the morning and evening , do signifie the actions and accidents in them . scriptural examples . job 32.7 . i said , dayes should speak , and multitude of years should teach wisdome , ( i.e. ) the aged , who have seen many dayes . 1 chro. 12.32 . and of the children of issachar , which were men that had understanding of the times . 1 cor. 4.3 . mans day , for mans judgement . see esth. 1.13 . joh. 12.27 . or contrarywise , when the things which are done in time , are put for the time it self , as , messis , pro aestate . calor , pro aestate . frigus , pro hyeme . ante focum si frigus erit ; si messis in umbrâ . english examples . by this metonymie , the harvest is put for summer , cold for winter , and sleep for the night . scriptural examples . exod. 23.10 . six years thou shalt sow thy land , and gather the fruits thereof . see isa. 17.5 . exod. 23.10 . deut. 24.19 . 9. when the name of the thing signified , is put for the sign : as , i amaryllis , pro carmine de eadem . jupiter , apollo , aencas , for the statutes or pictures of apollo &c. scriptural examples . thus in gen. 17.10 . circumcision is called the covenant , when 't was only a seal of the covenant , and of the righteou●nesse of faith ; as appears in rom. 4.11 . so in exod. 12.11 . the paschal lamb is called the lords passeover . mat. 26.26 , 28. b●ead and w●ne are said to be christs body and blood ; of which they are only but signes . thus in luk. 22.20 . this is the new testament in my blood ( i. e. ) a sign or seal of the new testament in my blood . so in titus 3.5 . baptism is called the new birth . 4. a metonymie of the adjunct , is when the adjunct , or that which belongs to any thing , is put for the subject , or thing to which it belongs or is adjoyned : as , gen. 31.53 jacob sware by the fear of his father isaac , ( i. e. ) by god , whom isaac feared . 2. king 20.1 . set thy house in order , ( i.e. ) thy houshold affairs . thus the captain general is often put for his army ; as , hannibal was slain by scipio ; here hannabal is put for his army which he had ●ed against the romans , and scipio for the romans who obtained the victory . 1 sam. 18.7 . saul hath slain his thousands , &c. so in act. 9 5. christ is put for his members . psal. 85.11 . righteousnesse shall look down from heaven , ( i. e. ) god in whom righteousnesse resteth . hos. 4.1 . there is no truth , nor mercy , nor knowledge of god in the land ; by which adjuncts is signified , that there are none , or very few at most , in whom those graces may be found . this metonymie is made these 9 waies , viz. 1. when the sign is put for the thing signified thereby : as , k fasces , pro magistratu , sceptrum , pro regne , toga , pro pace , arma , pro bello . huic consilio palmam damus ; ( i. e. ) victoriam . english examples . thus , weapons and armes sign●fie war , the keys power , and the palm victory , as being signs of war , power , &c. scriptural examples . gen. 49.10 . the scepter shall not dep●●● from juaah , ( i. e. ) the kingdome , in●im●●i●g that kings should not cease from the house o● judah . rom. 13.4 . he beareth not the swo●● 〈◊〉 vain , ( i. e. ) authority . jer. 24.10 . thus here the sword is put for war. thus also the name is often put for the thing it self : as , rev 3 , 4 thou hast a few names . prov. 18.10 . the name of the lord , ( i. e. ) the lord himself . phil. 2.10 . that at the name of jesus every knee should bow , &c. ephes. 5 , 20. act. 1.15 . 2. when the quality is put for the person subject thereunto : as , l scelus pro scelesto , villany for a villain . deserts are preferred ; ( i. e. ) men deserving are , &c. give room to the quoise , ( i. e. ) to the serjeant . 3. when the adjunct of time is put for the persons , or things subject thereunto : as , m aetas nulla , ( i. e. ) homines nullius aetatis . aspera tum positis mitescent secula bellis . ( i. e. ) homines , qui istis seculis vixerunt . temeritas est florentis aetatis , prudentia senectutis , ( i. e. ) juvenum & senum : juventus , ( i e. ) juvenes ; senectus , ( i. e. ) senes . — oculisve aut pectore noctem accipit — noctem , pro somno qui noctus capitur . english examples . thus the night is put for sleep , which is usually taken in the night . take heed young idlenesse , ( i. e. ) idle youth . scriptural examples . ephes. 5.16 . the dayes are evill , ( i. e. ) the hearts and conversations of the men of these dayes are evil . 4. when the names of the vertues themselves are put for good men ; and of the vices , for evill men ; and also when the names of divers other things are used for the persons , to whom they are adjoyned , or appertain : as , ex hac parte pudor pugnat , illic petulantia : ubi pudor pro pudicis ; & petulantia pro petulantibus ponitur , &c. virtutem praesentem odimus ; ( i. e. ) viros bonos . justitia pro justo , &c. english examples . thus vertue is put for good men ; and justice for a just man. 5. when the thing set in the place , is put for the place it self : as , n libelli pro libraria . ludus pro circo . te quaesivimus omnibus libellis , bibliothecis . english examples . thus books are put for a library or study . a play for a play-house . 6. when the thing contained is put for the container , or the abstract for the concrete : as , aen. virg. i. — vina coronant , ( i. e. ) pateram vina continentem . wine is put for the cup that contains it . english examples . psal. 11.7 . the righteous lord loveth righteousnesse , ( i. e. ) righteous men . 1 cor. 12.28 . helps , governments , for helpers and governors . phil. 3.3 . circumcision is put for the persons circumcised . tit. 1.12 . wickednesse is put for wicked men . see gen. 19.15 . prov. 11.5 . rom. 4.9 . gal. 2.12 . it is very usual in scripture to put the abstract for the concrete , to set forth the excellency of the person or thing spoken of . thus god tels abraham , that he shall not only be blessed , sed erit ipsissima benedictio , gen. 12.2 . ( i. e. ) affluens omni benedictione ; & non tam benedictus , quam ipsa benedicto dicitur . thus in 1 cor. 1.30 . christ is not called righteous , but righteousnesse . 7. when the antecedent , or that which goes before , is put for the consequent , or that which followes : as , discumbere pro coenare . audire vel auscultare pro obtemperare . fuimus troes , pro non amplius sumus . vixit , ( i. e. ) mortuus est . strato discumbitur ostro , ( i.e. ) cibum capiunt . english examples . thus , to hear , is to obey . he hath lived , ( i e. ) he is dead . they are set ( i. e ) a● s●pper . the sword is drawn , whereby is signified the ensuing slaughter . scriptural examples . exod. 19.9 . deut. 5.27 . hear , is put for obey . so in exod. 18 , 19. hearken unto my voice ; for obey my voice or commandement . 8. when the consequent is put for the antecedent : as , sepultus est , pro mortuus est . evigilabit , pro dormitat . english examples . the guests are risen , ( i. e. ) have supped . he is buried , ( i. e. ) he is dead . scriptural examples . gen. 3.19 . in the sweat of thy face shalt thou eat thy bread , &c. here by sweat following labour , is signified labour before meat . isa. 28.16 . he that believeth , shall not make haste : this paul in rom. 9.33 . interprets , shall not be ashamed : shame and confusion being effects of making haste , &c. 9. when all things going together , one is put for another : as , juxta terentium castra posuerat annibal , ( i.e. ) hujus & illius exercitus . annibal ibi moratur , pro exercitu annibalis . english examples . thus hannibal is put for his army , or any captain general for the army under his conduct and command . scriptural examples . josh. 11.21.23 . joshua overcame the canaanites , ( i. e. ) he and his army . so in 1 sam. 18.7 . saul hath slain his thousands , &c. so in mat. 25.35 . christ is put for his members . a metonymie of the end , is when the end is put for the means conducing to the same : as , subeat virtus vestra experimenta majora , ( i.e. ) pericula . aris imponit honorem , ( i.e. ) sacrificium . dicitur & planstris vexisse po●mata thespis , ( i. e. ) scenas , in quibus poemata fiebant . an english example . let your courage enterprize greater experiments ( i. e. ) dangers . he layes honour upon the altar ( i. e. ) a sacrifice ; for that in the old law none but such as were priests unto god were admitted to sacrifice unto him , which was a dignity importing honour . scriptural examples . jude 7. sodome and gomorrah were set forth for examples , ( i. e. ) were punished for examples sake . psal. 57.8 . awake my glory , ( i. e. ) my tongue given to glorifie god. see 1 cor. 10.6 . a metonymie of the form , is when the * form is put for the thing , to which it gives a being : as , luxuries in flagitiis , crudeli as in suppliciis , avaritia in rapinis , superbia in contumeli●s , pro luxurioso , crudeli , avaro , superbo . ars mendicando quaerit honesta cibum , ( i. e. ) artifices honesti . english examples . thus art is put for an artificer ; pride for a proud man , and covetousness for a covetous man , and the soul for man. heare you modesty it self , ( i. e. ) some one very modest . scriptural examples . exod. 1.5 . seventy souls went down into egypt , ( i. e. ) men . the like in gen. 12.5 . & 46.18 . synecdoche , es , f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comprehensio , comprehen●●on , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ synecdechoma● ] comprehendo , aut , una excipio , seu recipio , to comprehen , or take together . it is a trope , or a form of speech , whereby the more comp●ehensive wo●ds are put for the lesse comprehen●ive ; and contrarily : or when a part is understood by the whole , or the whole by a part , the general by the special , and contrarily : or , it is an exchange of the name of the part for the whole , or of the name of the whole for the p●rt . this figurative exornation gives a grace unto spee●h , which otherwise it would want , enforcing the understanding of the hearers to a deeper consideration of the sense and meaning : and is chiefly fourfold , viz. 1. synecdoche speciei . 2. synecdoche membri aut partis . 3. syn●cdoche generis . 4. synecdoche totius . confundit totum cum parte synecdoche . partis . a myrtoum : auster ; b hyems , mucro . c annibal ; d anglus . 2. totius : e orator ; color . f annus . g vixit . h atrides . 1 synecdoche speciei , is when the special or a particular sort implies a mo●e general : as , a myrtoum , pro mari , the m●rtean se● , for the whole sea indefinitely . auster pro vento , indefinite . aristides pro justo . moecenas pro patrono . croesus pro divite . thraso pro glorioso . hostes tela parant , ( i. e. ) arma . ecce aristidem , ( i. e. ) justum . sic infinitum numerum dicimus pro magno ; sexcenta licet ejusmodi proferre ; sexcenta , ( i. e. ) p'urima . english examples . caesar , for the king. aristides , for a just man. craesus , for a rich man. auster , for the wind . it is not my sword that can help me ▪ where by sword is understood all kinde of weapons and manners of defence . scriptural examples . psal. 22.4 . our father 's trusted in thee , &c ( i. e. ) our ancestors ; where fathers , the more special name , is put for ancestors , the more general . psal. 44.6 . i will not trust in my bow , neither shall my sword save me . and in 46.9 . he breaks the bow , and cuts the spear in sunder , &c. where by bow , sword and , spear , are understood all weapons of war. see 2 sam. 8.18 . mat. 22.21 . isa. 63.16 . thus a certain number is put for an uncertain : as , zech. 3.9 . christ is said to have seven eyes , ( i. e. ) many , to signifie his perfect and singular care of his church . the like in deut. 28 , 7. psal. 105.8 . he hath remembred his covenant for ever : the word which he commanded to a thousand generations ; where a great or infinite number is put for an indefinite number , or such a number as is not determined . psal. 119.64 . the righteous m●n falls seven times a day ; that is , often . so in prov. 24.16 . thus the word [ many ] is taken for all : as , dan. 12.11 . and many of them that sleep in the dust of the earth shall awake . now that this word [ many ] signifies all , the holy ghost bears witnesse , in joh. 5.28 . all that are in the grave shall hear his voice . 2. synecdoche partis , or a synecdoche of the part , that is , when a part is put for the whole : as , b hyems , a storm of rain or hail for winter . tectum . pro domo . mucro pro gladio . c annibal , pro exercitu cujus dux erat , velut pars primaria . d anglus pro anglis . * hostis habet muros , ruit alto á culmine troja ; pro hostes. english examples . my name is tossed and censured by many tongues , ( i. e. ) by many men ; where the part of an intire body is put for the whole . thus the roof of the house is put for the whole house ; the edge of the sword , for the sword : and the soul , for the whole man. scriptural examples . gen. 12.15 . then abraham took sahah his wife and the souls , &c. for the men and women that were his servants . the like see in rom. 13.1 . rom. 12.1 . present your bodies a living sacrifice ; ( i. e. ) the whole man. in prov. 1.16 . & 6.18 . their feet run to evill : where by feet of men , the men of such conversation are understood . mat. 8.8 . i am not worthy that thou shouldst come under my ●oof ; where the roof signifies the house . in isa. 7.2 , 5 , 89 , & 9.9 . the tribe of ephraim is put for the whole people of israel . see prov. 3.22 . & 10.14 . & 11.26 . the hand is put for the whole man , &c. thus the singular number is put for the plural : as , d anglus , pro anglis . the roman was victor in battail , intimating the army of the romans . the english man overcame the hollander . scriptural examples . isa. 1.3 . the oxe knoweth his owner , and the asse his masters crib , &c. for oxen and asses . jer 8.7 . the stork in the heaven knoweth her appointed time ; for , the sto●ks know their appointed time . rom. 3.28 . therefore we conclude that a man is justified by faith , &c. for , men are justified by faith . job . 14.1 . man that is born of a woman , ( i. e. ) men that are born of women , &c. synedoche generis , is when a general word comprehends the particular , or when the more general name is put for the more special : as , e orator , pro demosthene aut tullio . color , pro forma . g vixit , pro mortuus est . h atrides , ( i. e. ) agamemnon ; quippe qui in expeditione trojana rex regum diceretur . * virtus pro fortitudine . poeta pro homero aut virgilio . english examples . put up your weapon , for your dagger . he lived in such a century , ( i. e. ) he is now dead . thus living creatures are put for beasts . the poet , ( i. e. ) homer or virgil. scriptural examples . mark. 16.15 . preach the gospel to every creature : signifying to all men , and not to any other creature . gen. 6.12 . all flesh had corrupted his way , ( i. e. ) all men . mat. 2.18 . rachel weeping for her children , would not be comforted , because they are not ; for , lived not . judges 19.3 . spake to her heart : that is , comforted her . exod. 30.34 . all sweet smelling spices , are put for spikenard . see 1 sam. 13.13 . 1 king 2.4 . synecdoche totius , a synecdoche of the whole is when the whole is put for the part ; as , f annus , pro tempore praesenti . elephantus , pro dentibus . sylvae pro arboribus . pontus , pro fluctu . nos , pro ego . pabula gustassent troje , xanthumque bibissent : ( i. e. ) partem pabuli , partem xanthi flavii . english examples . an army so great as drank rivers dry : meaning a great part of the water in the rivers . he carries a goldsmiths shop on his fingers , for rings . he fell into the water and swallowed the thames , for the water . scriptural examples . 1 sam. 5.3 . behold , dagon was fallen upon his face to the ground : though the same verse declares that before its fall , the head of dagon and both the palmes of his hands were cut off upon the threshold , &c. see gen. 8.13 . the world is put for the earth , in 2 pet. 3.6 . the man is put for the soul : as in luk. 16.23 . & 23 , 43. so in gen. 3.19 . till thou return to the ground ; where the man is put for his body . it is also by this synecdoche , when any thing is spoken concerning many persons together , which yet appertains not to every one of them precisely : as , gen. 35.26 . in this and the three precedent verses , you have a recital of the twelve sons of jacob , ( which as this verse declares ) were born unto him in padan-aram , and yet this appertains not unto benjamin , who yet is reckoned with the rest , as in vers . 24. for he was born in the way near ephrath , as in vers . 16. and in heb. 11.13 . the apostle having enumerated many saints , and among the rest enoch , ( as in vers . 5. ) generally addes , these all died in the faith , &c. and yet enoch was translated that he should not see death , and was not found , because god had translated him , as likewise appears by the 5. verse . thus the plural number is put for the singular : as , nos , pro ego . nos populo imposuimus & oratores visi sumus ; ubi de se tantum loquitur orator . an english example . cicero to brutus : we deceived the people , and seemed orators , speaking of himselfe only . scriptural examples . judg. 12.7 . and jephthah was buried in the cities of gilead , ( i. e ) in one city of that region . mat. 27.44 . the thieves also which were crucified with him upbraided him ; ( i. e. ) one of the thieves , namely , the unbelieving and unconverted thief . so also gen. 21.7 . & 46.7 . * compared with the 15 , & 17. verses . but of the grammarians it is called a synecdoche , or comprehension , * when a common word or name is restrained to a part which is expressed by the accusative case . and they call it comprehension , because the particular is comprehended of the universal . this synecdoche is a figure of construction , and is when that which is part is attributed to the whole : as , aethiops albus dentes , an ethiopian white in the teeth ; here , white agreeing to the teeth only , is attributed to the whole ethiopian : pro toto positae partes , quam passio signat , quartum vel sextum casum synecdoche tradit . passivis , neutris , adjectis , participiisq : 1. dentibus alba . 2. caput doleo . 3. spoliata lacertos . 1. dentibus alba , white in the teeth . 2. caput doleo , i am pained in my head . 3. spoliata lacertos , bereft of the strength of the body . by this synecdoche all nouns adjectives , signifying any property ; also verbs passives , and neuters , signifying any passion , may govern an accusative or an ablative case , signifying the place wherein the property or passion is : as , aeger pedes , or pedibus , diseased in the feet . rubet capillos , his hairs are red . truncatus membra bipenni , cut in the limbs with an axe . caetera similes , uno differunt , like in other things , in one thing they differ . ironia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simulatio , irrisio , mocking or counterfeiting , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in loquendo dissimulatione utor , to dissemble in speaking ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ eiro ] dico , from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ eiron ] simulator , qui aliter dicit ac sontit : from which ironia is taken for dissimulation , whereby one thing is thought and another spoken ; it signifies also taunting speeches , or a speaking by contraries ; as if we should say black is whi●te . it is called the mocking trope , whereby in derision we speak contrary to what we think or mean , or when one contrary is signified by another : this trope is not so well perceived by the words , as either by the contrariety of the matter , or the manner of utterance , or both . antiphrasis and this are of very nigh affinity , only differing in this , that antiphrasis consists in the contrary sense of a word , and ironia of a sentence . contra quam sentit solet ironia jocari . scilicet , a egregiam laudem ; b pulchre ; c bone custos . a egregiam laudem , ( i. e. ) turpe potius dedecus & infamiam . b pulchrè , ( i. e. ) foediffimè . c bone custos , ( i. e. ) male custos . o salve a bone vir , curasti b prebè , ( i. e. ) a pessime , b negligenter : foedè neglexisti . si genus humanum , & mortalia temnitis arma , at 1 sperate deos memores fandi atque nefandi . alter erit maculis auro 2 squalentibus ardens . hunc ego si potui tantum 1 sperare dolorem . 1. sperate , ( i.e. ) timete . sperare ( i. e. ) timere . 2. squalentibus , ( i. e. ) splendentibus . est in hic vocibus catachresis . english examples of an irony . he was no notorious malefactor , but he had been twice on the pillory , and once burnt in the hand for trifling oversights . milo had but a slender strength , who carried an oxe a furlong on his back , then kill'd him with his fist , and eat him to his breakfast . so when the persian army was at variance among themselves , philip of macedon ( their utter enemy ) said , he would send his army to make them friends . thus gnatho speaks ironically to thraso ; what ( quoth he ) they knew you not after i had shewn them your good conditions , and made mention of your vertues ? then answered thraso , you did like an honest man , i heartily thank you : here , both the saying of gnatho and thrasoe's answer have a contrary signification . scriptural examples . gen. 3.22 . and the lord god said , behold , the man is become as one of us : whereby the lord declares his great disdain of their affectation o● an impossible preheminence , in being like to god ; as if he had said , he is now by his sin become most unlike unto us ; i see how well satan hath performed his promise to them ; is he not become like one of us ? judg. 10.14 . go cry to the gods which ye have cho●en . so in isa. 14.4 , 8 , 9. the lord teaches his children to deride the proud insulting king of babylon . our saviour also to awaken his drousie disciples out of their security , doth in mat. 26.45 . use this form of speech ; sleeep on now and take your rest , &c. as if he had said , a perillous ●ime is at hand , wherein you shall have little list or leisure to sleep , you have therefore now the moe need to watch and pray . so micaiah in 1 king. 2● . 15 bids ahab go to battail against ramoth-gilead and prosper , ( i. e. ) go up and perish . thus in 1 king. 18.27 . elijah mocked the wors●ippers of baal ; cry aloud , for he is a god ; either he is talking or he is pursuing , or he is in a journey , or peradventure he sleepeth and must be awak●ned . jo● 1● . 2 ●hus he taunts at his false friends : no ●o●bt but ●e ●●e the people , and wisdome shall ●e wit● yo● : as if he h●d s●id , in your own conceits there are none wise but your selves . no doubt but reason hath left us , and is gone wholly unto you ; yea wisdome is so tyed to your persons , that her conversation and ruine depends upon yours . 1 cor. 4.8 , 10. we are fools , ye are wise ; we nothing , ye all , &c. see amos 4.4 , 5. eccles. 11.9 . catachresis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abusio , abuse , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ catachraomai ] abutor , to abuse , or from the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ cata ] contra , against , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ chresis ] usus , use . it is a form of speech , whereby the speaker or writer , wanting a p●oper word , borroweth the next or the likest to the thing that he would signifie . it is an improper kinde of speech , somewhat more desperate than a metaphor , and is the expressing of one matter by the name of another , which is incompatible with , and sometimes clean contra●y to it : and is when the change of spee●h is hard , strange ▪ and unwonted : or , it is the abuse of a trope , when words are too fa● wrested from their native signification , or when one word is abusively put for another , for lack of the proper word : du●ior improp●iae est catachresis abusio vocis : vir gregis ; ultorem promisi ; pulchra minatus . * vir gregis ipse caper , deerravit , — ( i. e. ) dux gregis . capitis nives , ( i e. ) cani capilli . spera●e dolo●em , ( i e. ) time●e dolorem . facies simillima lauro ; nam facies propriè hominis est . english examples of catachresis . a voice beautiful to his ears . he threatens me a good turn . i promised him an executioner . i gave order to some servants of mine , ( whom i thought as apt for such charities as my self ) to lead him out into a forrest , and kill him ; where charity is used , or rather abused for cruelty . they build a horse by pallas are divine : here the poet traduceth that to a beast , which is proper to the making of a house . and as he said that mislik'd a picture with a crooked nose : the elbow of his nose is disproportionable . by the license of this figure we give names to many things which lack names : as when we say , the water runs , which is improper ; for to run , is proper to those creatures which have feet and not unto water . by this form also we attribute hornes to a snail , and feet to a stool ; and so likewise to many other things which lack their proper names . scriptural examples of catachresis . a caution . note that though this trope be to be found in divers places of scripture , yet not as if the scripture abused words , but because those words which are catachestical depart a little from the usual custome of figurative speaking , and are spoken or hang together more roughly or hardly : as , heb. 11.5 . enoch was translated that he should not see death . hos. 4.8 . they eat up the sins of my people . deut. 32.14 . the blood of the grape didst thou drink , ( i. e. ) the juice of the grape . prov. 30.15 . by this form of speech solomon nameth the two daughters of the horseleech . psal. 137.5 . let my right hand forget her cunning : here is forgetting applyed to the hand , which is proper to the minde . jer. 46.10 . the sword shall devour ; here to devour , ( the property of a living creature with teeth ) is catachrestically applied in the sword . lev. 26.30 . and i will cutt down your images , and cast your carkasses upon the carkasses of your idols , &c. here pieces of images are called carkasses . exod. 23.19 . thou shalt not seeth a kid in his mothers milk . thus in psal. 6.8 . prayers and tears are said to have a voice ; the like of tears in psal. 39.12 . the lord hath heard the voice of my weeping . isa. 64.1 . oh that thou wouldst rent the heavens , &c. the prophet here speaks of god after the manner of men ; if a man we●e in heaven and should descend , he having a body of grosse substance , must divide and rend the heavens ; but god being a most pure spirit , passeth through all things without any dividing or rending ; yet is there in these divine condescensions of speech a singular excellency . rev. 1.12 . and i turned to see the voice , &c. so exod. 20.22 . ye have seen that i have talked , &c. ( i. e. ) ye have heard the lord speak . see exod. 5.21 , &c. metalepsis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transumptio , participatio , participation or a taking from one another , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ metalambano ] transumo , aut particeps sum , to take of , or partake with another . metalepsis is a forme of speech whereby the oratour or speaker in one word expressed , signifieth another word or thing removed from it by certain degrees . or , it is the cloathing of a trope with excellency , or the multiplying of a trope in one word ; to wit , first , when by one improper word another is signified , then by that improper word perhaps another , and so one after another till it comes to the proper word , a mean or middle degree , which affords a passing over or change intervening . it is the continuation of a trope in one word through the succession of significations . this trope is a kinde of metonymie , signifying by the effect a cause far off by an effect nigh at hand ; and it teaches the understanding to drive down to the bottome of the sense , and instructs the eye of the wit to discern a meaning afar off ; for which properly it may be aptly compared to an high prospect , which presents to the view of the beholder an object remote , by leading the eye from one mark to another by a lineal direction , till it discerns the object inquired . transcendit mediis gradibus metalepsis ad altum : hinc movet 1 euphrates bellum . mirabar 2 aristas . 1 , euphrates pro mesopotamia , per meton . adjuncti . mesopotamia pro orientalibus , per synecdochen membri . 2. aristas , pro spicis , per synecdochen membri : spica , pro segete , per synecdochen i●em membri : seges , pro aestate , quo anni tempore in agris luxuriatur , per metonymiam subjecti pro adjuncto : aestas pro anno rursum , per synechdochen membri . invadunt urbem somno vinoque sepultam . ( i. e. ) invadunt trojanos somno vinoque sepultos . vrbem , pro troja , per synecdochen generis ; troja , pro trojanis , per metonymiam subjecti . english examples of metalepsis . virgil by ears of corn signifieth summers , by a metonymie of the subject ; and by summers , years , by a synecdoche of the part . they invade and enter the city , drowned in sleep and wine , ( i e , ) they invade troy , or the trojans buried in sleep and wine . scriptural examples . lam. 4.4 . the tongue of the sucking childe cleaveth to the roof of his mouth for very thirst , &c. here , by the extreme thirst of the sucking babes , the prophet signifies the mothers barren and dry beasts ; and by the dry beasts , the extreme hunger and famine ; and by the famine , the wofull affliction and great misery of the people . mat. 21.10 . all the city was moved ; where the city is put for jerusalem ; the general word comprehending the particular by a synecdoche generis ; and jerusalem , for its inhabitants , by a metonymie of the subject . mal. 4.2 . the sun of righteousnesse shall arise with healing in his wings . where wings are put for beams by a catachrestical metaphor . and beams for comfort and refreshing by a metaphor . see esth. 2.16 . exod. 27.20 . hyperbole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , superlatio , exuperatio , * exuporation or a passing of measure or bounds ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hyperballo ] supero , to exceed . it is an eminent excesse in advancing or repressing , and is when the trope is exceedingly inlarged , or when the change of signification is very high and lofty , or when in advancing or repressing one speaks much more then is precisely true , yea above all belief . hyperbole sometimes expresses a thing in the highest degree of possibility beyond the truth , that in descending thence we may finde the truth and sometimes in flat impossibilities , that we may rather conceive the unspeakablenesse then the untruth of the relation . but though an hyperbole may be beyond belief , yet ought it not to be beyond measure or rule ; let it suffice to advertise , that an hyperbole feigns or resembles , not that it would by a fiction or untruth deceive ; but then is the vertue and property of an hyperbole , when the thing it self , of which we speak , exceeds the natural rule or measure , therefore it is granted to speak more largely , because as much as the thing is , can not be reached unto . hyperbole is twofold , viz. 1. auxesis , when we increase or advance the signification of a speech . 2. meiosis , when we diminish or repress the signification of a speech . extenuans augensve excedit hyperbole verum . astra ferit . pluma levior . volat ocyor euro . merita vestra caelum contingunt . candidior cygnis . hedera formosior alba . jam jam tacturos tartara nigra putes . auxesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , augmentum , an increasing . it is when for the increasing , and amplifying we put a word more grave and substantial in stead of the proper word being lesse : as , cum liberalem , magnificum ; severum , saevum ; improbum , sacrilegum dicimus . english examples . in dispraise . thus a proud man is called lucifer , a drunkard a swine , an angry man mad . in praise . thus a fair virgin is called an angel ; good musick celestial harmony ; and flowers in medowes , stars . scriptural examples of auxesis . isa. 4.1 . wars are put for some strife . jer. 15.20 . and i will make thee unto this people a strong brazen wall , &c. gen. 11.4 . let us build us a city and a tower , whose top may reach unto the heaven , &c. see mic. 9 , 7. job 39.19 . gen. 41.47 . exod. 8.17 . judg. 5.4 , &c. meiosis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diminutio , extenuatio , diminution , or lessening . it is when lesse is spoken , yet more is understood ; or when for extenuation sake we us● a lighter and more easie word or terme t●en the matter requires ; or when we put a lesse word for a greater : as , cum adulator●m blandum & affabilem , prodigum aut audacem , liberalem aut fortem nuncupamus . of this further at the end of hyperbole . but the hyperbolical meiosis or dimunition , is that which increases defect : as , cum homunculum , pygmaeum ; stupidum , stipitem ; qui non resp●ndet , mutum appellamus . english examples of meiosis . thus a great wound is called a scratch ; a flat fall , a foile , and a raging railer , a testy fellow , &c. as auxesis of small things makes great matters , so meiosis of great matters makes but trifles . in meiosis , the speaker ought to take care that he fall not into that fault of speech , called tapinosis , humility , that is when the dignity or majesty of a high matter is much defaced by the basenesse of a word ; as to call the ocean a stream , or the thames a brook , a foughten field a fray , great wisdome pretty wit ; or as if one should say to a king , may it please your mastership . scriptural examples of meiosis . 1 sam. 24.15 . after whom is the king of israel come out ? after a dead dog , and after a flea ? see psal. 22.7 . 1 king. 16.2 . thus in 1 cor. 5.1 . lesse is put that more may be gathered from it . jam. 4.17 . to him that knoweth to do good , and doth it not , to him it is sin , ( i. e. ) a great sin . 1 cor. 10.5 . but with many of them god was not well pleased , ( i. e. ) was highly displeased . thus in gen. 18.27 . abraham calls himself but dust and ashes . and in job 25.6 . he calls man but a worm . english examples of an hyperbole . streams of tears gushed out of her eyes , and the greatness of her grief rent her heart in sunder : where by these incredible tokens of sorrow , her incredible lamentation and grief is signified . this form of speech is either simple , or compared : viz. 1. simple , as to call the belly of a great glutton , bottomlesse : him that is most hasty in his fury , brainlesse ; a notable coward , heartlesse . 2. an hyperbole is compared two manner of waies : 1 by equality of comparison : as , to call a beautiful virgin an angel ; a shrew , a devill ; a drunkard , a swine ; an extortioner , a wolfe . 2. by the comparative degree , &c. harder then a diamond . swifter then thought the worst that ever eye saw , or heart could imagine . but in the frontiers of impossibilitie : as , though a thousand deaths followed it , and every death were followed with a hundred dishonours . the world sooner wanted occasions , then he valour to go through them . words and blows came so thick together , as the one seemed a lightning to the others thunder . beyond the bounds of conceit , much more of utterance . scriptural examples of hyperbole . judg. 20.16 . there are 700 men spoken of , every one of which could sling a stone at an hairs breadth and not misse . 2 sam. ●● . 2.3 . saul and jonathan were swifter then eagles and stronger then lions . gen. 32.12 thy seed shall be as the sand of the sea . see psal. 78.27 . so in heb. 11 , 12. so many as the stars of heaven . deut. 9.4 . cities fenced up to heaven . psal. 107.26 . the waves of the sea mount up to heaven , and go down to the depths , ( i.e. ) they are sorely tossed up and down when the lord commands and raises the stormy winde . joh. 21.25 . the whole world could not contain the books , if they were written , &c. ( i.e. ) they would be very many . luk. 10.15 . thou capernaum which art lifted up to heaven , ( i.e. ) highly exalted . luk. 10.18 . i beheld satan as lightning fall from heaven . see psal 42.3 . & 69.4 . prov. 13.24 . joel 3.18 . the hills shall flow with milk , and the mountains with wine , &c. 1 sam. 25.37 . nabals heart died in his breast , and he was made into a stone : this carries a far greater and more emphatical energie of signification with it , then our manner of speech , he was very much affrighted and astonished . allegoria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inversio , permutatio , inversion or changing ; it is an inversion when one thing is propounded in the words , and another in the sense , the word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ allegoreo ] aliis verbis allegoricè significo , to a signifie a thing allegorically under other words . observe , that in a metaphor there is a translation of one word only ; in an allegory , of many ; and for that cause an allegory is called a continued metaphor . and as a metaphor may be compared to a star in respect of beauty , brightnesse and direction ; so an allegory may be likened to a constellation , or a company of many stars . an allegory is a sentence that must be understood otherwise then the literal interpretation shewes . it is the continuation of tropes in divers words , as a metalepsis is the continuation of a trope in one word through the succession of significations ; and these are sometimes confused or distinct ; or , it is the continual prosecution of a metaphor and that proportionably through the whole sentence , or through divers sentences , or as others say , it is the continuation of a trope , and of the same allusion in the same discourse ; and is , when one kinde of trope is so continued , as look with what kinde of matter it be begun , with the same it be ended . continuare tropos allegoria adsolet : a absque et cerere & baccho venus alget . claudite rivos . a ( i. e. ) sine pane & vino friget amor . in reipublicae corpore omnia membra , manus , pedes , caput , in totius salutem conspirare debent . quoniam ex vadis jam evasisse videor , & scopulos praetervecta videtur oratio , perfacilis mihi reliquus cursus ostenditur . o naves , referent in mare te novi fluctus : o quid agis ? sortiler occupa portum , &c. in qua , navem pro republica , fluctuum tempestates pro bellis civilibus ; & portum pro pace & concordia intelligi voluit horatius ; lib. 1. od. 14. english examples of an allegory . shall we suffer the monstrous crocodile to come out of nilus and to break into our fold , to overcome our shepherd , to rent off our skins with his griping pawes , to crush our carkasses with his venemous teeth , to fill his insatiable paunch with our flesh , and to wallow a● h●s pleasure in our wool ? by this allegory our enemies are described , who either by open force or secret conspiracy are prepared and fully bent to captivate , infringe and destroy the people with their liberties , and to possesse their dwelling places and enjoy their wealth . rub not the scar , lest you open again the wound that is healed , and so cause it to bleed afresh . though this be sense and a reall truth in the letter , yet it hath an allegorical signification , ( i. e. ) renew not by rehearsal that sorrow which time hath buried in the grave of oblivion , or made forgot . philoclea was so invironed with sweet rivers of vertue , that she could neither be battered nor undermined . where philoclea is expressed by the similitude of a castle ; her natural defence , by the natural fortification of rivers about a castle ; and the metaphor continues in the attempting her by force or craft , expressed by battering or undermining . but when she had once his ensign in her minde : then followed whole squadrons of longings , that so it might be with a main battle of mislikings and repinings aginst their creation . where you have ensigns , squadrons , main-battles , metaphors still derived from the same thing , to wit , war. the world 's a theater of theft ; great rivers rob the smaller brooks , and they the ocean . sometimes an allegory is mixt with some words retaining their proper and genuine signification , whereof this may be an example : why covetest thou the fruit , and considerest not the height of the tree whereon it growes ? thou dost not forethink of the difficulty in climbing , nor danger in reaching , whereby it comes to passe , that while thou endeavourest to climb to the top , thou fallest with the bough which thou embracest . this allegory describes , though somewhat obscurely , yet very aptly the danger , vanity , and common reward of ambition : and the words which retain their proper signification are these , covetest , considerest , and forethink ; which words do make it a mixt allegory . scriptural examples of an allegory . a scriptural allegory is such as contains an abstruse and hidden sentence , and other then the native signification of the words will bear ; and it is , when under a dark and hidden saying , the literal sense contains another , to wit , a spiritual or mystical meaning . it is the representation of some mystical or spiritual thing by another , mentioned in scripture , and is , when by the things done under the old law , the mysteries of the new testament are signified : from whence an allegorical sense of the scripture hath its ●i●e . a scriptural allegory is twofold , viz. 1. natural . 2. inferr'd . a natural allegory is such as is expresly delivered in the scriptures themselves ; and this properly is the mystical sense of the scripture : as , gal. 4.25 . for this agar is mount sinai in arabia , and answeteth to jerusalem which now is , &c. the apostles meaning here is , that in a mystical sense , agar hath some proportion unto jerusalem , that is unto the jewes , whose metropolis or chief city jerusalem was : for , as agar the bond-woman obtained a place in abrahams house , and was at length cast forth thence ; so the jews were in the apostles time under the servitude of the law , and for that they would be justified by the works of the law , were ejected the house of god. exod. 34.29 . the face of moses shined , &c. this contains an allegorical sense which the apostle explains in 2 cor. 3.7 . , 13 , 14. but if the ministration of death , &c. was glorious , so that the israelites could not stedfastly behold the face of moses for the glory of his countenance , &c. how shall not the ministration of the spirit be rather glorious ? vers . 14. but their minds were blinded : for untill this day remaineth the same vail . &c. in the reading of the old testament : which vail is done away in christ. the like allegory you may find if you compare exod. 12.15 , 17. with 1 cor. 5.7 , 8. 2. an allegory inferr'd , is such as the scripture it self shewes not , nor makes manifest , but is brought in by interpreters . allegories of this kind are like unto pictures ; but their literal expositions like to stone-wals ; the house hath its strength from the stone-wals , the pictures afford not the least strength either to the house or wals . this allegory is either offered , or inforced and wrested : 1. that inferr'd allegory from scripture which is offered , hath a probable ground and foundation in the literal sense , and a proportionable agreeablenesse of things , and is likewise agreeable to the analogie of faith : as , gen. 6.14 . the description there of the arke of noah doth allegorically represent gods spiritual house or church , which in 1 pet. 2.5 . is said to be built up of living stones ; and also denotes the lords miraculous preservation of that church of his , so that neither the waves , or strange and pernicious doctrines , or tentations or persecutions can break in upon or drown it . gen. 8.11 . the olive leaf represents the gospel ; for in luk. 10.34 it is evident that oil signifies mercy and peace . luk. 15. the prodigal , when absent from his f●thers house , sound nothing but misery and perplexity ; which doth allegorically represent unto us , that rest is to be found in the creator only , and not in the creature . so in the whole book of canticles , the sweet conference between christ and his church , is set down in the words and expressions proper to husband and wife . thus old age is most elegantly decipher'd in eccles. 12.5 , 6. 2. an allegory inforc'd and wrested , is such as is lest destitute of a probable ground or foundation in the literal sense ; either it differs too much from the thing , from which it is taken , or it is agreeable to another and thwart object ; or otherwise it is too far remote from the analogie of the scriptures : as , such are , mat. 13 , 8. and other seeds fell into good ground and brought forth fruit , some an hundred fold , &c. see psal. 110.1 . mat. 15.11 . other allegories . jer. 23.5 , 6. behold , the daies come , saith the lord , that i will raise unto a david a righteous branch , &c. in his daies judah shall be saved , and israel dwell safely , so in zech. 3.10 . which allegorically represents the glorious peace and tranquillity of all saints , when christ shall have set up his kingdome , and reign from the river to the end of the land . see hos. 13 , 14 , 15. job . 29.6 . prov. 23.29 . antonomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nominis unius pro alio positio , a putting of one name for another , or the exchanging or a name ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro , for , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ onomazo ] nomino , to name : antonomasia is a form of speech , whereby the oratour or speaker , for a proper name putteth another , and some name of dignity , office , profession , science , or trade . it is a kinde of a metonymie and synecdoche generis , and is when another name , a nickname or common name is put instead of the proper name , or when a word being put without a name , supplies the place of the name . antonomasia imponit cognomen , ut ; a irus ; impius ; b aeacides ; c poenus ; d cytherea ; e poeta . a irus being a poor messenger of penelopes woers , is here put for any poor man. impius , wicked , the wicked fellow is put for any man notoriously wicked . b achilles , the nephew of aeacus . c carthaginian for hannibal who was the eminent man of carthage . d any remarkable person of cythera , but here it signifies venus , who was carried to cythera in a cockle-shell , and was the goddesse of that place . e poeta the poet ; for virgil or homer . arma virumque cano ; — ubi intelligitur aeneas . english examples . this rhetorical exornation is used five waies , viz. 1. hereby the oratour speaking to high dignities , boweth ( as it were ) the knee of his speech , and lifts up the eye of his phrase to the bright beams of earthly glory , thereby declaring his reverence and their dignity : thus when he speaks to a king or a prince , he saith your majesty , your highnesse : to a nobleman your lordship , your honour . 2. in stead of name or title , he useth a decent and due epithet , thus , honourable judge , honoured sir. 3. the author by the name of his profession or science , as when we say , the philosopher for aristotle : the roman orator for cicero : the psalmograph for david . 4. a man by the name of his countrey : as , the persian the germane , the britain . 5. when we give to one man the name of another , for the affinities sake of their manners or conditions . in praise thus , as when we call a grave man a cato , a just dealer an a●istides , a wise man a solomon . in dispraise , to call an envious detractor a zoilus , a captious reprehender a momus , a tyrant a nero , a voluptuous liver an epicure . scriptural examples of antonomasia . prov. 18.10 . the name of the lord is a strong tower , &c. joel 2.11 . he is strong that executes his word . gen. 21.33 the everlasting god , where the common attributes , strong and everlasting are put for jehovah , the more proper name of god. so in mat. 21.3 . joh. 11 , 3 , 12. christ is called lo●d : and in joh. 11.28 . master : and in mat 8.20 . & 9.6 . the son of man : in gen. 48.16 : the angel : in exod. 3.2 the angel of the lord : and in isai. 63.9 . the angel of the lords presence : and euphrates is in gen. 31.21 . called the river : and christ in dan. 11.22 . is called the prince oft he covenant . and in gen. 3.15 . the seed of the woman : and in heb. 12.24 . the mediator of the new covenant . thus christ also calls his church , his sister , his love , and his dove ; and the church in like manner , him her beloved . litotes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tenuitas , tenuity , smalness or finenesse , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ litos ] tenuis , small or fine . it is a kinde of synecdoche . a trope when a word is put down with a sign of negation , * and yet as much is signified as if we spake affirmatively , if not more : and by others it is called a figure . when lesse is said then signifyed , and whereby the oratour or speaker for modesties sake seems to extenuate that which he expresses . non equidem laudo , est litotes ; nec munera sperno . non sperno . ( i. e. ) diligo . rhodi romanis haud infesti , ( i. e. ) amicissimi . et gens illa quidem sumptis non tarda pharetris , ( i. e. ) velocissima . me non spernitis , ( i. e. ) di igitis . english examples . it is no small account that he makes of his own wit , or he setteth not a little by himselfe . here by the negations of small and little , or much , are both signified and properly amplified . also by denying the superlative it takes the positive degree thus : he is not the wisest man in the world , or he is none of the wisest , ( i e. ) he is not wise at all . this and such like formes of speaking are used for modesties sake ; for it were not so seemly to say , that he lacks wit , or that he is a fool . so , if a man had some good occasion or just cause to commend himself , he cannot by any means do it in more modest manner then by this form of speech , as if he should say : i was not the last in the field to engage the enemies of my countrey . here , if he should have said , i was first , or one of the foremost in the field , although he had spoken never so truly , it would have savoured of arrogancy and boasting . scriptural examples of litotes . psal. 51.17 . a broken heart god will not despise , ( i. e. ) he will highly prize it . 1 thess. 5.20 . despise not prophesying , ( i. e ) see that you highly prize it . the like in rom. 2.4 . psal. 105.15 . touch not mine anointed , &c. ( i. e. ) hurt them not , take heed you be not found among the persecutors of my anointed ones . job . 10.3 . despise not the work of thine hands , ( i. e. ) do thou graciously take notice of the work , &c. psal. 9.12 . he will not forget the cry of the humble , ( i. e. ) he will surely remember their cry , &c. thus when the scripture would strongly affirm , it doth it oftentimes by denying the contrary : as , isai. 38.1 . thou shalt die , and not live , ( i.e. ) thou shalt certainly die . the like in ezek. 18.21 . deut. 28 , 33. joh. 1.20 . isa. 39.4 . jer. 42.4 . 1 joh. 1.5 . job . 31.17 . job saith that he hath not eaten his meat alone , and that he hath not seen any man perish for want of cloathing , or any poor for lack of covering . here if job had said , that he had feasted many , that he had cloathed every poor body that should otherwise have perished , he had not spoken so modestly , albeit he had said as truly . it is very familiar with the hebrewes , by affirming and denying to expresse the same thing for stronger confirmation of 10 : as , deut. 33 6. let reuben live and nor die . the like in 1 sam. 1.11 . prov. 36.11 . onomatopoeia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nominis seu nominum fictio , the feigning of a name or names ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ onomatopoieo ] nomen seu nomina fingo , fingo vocabula , á sono ea deducens ; to feign a name from the sound . nominis fictio , is a form of speech , whereby the oratour or speaker makes and feigns a name to some thing , imitating the sound or voice of that which it signifies , or else whereby he affecteth a word derived from the name of a person , or from the original of the thing which it expresseth : or , it is a kinde of metonymie , and it is properly said of words so feigned , that they resemble or represent the sound of the thing signified . a sonitu voces onomatopoeia fingit ; 1 bambalio , 2 clangor , 3 stridor , 4 taratantara , 5 murmur . 1. a stammerer . 2. the sound of a trumpet . 3. a crashing noise , or the craking of a door . 4. the sound of the trumpet . 5. the noise of water running , a running or buzzing noise . teucria , a teucro . dardania a dardano . english examples of onomatopeia . this form of feigning and framing names is used 6. waies , viz. 1. by imitation of sound , as to say , a hurliburly signifying a tumult or uproar : likewise , rushing , lumbering , ratling , blustring , &c. 2. by imitation of voices , as , the roaring of lions , the bellowing of bulls , the bleating of sheep , the grunting of swine , the croaking of frogs , &c. 3. by the derivation from the original ; the city troy was so called by derivation from king tros , and before that , it was called teucria from teucrus , and first of all dardania from dardanus ; so ninivie of ninus . 4. by composition , as when we put two words together and make of them but one , as orator-like , sholar-like : thus also we call a churle , thick-skin ; a niggard , pinch penny ; a flatterer , pick-thank . 5. by reviving antiquity ; touching this i refer the reader to chaucer , and to the shepherds kalendar . 6. when we signifie the imitation of another mans property in speaking or w●iting ; this form of speaking is more usual in the greek tongue , and sometimes used in the latine : as , patrissare , matrissare , platonissare , ( i. e. ) to imitate his father , to imitate his mother , to imitate plato , whi●h form our english tongue can scarce imitate , except we say he doth satherize , platonize , temporize , which is not much in use ; yet we more usually follow this form , thus ; i can not court it , i can not italian it , ( i. e. ) i can not pe●form the duty or manners of a courtier , i cannot imitate the fashion of an italian . antiphrasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sermo per contrarium intelligendus , a word or speech to be understood by the contrary , or contrarily ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , antiphrazo , per contrarium loquor , to speak by contraries . antiphrasis is a form of speech which by a word exprest doth signifie the contrary . it is a kinde of an irony , and is , when one and the same word hath a contrary signification , or a meaning contrary to the original sense . antiphrasis voces tibi per contraria signat ; a lucus ; b sacra fames ; c euxinus ; d symphora ; e parcae . a lucus , signifies a lightsome place or lightning , according to the original of the word , but here it signifies a grove or thick wood , for that it takes in no light at all . b sacra fames , literally signifies holy famine or hunge● ; bue here , a covetous desire . c euxinus , originally hospitable , but here it signifies a part of the sea near thrace , which is nothing lesse . d symphora , congestion or heaping up ; but it is sometimes taken for prosperity , and sometimes for adversity . e parcae , originally signifies sparing or favouring , but here by autiphrasis it signifies the three feigned goddesses of destinie : viz. clotho , which puts the wool on the distaffe . laehesis , which drawes the thred of our life . atropos , which cuts it off and favours none . english examples of antiphrasis . it is when the speaker saith , wisely or wittily , meaning the contrary . you are alwaies my friend ; meaning mine enemy . you are a man of great judgment , signifying him to be unapt and unable to judge . scriptural examples . the word ( to blesse ) used in gen. 12.3.24 , 35. 2 sam. 2.10 . psal. 34.2 . doth also by an antiphrasis signifie ( to curse ) as appears by 1 king. 21.10 . where the same word that is used in the precedent scriptures to blesse , is used in a contrary signification ; as , thou didst blaspheme or curse god and the king ; as also in job . 1.5 . it may be that my sons have sinned and cursed god in their hearts ; and likewise concerning what jobs wife said unto him in job . 2.9 . curse god and dye . see another in isa. 64.11 . &c. thus in rev. 5.5 . &c. a lion signifies christ , and in 1 pet. 5.8 . the devill . charientismus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , urbanitas , pleasantnesse , good grace in speaking ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ charientizomai ] jocor , to jest : charientismus is a trope , or form of speech which mitigates hard matters with pleasant words . it is a kinde of an irony , and is , when for rough and unpleasing words , sweet and smooth words are returned : dat charientismus pro duris mollia verba . at bona verba precor . ne saevi magna sacerdos . english examples . a certain man being apprehended , and brought before alexander the great , king of macedonia , for railing against him , and being demanded by alexander why he and his company had so done , he made this answer , had not the wine failed , we had spoken much worse , whereby he signified that those words proceeded rather from wine then malice ; by which free and pleasant confession , he asswaged alexanders great displeasure , and obtained remission . prov. 15.1 . solomon commends that answer which turnes away displeasure and pacifies wrath. astismus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vrbanitas sine iracundiâ , a kinde of civill jest without prejudice or anger ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ asteios ] urbanus festivus , civil or pleasant . it is a kinde of an irony consisting of a pleasant and harmelesse jest : it is taken for any mirth or pleasant speech void of rustical simpli●ity and rudenesse . astismus jocus urbanus , seu scomma facetum est : qui bavium non odit , amet tua carmina maevi : atque idem jungat vulpes , & mulgeat hircos . english examples . the merry and pleasant sayings incident hereunto are called facetia ( i.e. ) the pleasures and delights of speech which are taken from divers places . 1. from equivocation , as when a word having two significations , is exprest in the one , and understood in the other , either contrary or at least much differing , which as it is witty , so very pleasant . 2. the occasion of mirth may be taken from a fallacy in sophistry , that is , when a saying is captiously taken and turned to another sense , contrrary or much different from the speakers meaning r as , to one demanding of diogenes what he would take for a knock upon his pate , he made this answer , that he would take an helmet . now he that made the demand , meant what hire , and not what defence . to one that said , he knew not if he should be ejected his house , where to hide his head : another made him answer , that he might hide it in his cap. sarcasmus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , irrisio quaedam amarulenta , a biting scoff or taunt ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sarkazo , carnes detraho , to draw away the flesh . * a sarcasme is a bitter kinde of derision , most frequently used of an enemy ; it is near an irony , but somewhat more bitter . insultans hosti illudit sarcasmus amare : en agros metire jacens , et nuncius ibis pelidae reserens . satia te sanguine , cyre . vendidit & coelum romanus & astra sacerdos : ad stygias igitur cogitur ire domus . english examples . when m. appius in his proeme declared that he was ea●nestly entreated of a friend to use his diligence , eloquence and fidelity in the cause of his client : after all the plea ended , cicero comming to appius , said thus unto him , are you so hard a man ( saith he ) that of so many things which your friend requested , you will perform none ? the pope in this life sells heaven ; hell therefore he reserveth to himself in the life to come . scriptural examples of a sarcasme . psal. 137.3 . sing us one of the songs of sion : this was uttered in scornful and insulting manner over the poor israelites being captives in babylon . gen. 37.19 . behold , the dreamer cometh . thus michael spits out bitter reproaches against david , in 2 sam. 6.20 . how glorious was the king of israel to day , &c. ( i. e. ) how contemptible and inglorious ! &c. thus shimei reviled him in 2 sam. 16.7 . thus in exod. 14.11 . the children of israel taunt at moses , because there were no grave● in egypt , hast thou taken us away to die in the wilde●nesse ? mark. 15.29 , 30 , 31. and they that passed by , rayled on him , wagging their heads , and saying , ah , thou that destroyest the temple , and buildest it in three dayes , save thy self and come down from the crosse . likewise also the chief priests , mocking said among themselves with the scribes , he save others , himself he cannot save . the like sa●c●sme you shall finde in nahum , 3.1 , 14. and mat. 27.29 , 42. paroemia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ paroimia ] proverbium , adagium , vulgare dictum : a proverbial speech or proverb , applyed to things and times ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ paroimiazomai ] proverbialiter loquor , to speak proverbially or in proverbs . this form of speech is a kinde of an allegory , or the continuation of a trope in a speech in specie , wherein a respect is had to the common use , and so it is called a proverb : or as others define it , it is a comparative speech or similitude which is wont to be in proverbs , or ( as it were ) a sentence bearing rule , as having the chief pl●ce in a sentence , and by its gravity rendering the same more illustrious , clear and excellent . a aethiopem lateremve lavare : paeroemia dicta est . a aethiopem ant laterem lavare ( i.e. ) frustrae laborare . contra stimulum calcas ; thou kickst against the prickes ; i.e. repugnando tibi ipsi , non adversario noces , ut facit qui contra stimulum calcat . lupum auribus teneo : i hold a wolf by the ears , ( i. e. ) dubius sum utrum inceptum peragam , an eo desistam , veluti qui lupum auribus tenet . english examples of paroemia . he that makes his fire with hay , hath much smoke and little heat : whereby is intimated , that many words and little matter render men weary , but never the wiser . all are not thieves that dogs bark at : declaring that ill tongues do as well slander good men , as speak truth of the evil . the sweetest rose hath his thorn : whereby is signified that the best man is not without his fault . many drops pierce the marble stone : declaring the excellency of constancy and perseverance in a good matter . scriptural examples . exod. 11.7 . but against any of the children of israel shall not a dog move his tongue , against man or beast , &c. which proverb denotes their great peace and tranquillity . prov. 14.4 . where no oxen are , the crib is clean ; but much increase is by the strength of the ox. ezek. 16.44 . behold every one that useth proverbs , shall use this proverb against thee , saying , as is the mother , so is her daughter , &c. a proverb is a comparative speech ; as in gen. 10.9 . he was a mighty hunter before the lord ; wherefore it is said , even as nimrod the mighty hunter before the lord , &c. jer. 31.29 . they shall say , the fathers have eaten a sowre grape , and the childrens teeth are set on edge . 2 pet. 2.22 . the dog is turned to his own vomit again , and the sow that was washed to her wallowing in the mire . esth. 1.22 . every man should bear rule in his own house . see luk. 4.23 , &c. p●ov . 19.15 . slothfulness casteth into a deep sleep ; and an idle soul shall suffer hunger . aenigma , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ ainigma ] oratio verborum involucris tecta : a riddle or dark saying , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ainitto ] obscure loquor , aut rem involucris tego , to speak obscurely , or to hide a thing in dark sayings : but it is rather derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ainos ] which ( inter alia ) denotes a saying worthy of praise and admiration . aenigma is a kinde of an allegory , differing only in obscurity , and may not unfitly be compared to a deep myne , the obtaining of the metall whereof requires deep digging ; or to a dark night , whose stars are hid with thick clouds . if there be a singular obscurity in a trope continued , it is called an ae●igma , for that it renders a question obscure , or a speech knotty , and as it were wrapped in : or , it is a sentence or form of speech , whereof for the darknesse , the sense may hardly be gathered . aenigma obscuris latitur sentencia verbis . filiolas cadmi profert nilotis arundo , quas serit è cnidio distillans sepia nodo . in english thus . cadmus his daughters fram'd nilotis quill , whilst sepia doth from cnidian knot distill . ( i. e. ) he writes love-letters in greek . explained thus : cadmus being the first finder out of divers of the greek letters , they are by a metonymie of the efficient called his daughters : and cadmus his daughters here by a catachrestical metaphor signifie the greek letters . nilotis quill fram'd greek letters ; for nilotis pen , &c. by a metonymie of the matter . nilus is the name of a river in egypt ; by the side whereof reeds grow ; which are here called nilotis quill by a catachrestical metaphor : also sepia a fish , whose blood is as black as ink , also black liquor , &c. here put for ink by synecdoche speceii or a metaphor . cnidus a city where venus the goddess of love was worshipped ; here put for venus by antonomasia , or synecdoche generis , and venus for love , by a metonymie of the efficient . mitto tibi a lunam , b solem simul & canis iram , quae reddas à te , dulcis amice , precor . id est , ex corde te saluto . auri b sacra c fames mortalia d pector a perdit . a aurum pro aureis nummis , per metonymiam materiae . b sacrum pro exsecrando , per ironiam seu antiphrasin . c fames pro desiderio , per metaphoram . d pectus pro homine , per synecdochen partis . quid hoc esse censes ? non ego de toto mihi corpore vendico vires , at capitis pugnâ nulli certare recuso ; grande mihi caput est , totum quoque pondus in ipso . malleus est fabrilis . dic quibus in terris & eris mihi magnus apollo , tres pateat coeli spacium non amplius ulnas . quid hoc esse existimas ? sum nondum dira confectus morte , sepultus haud urnâ , haud saxum , non humus ulla tegit : et loquor , & supio , & vitalibus abdicor auris , meque capit vivus m●que vehit tumulus . hic modus nihil nobis facesset negotii amplius si jonae historiam diligenter excusserimus , & cum hoc aenigmate contulerimus : is enim ex ventre orcae ( piscis ) seu , ut ipse existimavit , ex medio orci hoc sibi epitaphium vere ponere potuisset . english examples of aenigma . i consume my mother that bare me , i eat up my nurse that fed me , then i die , leaving them all blind that saw me . this is meant of the flame of a candle , which when it hath consumed both wax and wicke , goes out , leaving them in the dark that saw by it . ten thousand children beautiful of this my body bred , both sons and daughters finely deckt ; i live , and they are dead . my sons were put to extreme death by such as lov'd them well , my daughters dy'd in extreme age , but where i cannot tell . by the mother , understand a tree , by the sons and daughters understand the fruit , and leaves ; by the sons being put to death by such as loved them well , understand those that gathered and eat the fruit ; by the daughters death in age , understand the leaves falling off by the returning of the sap to the root in autumn , &c. anatomie of wonders great i speak , and yet am dead ; men suck sweet juyce from these black veins which mother wisdome bread . by anatomie of wonders , &c. understand a book ; by the sweet juice , instruction ; and by the black veins , the letters and lines in the book . an arithmetical aenigma . suppose 30 malefactors , viz. 15 english men , and 15 turks are adjudged to be executed for piracie , and that the sheriff hath ( after this sentence ) power given him to save one half of these malefactors , but must execute every ninth man , i demand how he may place them in such order and rank , as that he may execute all the turks , and 〈◊〉 ●erve the english men ? let him place them by this verse following ; and for that he would save the english , let him begin with them ; for that o is the first vowel mentioned here , let him place or ranck four of the english men , it being the fourth vowel , &c. let o signifie the english man , and 1 the turk . populeam virgam mater regina tenebat . 45.2.1 . 3. 1. 1.2 . 2.3.1 . 2 2.1 . but if the sheriff had been to have executed every tenth man : he should place them by this verse , rex paphi cum gente bona dat signa serena . 2. 1. 3. 5. 2.2.4.1 . 1. 3. 1. 2.2.1 . but if the sheriff were to execute every 2.3 . or any number of the men between two and sixteen , i shall ( since art is silent herein ) insert a mechanical way for the ready performing the same : and shall give one president ; which followed ( mutatis mutandis ) will lead to the accomplishment of your desire in any the rest of these questions : viz. suppose the sheriff had been to have executed every fifth man : first represent the 30 malefactors by 30 ciphers , or what characters you please , then cancel with your pen every fifth of them , till you have cancelled half of them , then have you the direct order of placing the men before your eye ; for the ciphers or characters c●ncelled represent the turks to be executed , and the other uncancelled those that are to escape . scriptural examples of aenigma . gen. 40. & 41. chap. the dreams and visions there of pharaohs chief butler and chief baker , as likewise pharaohs own dreams were aenigmatical ; the significations whereof were expounded by the spirit of wisdome and revelation in joseph , as appears by gen. 40.12 , 13.18 , 19. gen. 41.26 , 27. &c. dan. 4.10 , 11. &c. we have nebuchadnizzars vision , which is also aenigmatical . thus were the visions of mine head in my bed : i saw , and behold a tree in the midst of the earth , and the height thereof was great , the tree grew and was strong , and the height thereof reached unto heaven , and the sight thereof to the ends of the earth ; the leaves thereof were fair , and the fruit thereof much , and it was meat for all : the beasts of the field had shadow under it , and the sowls of the heaven dwelt in the boughs thereof , &c. which daniel by the spirit of the lord opens in the same chapter . in judg. 14.14 . we have sampsons riddle , out of the eater came forth meat , and out of the strong , sweetnesse . isa. 11.1 , 2. and there shall come forth a rod out of the stem of jesse , and a branch shall grow out of his roots : and the spirit of the lord shall rest upon him , the spirit of wisdom , and might , &c. see ezek , 17.2 . & 26. chap. of the proverbs , and divers other chapters in that book , you shall find divers riddles and dark sayings , and the same opened and explained , in the demonstration of the same spirit of wisdome they were proposed . figures of a word : see pag. 5. & 6. epizeuxis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adjunctio , a joyning together of the same word or sound : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ epizeugnumi ] conjungo , to joyn together . epizeuxis is a figure of a word , whereby a word , is geminated and repeated by way of emphasis , and usually without interposition of any other word : or it is the repetition of the same word or sound likewise when one or more words intervene by parenthesis . this figure serves to the emphatical setting forth of the vehemency of the affections and passions of the mind . ejusdem sit epizexuis repe●itio vocis : ah corydon , corydon ; me , me ; bella , horrida bella . talis amor daphnim ( qualis cum fessa juvencam per nemora atq , altos quaerendo bucula lucos , &c. ) talis amor teneat , nec sit mihi cura mederi . this figure is twofold : viz. 1. in part of a word , which is 1. in the beginning of a sentence . 2. in the end . of a sentence . 1. in part of a word in the beginning of a sentence : as , o utinam possem populos reparare paternis artibus , atque animos formatae iufundere terrae ! 2. in a part of a word in the end of a sentence : as , titus annius ad illam pestem comprimendam , extinguendam , fund itus delendam natus esse videtur . 2. in a whole word , as , ipsa sonant arbusta , deus , deus ille , menalca . si , nisi quae facio poterit te digna videri , nulla futura tua est , nulla futura tua est . excitate , excitate cum , fi potestis , ab inferis . english examples of epizeuxis . thus cicero to anthony . thou , thou , anthony gavest cause of civil war to caesar , willing to turn all upside down . thus virgil , ah corydon , corydon , what madnesse hath thee moved ? o let not , let not from you be poured upon me destruction . it is not ( believe me ) it is not wisdome to hazard our salvation upon so weak a ground as mans opinion . terrors , terrors , upon terrors laid hold on me . scriptural examples . isa. 51.9 . awake , awake , put on strength . oh arm of the lord , &c. matth. 23.37 . oh jerusalem , jerusalem , thou that killest the prophets , &c. here the wo●d is geminated to expresse the ardency of the speakers affections . isa. 52.1 . awake , awake , put on thy strength o zion , &c. see isa. 51.17 , 12 , 38 , 19 , 40 , 1. judg. 5.12 . ezek. 21.9.27 . a sword , a sword , is sharpened , &c. i will overturn , overtu●n , overturn it , &c. ( i.e. ) i will certainly overturn it . thus david bewaileth the death of his son absalom , in 2 sam. 18.33 . o my son absalom : my son , my son absalom ; would god i had dyed thee , o absalom my son , my son . this you may find sometimes by way of amplification , as psal. 145.18 . the lord is nigh to all that call upon him , even to all that call upon him in truth , so psal. 68.12 . and joel 3.14 . and sometimes also by way of transition ; as , hos. 2.21 . i will hear , saith the lord , i will hear the heavens , and they shall hear the earth , and the earth shall hear the corn , &c. anadiplosis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reduplicatio , reduplication , or redoubling , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , re , again , et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( diploo ) duplico to double . a figure whereby the last word or sound of the first clause is repeated in the beginning of the next . est anadiplosis quoties ex fine prioris membri , principium fit dictio prima sequentis . pierides , vos haec facietis maxima gallo : gallo , cujus amor tantum mihi crescit in horas . spectatum veniunt , veniunt spectentur ut ipsi . english examples . with death , death must be recompensed . on mischief , mischief must be heapt . let us at any rate buy the truth ; truth will make us no losers . prize wisdom , wisdom is a jewel too precious to be slighted . scriptural examples of anadiplosis . isa. 30.9 . this is a rebellious people , lying children , children that will not hear the law of the lord. deut. 8.7 . for the lord thy god bringeth thee into a good land , a land of brooks of water , &c. rom. 14.8 . if we live , we live unto the lord ; if we die , we die unto the lord , &c. p●al . 48.8 . as we have heard , so have we seen in the city of our god , god will establish it , &c. see psal. 122.2 , 3. our feet shall i stand within thy gates oh jerusalem : jerusalem is builded , as a city ; see the 5. verse of the same psalm . psal. 145.18 . jer. 2.13.12.11 . luk. 7.31 , 32. psal. 9.8 . &c. climax , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gradatio ; gradation , or a climbing by steps ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ clino ] reclino , acclino , to bend towards or incline to , for that its ascending is rising upwards ; and its descending , declining or turning away . gradation is a kind of anadiplosis , by degrees making the last word a step to a further meaning : it is a figure when a gradual progresse is used in the site or placing of the same word ; or when the succeeding clauses of a sentece transcend each other by divers degrees , or steps of the same sound . continua serie est repetita gradatio climax : quod libet , id licet his ; et quod licet , id satis andent : quodque audent faciunt ; faciunt quodcunque molestum est . mars videt hanc , visamque cupit potiturque cupita . nec vero se populo solum , sed senatui commisit : nec senatui modo , sed etiam publicis praesidiis et armis : nec his tantum , sed ejus potestati , cui senatus totam rempub. commisit . pulchrum est bene dicere , pulchrius bene sentire , pulch●rrimum bene facere . english examples of gradation . his arm no oftner gave blows , then the blows gave wounds , then the wounds gave death . your words are full of cunning , your cunning of promises , your promises of wind . a young man of great beauty , beautified with great honour , honoured with great valour . you could not enjoy your goods without government , no government without a magistrate , no magistrate without obedience , and no obedience , where every one upon his private passion interprets the rulers actions . out of idleness comes lust ; out of lust , impudence ; out of impudence , a contempt of whatsoever is good . scriptural examples . matth. 10.40 . he that receiveth you , receiveth me , and he that receiveth me , receiveth him that sent me ; rom. 5 , 3 , 4 , 5. knowing that tribulation worketh patience , and patience experience , and experience hope , &c. 2 pet. 1.5 , 7. add to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godlinesse , and to godlinesse brotherly-kindnesse , and to brotherly-kindnesse love . 1 cor. 11.3 . the head of every man is christ , and the head of the woman is the man , and the head of christ is god , &c. rom. 8.30 . whom he predestinated , them also he called ; and whom he called , them also he justified ; and whom he justified , them also he glorified . see rom. 10 , 14 , 15. 1 cor. 3.23 , 22. all are yours , you are christs , and christ is gods. anaphora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , relatio , relation , or a bringing of the same again , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ anaphero ] refero , to bring again or rehearse . it is the repetition of a word of importance and effectual signification ; or , it is a figure when several clauses of a sentence are begun with the same word or sound . diversis membris frontem dat anaphora eandem . ter conatus ibi collo dare brachia circum ; ter frustra c●mprehensa manus effugit imago . tu pugnare potes , mici sacri est consilii vis : tu vires sine mente geris , mihi cura futuri est . sic oculos , sic ille manus , sic ora movebat . english examples . you whom vertue hath made the princess of felicity , be not the minister of ruine ; you whom my choyce hath made the load-star of all my sublunary comfort , be not the rock of my shipwrack . an example of cicero in the praise of pompey . a witnesse is italy , which lucius sylla being victor confessed , was by this mans counsel delivered ; a wi●nesse is africa , which being opprest with great armies of enemies , flowed with the blood of slain men : a witnesse is france , through which a way was made with great slaughter of frenchmen for our armies into spain : a witnesse is spain : which hath very often seen , that by this man many enemies have been overcome and vanquished . scriptural examples of anaphora . psal. 29.4 , 5. the voice of the lord is powerful , the voice of the lord is full of majesty ; the voyce of the lord breaketh the cedars , &c. jer. 8.2 . whom they loved , whom they served , whom they ran after , whom they sought , whom they worshipped , &c. 1 cor. 1.20 . where is the wise ? where is the scribe ? where is the disputer of this world , &c. psal. 118 , 8 , 9. better it is to trust in the lord , then to put confidence in man ; better it is to trust in the lord , then to put confidence in princes , &c. jer. 50.35 , 36 , 37. a sword is upon the caldeans , &c. a sword is upon the lyars , &c. a sword is upon her mighty men , &c. see rom. 8.38 . psal. 27.1.118.2 , 4.124.1 , 2.148 , 1.2 , 3.150 . 1. ezek. 27.12 , 15. rom. 1.22 , 23. amos 1.3.6.9 . epistrophe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conversio . conversion , or a turning to the same sound , or a changing of course , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ epi ] prope , near to , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ strepho ] verto , to turn or change it is a repetition of the same word or sound in the ends of divers members of a sentence . a figure when divers sentences end alike , or when divers clauses end with the same word or words . complures clausus concludit epistrophe eodem dicto : crede mihi , si te quoq pontus haberet : te sequerer cenjux , et me quoq : pontus haberet . surgamus , solet esse gravis cantantibus umbra : juniperi gravis umbra : nocent & frugibus umbrae . english examples . ambition seeks to be next to the best ; after that , to be equal with the best : then , to be chief and above the best . where the richnesse did invite the eyes , the fashion did entertain the eyes , and the device did teach the eyes . we are born to sorrow , passe our time in sorrow , end our days in sorrow . either arm their lives , or take away their lives . since the time that concord was taken from the city , liberty was taken away , fidelity was taken away , friendship was taken away . scriptural examples of epistrophe . 1 cor. 13.11 . when i was a childe , i spake as a childe , i understood as a childe , i thought as a childe . psal. 115.9 , 10 , 11. oh israel , trust in the lord , he is their help and their shield : o house of aaron , trust in the lord , he is their help and their shield : ye that fear the lord , trust in the lord , he is their help and their shield . matth. 7.22 . have we not prophesied in thy name ; have we not cast out devils in thy name , and done miracles in thy name ? 2 cor. 11.22 . are they hebrews ? so am i : are they israelites ? so am i : are they the seed of abraham ? so am i. see joel 2.26 , 27. ezek. 33.25 , 26 , 27. ezek . 36.23 , 24 , ●5 , &c. amos 4.6 , 8. &c. hag. 2 , 8 , 9. lam. 3.41 , &c. symploce , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , complexio , complicatio , an agreement of words in a sentence , or complication or folding together , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ symplico ] complico , connecto , to wrap or couple together . symploce is the joyning together of anaphora and epistrophe . a figure when several sentences or clauses of sentences have the same beginning , and the same ending ; or when all our beginnings and all our endings are like . symploce eas jungit complexa utramque figuram . quam bene , caune , tuo poteram nurus esse parenti ? quam bene , caune , meo poteras gener esse parenti ? english examples . an example of cicero . him would you pardon and acquit by your sentence , whom the senate hath condemned , whom the people of rome have condemned , whom all men have condemned . o cruel death , why hast thou taken away my choice , my dear choyce , my dearest and most beloved choyce , and hid her in the dark , where i cannot find her ? can the host of heaven help me ? can angels help me ? can these inefriour creatures help me ? scriptural examples of symploce . psal. 47.6 . sing praises to our god , sing praises : sing praises to our king , sing praises . psal. 118.2 , 3 , 4. let israel now say , that his mercy endureth for ever ; let the house of aa●on now say , that his mercy endureth for ever , &c. rom. 14.8 . whether we live , we live unto the lord ; whether we die , we die unto the lord ; whether we live therefore or die , we are the lords . see psal. 136.1 , 2 , 3. jer. 9.23 . 1 cor. 12.4 , 5.6 . 1 cor. 14 , 15. 2 cor. 9.6 , &c. epanalepsis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , resumptio , a taking back : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ epi ] after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ana ] again ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ lambano , accipio , to take , from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ lepsis ] acceptio a taking . ep●nalesis is the same in one sentence , which symploce is in several . a figure , when ( for elegancies sake ) a sentence is begun and ended with the same word , or sound . incipit & voce exit epanalepsis eadem : pauper amet caut● : timeat maledicere pauper . vna dies aperit , conficit una dies . vidimus tuam victoriam praeliorum exitu terminatam , gladium vagina vacuum non vid●mus . english examples . severe to his servants , to his children severe . his superiour in means , in place his superiour . in sorow was i born , and must die in sorrow . unkindness moved me , and what can so throuble me , or wrack my thoughts are unkindness ? at midnight thou wentst out of the house , and returnedst against at midnight . scriptural examples of epanalepsis . phil. 4.4 . rejoyce in the lord alwayes , and again i say rejoyce . 2 king. 18.33 . my son absalom , my son , &c. 1 cor. 3.21 , 22. all things are yours , &c. whether things present , or things to come , all are yours . see 2 cor. 4.3 . psal. 8.1 , 9. psal. 46.1 & ult . epanodos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * regressio , regression , or turning back : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ epi ] again , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ anodos ] ascensus , an ascending or climbing up ; which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ano ] sursum upwards , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hodos ] via , a way . epanodos is a figure whereby the like sound is repeated in the beginning and ending of divers sentences , ( an anadiplosis intervening ) or , when the words of a sentence are turned upside down , or as i may say , repeated backward : the same sound being repeated in the beginning and middle , in the middle and end . prima velut mediis , mediis ita epanodos ima consona dat repetens : crudelis tu quoque mater ; crudelis mater magis , an puer improbus ille ? improbus ille puer , crudelis tu quoque mater . thus in english , whether the worst , the child accurst , or else the cruel mother ? the mother worst , the child accurst , as bad the one as th' other . nec sine sole suo lux , nec sine luce sua sol. eloquentia non ex artificio , sed artificium ex eloquentia natum . hermogenes inter pueros senex , inter senes puer . english examples of epanodos . men venture lives to conquer ; she conquers lives without venturing , &c. parthenia desired above all things to have argalus : argalus feared nothing but to miss parthenia . i never saw a fray more unequally made then that , which was between us this day , i with bearing the blows , and he with giving them , till we were both weary . account it not a purse for treasure , but as a treasure it self worthy to be pursed up , &c. unlawful desires are punished after the effect of enjoying ; but impossible desires are punis●ed in the desire it self . shew'd such fury in his force , such stay in his fury . scriptural examples . isa. 5.20 . woe unto them , who call good evil , and evill good ; who put darkness for light , and light for darkness , &c. 2 cor. 2.15 , 16. for we are unto god a sweet savour of christ , in them that are saved , and in them that perish ; to the one we are the savour of death unto death ; and to the other , the savour of life unto life . joh. 8.47 . he that is of god , heareth gods word ; ye therefore hear it not , because ye are not of god. ezek. 35.6 . i will prepare thee unto blood , and blood shall pursue thee ; except thou hate blood , even blood shall pursue thee . see rom. 7.19 . gal. 2.16 . ezek. 7.6 , 7 , 2 cor 2.10 . psal. 114.3 , 4 , 5 , 6. ezek. 32.16 . 2 thes. 2.4 , &c. paronomasia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , agnominatio , agnomination , or likeness of words : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ para ] which in composition signifies amiss , or with some alteration , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ onoma ] nomen , a name : or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ paronomazo ] agnominio , to change , or allude to a name or word . agnomination is a pleasant sound of words , or a small change of names ; or it is a present touch of the same letter , syllable , or word with a different meaning . a figure when by the change of one letter , or syllable of a word , the signification thereof is also changed . voce parum mutata alludit significatum paronomasia ; tu praedo , non praet ● . — agnomitatio dicitur quae fiat similitudine aliquâ vocum & vicinitate quasi verborum : that is agnomination which is made by any resemblance , and as it were by the neighbourhood and nighness of words . quis locus aut lacus ? — ab aratore orator . non emissus ex urbe , sed immissus in urbem esse videatur . video me a te circumveniri , non conveniri . inceptio est amentium , haud amantium . tibi parata erunt verba , huic verbera . nata salo , suscepta solo , patre edita coelo . in stadio & studio virtutis . — ab exordio ad exodium . english examples of agnomination . be sure of his sword , before you trust him of his word . wine is the blood of the vine . hardly any treason is guided by reason . friends turned fiends . you are like to have but a bare-gain out of this bargain . so fine a landerer should not be a slanderer . bolder in a buttery then in a battery . a fit witnesse , a fit witless . she went away repining , but not repenting . alas , what can saying make them believe , whom seeing cannot perswade ? this is no stumbling , but plain tumbling . such errors will cause terrors . scriptural examples . 2 cor. 10.3 . though we walk in the the flesh , yet do not we war after the flesh . 2 cor. 6.9 . as unknown and yet known , &c. psal. 21.7 . in te confisi , numquam confusi . see isa. 5.7 . rom. 2.1 . in quo alium domnas , teipsum condemnac . see 2 cor. 4 8 , 9. matth. 8.22 . let the dead bury the dead , &c. antanaclasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reciprocatio , reciprocation or beating back , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ antanaclao ] reciprico , refringo , to goe back or bear back . it is a various signification of the same word : a figure when the same word is repeated in a divers if not in a contrary signification ; it is also a retreat to the matter at the end of a long parenthesis . — amari mejuvat , antanaclasis erit , si nil sit amari . veniam , si senatus det veniam . english examples . care for those things in your youth which may in old age discharge you of care . care in the first place signifies to provide , in the last , the solicitude and anxiety of the minde . in thy youth learn some craft , that in old age thou mayst get thy living without craft . craft in the first place , signifies science , or occupation ; in the second , deceit or subtilty . * shall that heart ( which does not only feel them , but hath all motion of this life placed in them ) shall that heart i say , &c. scriptural examples of antanaclasis . matth. 28.29 . i will not drink henceforth of this fruit of the vine , untill that day , when i drink it new with you in my fathers kingdom , &c. here the first word ( drink ) hath a literal or proper signification ; but the later , a metaphorical acceptation , concerning their partaking together of the joys of heaven . john 1 10. the world was made by him , and the world knew him not , &c. the former word ( world ) notes the whole universe ; the later , the unbelieving men , who are of the world . thus in matth. 13.33 . leaven signifies the nature of the gospel , and in mat. 16.6 , 12 , 7 , 8. sinful corruption . matth. 8.22 . let the dead bury their dead , &c. see matth. 10.39 . luk. 6.26 , &c. joh. 4.13 , 14. isa. 59.18 . ploce , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nexus , contextus , binding together , or a continuation without interruption : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ pleco ] necto , to knit or bind together . a figure when a word is by way of emphasis so repeated , that it denotes not only the thing signified , but the quality of the thing : hereby the proper name of any man well known , being repeated , signifies the nature and permanent quality of the man , whose name it is . est ploce : corydon , corydon est tempore ab illo . hic consul est vere consul . talis mater erat si modo mater erat . tot homines adfuerant , si modo homines fuerunt . english examples of ploce . josephus speaking of our saviour , saith . there was a man called jesus , if it be lawful to call him a man. bread is bread indeed to a hungry , stomach . in that great victory caesar was caesar , ( i e , ) a serene conq●e●er . what man is there living , but will pitty such a case , if he be a man ? the last word ( m●n ) imports that humanity or compassion proper to mans nature . physician heal thy self , if thou art a physitian , ( i. e. ) if thou hast the skill and science of physick . scriptural . gen. 27.36 . esau speaking of his brother jacob , saith , is he not rightly called jacob ? for he hath supplanted me these two times . polyptoton , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , variatio casuum , aut multos casus habens , variation of cases , a small change of the termination or case : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ poly ] varie , variously , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ptoton ] cadens , falling out , which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ptoo ] cado , to fall . polyptoton is a repetition of words of the same lineage , that differ only in termination , and it is made by changing ( 1 ) the mood , ( 2 ) the tense , ( 3 ) the person , ( 4 ) the case , ( 5 ) the degree , ( 6 ) the gender , ( 7 ) the number , ( 8 ) the part of speech . it is a kinde of gradation , for it is continued by its degrees in words unlike , as an anadiplisis is in like words : a figure when several cases of the same noun , and tenses of the same verb , are used in conjoyned clauses ; eslo polyptoton , vario si dictio casu consonet : arma armis , pede pes , densusque viro vir . ense minax ensis , pede pes , & cuspide cuspis . cedere jussit aquam jussa recessit aqua . labor labori laborem adfert . quid facies facies veneris cum veneris antè ? ne sedeas , sedeas : ne pereas per eas . english examples . he 's faulty using of our faults . exceedingly exceeding . sometimes the same word in several cases , as , for fear , concealed his fear . sometimes the same adjective in several comparisons . much may be said in my defence , much more for love , and most of all for that incomparable creature , who hath joyned , me and love together . scriptural examples of polyptoton . gen. 50 24. the lord when he visiteth in visiting will visit you . rom. 11.36 . for of him , and through him , and to him are all things &c. eccles. 12.8 . vanity of vanities , all is vanity . gal. 2.19 . for i through the law am dead to the law , &c. dan. 2.37 . thou o king art a king of kings , &c. john 3.13 . no man hath ascended up to heaven , but he that came down from heaven , even the son of man which is in heaven . 1 john 1.1 . 1. cor. 9.22 . 1 joh 3.7 . he that doth righteousness , is righteous as he is righteous . see 2 tim. 3.13 . heb. 6 14 joh. 17.25 . isa , 24.16 . hos. 10.1 . micah 2.4 , &c. isa. 19.2 . hhpotyposis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , representatio , representation is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ hypotypoo ] repraesento per figuram d monstro , to represent , or by figure to deaneate , or draw the lively effigies of a thing . hypotyposis is a representing of a thing unto the eye of the understanding , so that it may seem rather to be felt or enjoyed then spoken of and expressed . a figure when a whole matter is expressed so particularly , and in order , th●t it seems to be represented unto ocular inspection ; or when the whole image and propo●tion of things is as it were painted out in words . res , loca , personas , a affectus : b tempora , gesta , exprimit , atque oculis quasi subjicit c hypotyposis . convivii luxuriosi descrip●io . videbar videre alios intrantes , alios vero exeuntes ; qu●sdam ex vino vacillantes , quosdamb sternâ potatione oscitantes : versaturinter h●s gallus , unguentis oblitus ; redimitus coronis : humus erat immunad , lutulenta vino , coronis languidulis , & spinis co●perta piscium . quid plus videret , qui intrasset ? english examples of hypotyposis . there were hills which garnished their proud heights with trees , humble valleys whose low estate seem'd comforted with refreshing of silver rivers ; medows enamel'd with all sorts of eye-pleasing flowers ; thickets , which being lined with most pleasant shade , were witnessed so to by the chearful disposition of many well tun'd birds ; each pasture stored with sheep feeding with sober security , while the pretty lambs , with bleating oratory , craved the dams comfort ; here a shepherds boy piping , as though he should never be old , there a young shepherdess knitting , and withal finging , and her hands kept time with her voices musick . a shew as it were of an accompaniable solitariness , and of a civil wildness . it is a place which now humbling it self in fallowed plains , now proud in well husbanded hills , marries barren woods to cultivated valleys , and joyns neat gardens to delicious fountains , &c. scriptural examples . thus apostasie and rebellion is elegantly deciphered and characterized in isa. 5.6 . the whole head is sick , and the whole heart faint : from the sole of the foot even unto the head , there is no soundness in it ; but wounds , and bruises , and putrifying sores , &c. another of famine . lam. 4.8 , 9 , 10. they were more ruddy in body then rubies , &c. their visage is blacker then a coal : they are not known in the streets : their skin cleaveth to their bones : it is withered , it is become like a stick . see isa. 1.7 , 8 , 34. whole chap. and jer. 4.19 , 20 , &c. col. 2.14 , 15. paradiastole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctio . distinction , noting of difference , or a separating or disagreeing ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ paradiastello ] disjungo , distinguo , to disjoyn , or distinguish . paradiastole is a dilating or enlarging of a matter by interpretation . a figure when we grant one thing that we may deny another , and tends to the dispersing of clowds , and removing of scruples in former speeches ; and to the distinguishing of like or semblable things , to which end the contrary unto the thing spoken of is sometimes added for illustrations sake . explicat oppositum addens a paradiastole : obumbrat . virtutem fortuna ; tamen non obruit illam . fit magna mutatio loci , non ingonii . virtus premi , opprimi non potest . vir bonus oppugnari potest pecuniâ , non expugnari . non enim furem , sed ereptorem : non adulterum , sed expugnatorem pudicitiae : non sacriegum , sed &c. sometimes we confess that which will not prejudice us ; and this is called paromologia , confestion : as , i grant that they are resolute , bu● it is in matters tending immediately to their own undoing . miseros etsi inimicos fovi , fateor , habetis ergo confitentem , non reum . english examples of paradiastole . truth may be blamed , but not shamed , &c. being charged that in a former speech you have brought very light reasons : you may answer ; if by [ light ] you mean clear ; i am glad you see them ; if by [ light ] you mean of no weight , i am sorry you do not f●el them , &c. this figure paradiastole is by some learned rhetoricians called a faulty term of speech , opposing the truth by false terms and wrong names ; as , in calling drunkennesse good fellowship ; ins●tiable avarice good husbandry ; crast and deceit , wisdom and policie , &c. scriptural examples . 2 cor. 4.8 , 9. we are troubled on every side , yet not distressed ; we are perplexed , but not in despair ; persecuted , but not forsaken ; cast down but not destroyed . 1 co● . 7.10 . and into ●he maryed i command , yet not i , but the lord. &c. 1 cor. 4.19 . and will know , not the speech of them that are puffed up , but the power . antimet abole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commutatio , inversio , a changing of word , by contraries , or a turning of the words in a sentence upside down ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ anti ] against , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ metaballo ] inverto , to invert , or turn upside down . antimetabole is a sentence inverst , or turn'd back , or it is a form of speech which inverts a sentence by the contrary , and is used frequently to confute by such inversion . a figure when words in the same sentence are repeated in a divers case or person . opposita antimetabole mutat dicta : poema est pictura loquens ; mutum pictura a poema . in dom●natu servitus , in servitute dominatus . vere dici potest magistratum esse legem loquentem , legem autem mutum magistratum . vt nov●rum optima erunt maxime vetera , ita veterum maxime nova . inter viros foemina , inter foeminas vir . english examples of antimetabole . of eloquent men crassus is counted the most learned lawyer ; and of lawyer , scaevola most eloquent . sees● not thou these trophies erected in his honor , and his honor shining in these trophies ? if any for love of honour , or honour of love , &c. that as you are the child of a mother ; so you may be the mother of a childe . they misliked what themselves did ; and yet still did what themselves misliked . if before he languished , because he could not obtain his desiring ; he now lamented , because he could not desire the obtaining . just to exercise his might , mighty to exercise his justice . scriptural examples . 2 cor. 12.14 . the children ought not to lay up for the parents , but the parents for the children . joh. 15.16 . ye have not chosen me , but i have chosen you , &c. rom. 7.19 . the good that i would , i do not ; but the evill that i would not , that do i. 1 cor. 11.8 , 9. for the man is not of the woman , but the woman of the man : neither was the man created for the woman , but the woman for the man. matth. 2.27 . the sabbath was made for man , not man for the sabbath . enantiosis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentio , contention or contrariety : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ enanti●s ] adversus vel oppositus , opposite or contrary . a figure when we speak that by a contrary which we would have to be understood as it were by affirmation . librat in antithetis contraria enantiosis : alba ligustra cadunt , vaccinia nigra leguntur . obsequium amicos , veritas odium parit . neque me poenitet mortales inimicitias , amicitias sempiternas habere . pro posthumo . english examples of enantiosis . there was strength against nimblenesse , rage against resolution , pride against noblenesse . he is a swaggerer amongst quiet men , but is quiet among swaggerers . earnest in idle things , idle in matter of earnestnesse . where there is both antimetabole for the turning of the sentence back , and contentio respecting the contrariety of things meant thereby . could not look on , nor would not look off . neither the one hurt her , nor the other help her . just without partiality , liberal without profusion , wise without curiosity . love to a yielding heart is a king , but to a resisting , a tyrant . this is a sentence with distinctio & contentio . scriptural examples . jam. 3.10 , 11. out of the same mouth proceedeth blessing and cursing : doth a fountain send forth at the same place sweet water and bitter ? rom. 2.21 , 22. thou therefore which teachest another , teachest thou not thy self ? thou that preachest a man should not steal , dost thou steal ? thou that sayst a man should not commit adultery , dost thou commit adultery ? &c. synoiceiosis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conciliatio , reconciling or agreement , or a joyning together of things that differ : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ synoikeioo ] familiarem reddo , to render familiar . a figure which teacheth to conjoyn divers things , or contraries , or to reconcile things that differ , and to repugn common opiniowith reason ; and is , when contraries are attributed to the same thing . synoeceiosis duo dat contraria eidem : tam quod adest , de sit , quam quod non adsit avaro . aeque adest moderat oni id quo fruitur , ac quo non fruitur . english examples . the covetous and the prodigal are both alike in fault , for neither of them knows to use their wealth aright ; they both abuse it , and both get shame by it . gluttonous feasting and starving famine are both as one , for both weaken the body , procure sicknesse and cause death . the covetous man wants as well what he hath as what he hath not . a dissembler studies to over-teach as well them that trust him , as them that trust him not . scriptural examples of synoeceiosis . prov. 11.24 . there is that scattereth , and yet increaseth ; and there is that with-holdeth more then is meet , but intendeth to poverty . rom. 14.5 . one m●n esteemeth one day above another : another esteemeth every day alike : let every man be fully perswaded in his own minde . psal. 139.12 . yea , the darknesse hideth not from thee , but the night sh●neth as the day : the darknesse and the light are b●th alike to thee . job 21.23 , &c. one dieth in his full strength , being wholly at ease and quiet : his breasts are full of milk , and his bones are moistened with marrow ; and another dyeth in the bitterness of his soul , and never eateth with pleasure : they shall lie down alike in the dust , and the worms shall cover them . eccles. 9.2 . all things come alike to all ; there is one event to the righteous and to the wicked to the good and to cléan , and to the unclean ; to him that sacrificeth , and to him that sacrificeth not , &c. oxymoron , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acute fatuum aut stulte ●cutum , subtil●y fool●sh ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ oxy ] acumen . sharpnesse of wit , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ mores ] stultus , a fool . it is a sentence delivered with such affectation of wit and gravity as renders it ridiculous . a figure when the same thing is denyed of it self , or when a contrary epithet is added to any word . by this figure contraries are acutely and discreetly reconciled or joyned together , whence it comes to pass that at first sight that seems to be spoken foolishly , which afterwards is acknowledged to have been hidden under a notable and excellent witinesse . oxymoron iners erit ars , concordia discors . strenua nos exercet inertia . avara luxuries . id aliquid nihil est . vivum cadaver . innumeri numeri . cum taceut , clamant . si tacent , satis dicunt . sapiens stultus qui sapere sibi egregie videtur . cum ratione insanit . vita minime vitalis . nunquam se minus otiosum esse , quam cum otiosus ; nec minus solum , quam cum solus esset . english examples of oxymoron . if they are silent they say enough . that something is nothing . a man and no man , seeing and not seeing , in the light and not in the light , with a stone and no stone , struck a bird and no bird , sitting and not sitting , upon a tree and no tree . this is spoken of androgeus the eunuch , who being purblinde , struck a bat in the twilight with a pumice stone sitting upon a mustard-tree . a wanton modesty . froud humility . knowing ignorance . a numberlesse number . scriptural examples . job 22.6 . thou hast stripped the naked of their cloathing : he that is naked cannot be stripp'd or spoyled of his clothes ; but the word naked , here signifies male vestitum , ill or poorly clad , &c. jer. 22.19 . he shall be buried with the burial of an ass , drawn and cast forth , &c. ( i.e. ) he shall have no burial . 1 tim. 5.6 . but she that liveth in pleasure is dead while she liveth . see act. 5.41 , &c. isa. 58.10 . aetiologia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causae redditio , a shewing of a reason , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ aitiologeo ] rationem reddo , to render a reason . aetiologia is a figure or form of speech , whereby the orator or speaker joyneth reason or cause to a proposition or sentence uttered , as an authentick seal thereunto . propositi reddit causas aetiologia . sperne voluptates : nocet empta dolore voluptas . intelligo quam difficili scopulosoque verser loco . nam cum omnis arrogantia sit molesta ; tum illa ingenii atque eloquentia , molestissima . divin . in ver. english examples . there are no wil●●s more privy then those which are vailed over with the dissimulation of duty , and the custome of familiar acquaintance ; for thou maist easily by taking heed shun an open enemy : but this hidden , inward and famili●r evill ▪ doth not only appear , but also oppresse , before thou shalt be able to foresee and espie it . look what wit or eloquence i have , judges , archias may justly challenge it to himself : for he was the first and principal , that caused me to follow these manner of studies . in vain it is to water the plant , the root being perished . h●ppy in wanting of little , because not desirous of much . the errors in his nature were excused , by reason of the greennesse of his youth . his heart being dissolv'd into love , spake in thoughts , as not having language enough to expresse his affection . scriptural examples of aetiologia . amos 1.11 . thus saith the lord , for three transgressions of edom , and for four i will not spare him : because he did pursue his brother with the sword , and did cast off all pitty , and his anger did tear perpetually , and kept his wrath for ever . psal. 18 , 19. he brought me forth into a large place : he delivered me , because he delighted in me . rom. 1.20 , 21. so that they are without excuse ; because that when they knew god , they glorified him not as god , neither were thankful , &c. see in rom. 3.20 . & 4 14 , 15. &c. 15 , 6.10 , 11. prov , 16.26 . & 25.13 . inversio , by the greeks called antistrophe , a turning upside down , derived from verto , to turn or change , and in , against . inversion is a figure , whereby the orator or speaker reasons , or brings in a thing for himself , which was reported or alleadged against him . arguit allatam rem contra inversio pro se : imo equidem ; neque enim si ●ccidissem , sepelissem . romulo in coena parcius bibenti , dixit quidam ; romule , si istuc omnes faciant , vinum vilius sit : is respondit ; imo vero carum , si quantum quisque volet , bibat : nam ego bi●i quantum volui . in english thus , romulus drinking sparingly , at supper one said unto him ; if all men did so , wine would be cheaper than it is : to whom romulus answered , yea , but it would be rather dearer , if every one drunk as much as he would ; for i have drunk as much as i desire . this figure is of near affinity unto metastasis , mutation , which ancient rhetoricians called a form of speech , whereby we turn back those things that are objected against us , to them which laid them to us . thus when anthony charged cicero , that he was the cause of civil war raised between pompeius and caesar , cicero rebounded the same accusation again to antony , saying : thou marcus antony , thou i say gavest to caesar ( willing to turn all upside down ) cause to make war against thy countrey . scriptural examples . matth. 15.26 , 27. and he answered , and said , it is not good to take the childrens bread , and to cast it to dogs ; but she said , truth lord : yet indeed the dogs eat of the crumbs , which fall from their masters table : then jesus answered and said unto her , oh woman , great is thy faith , &c. 1 king. 18.17 , 18. thus , when ahab charged elijah , that it was he that troubled all israel ; nay saith elijah , it is not i that trouble israel , but thou and thy fathers house , in that ye have forsaken the commandments of the lord , and thou hast followed balaam , &c. prolepsis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , occupatio , anticipatio , occupation or the prevention of an objection , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ pro ] prae , before , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ lambano ] capio , accipio , to take or receive ; from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ lepsis ] acceptio , a taking : or it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ prolambano ] anticipo , to prevent . * anticipation , or the prevention of an objection is a figure or form of speech , whereby the orator or speaker perceiving aforehand what might be objected against him , and hurt him as to what he is about to deliver , doth confute it , before it be spoken ; or when we prevent any objection , by framing an answer ; or when we bring an objection and yield an answer thereunto : this figure hath hypophora and anthypophora necessarily relerting unto it . hypophora , signifies an objection ; it propounds an objection , and is when the speaker makes answer unto own demand ; as , isa. 37.23 . whom hast thou reproached , and blasphemed ? and against whom hast thou exalted thy voyce , and lifted up thine eyes on high ? even against the holy one of israel . rom. 6.1 , 2. shall we continue in sin , that grace may abound ? god forbid . anthypophora signifies a contrary illation or inferenee , and is when an objection is refuted or disproved by the opposition of a contrary sentence : as , matth. 21.23 , 24 , 25. the chief priests and the elders of the people came unto christ , as he was teaching and said , by what authority dost thou these things ? and jesus answered and said unto them , i also will ask you one thing , which if ye tell me , i in like wise will tell you by what authority i do those things : the baptism of john , whence was it ? from heaven , or men ? &c. and they reasoned with themselvs , saying , if we shall say from heaven , he will say unto us , why did ye not then believe him ? but if we shall say of men , we fear the people , &c. anticipans , quae quis valet objecisse , prolepsis diluit : hic aliquis mihi dicat : cur ego amicum offendam in nugis ? hae nugae seria ducent in mala , derisum semel exceptumque sinistre . dicet aliquis ; haec igitur est tua disciplina ? sic tu instituis ▪ adolescentulos , &c. prosapodosis respensio : ego si quis , judices , hoc rob ore animi atque hac indole virtutis , &c. english examples of anticipation . did i walk abroad to see my delight ? my walking was the delight it self . he saw her alive ; he was glad to see her alive . he saw her weep : he was sorry to see her weep . he heard her comfortable speeches : nothing more joyful . scriptural examples . rom. 9.19 , 20. thou wilt say then unto me , why doth he yet find fault ? who hath resisted his will ? nay but , oh man , who are thou ? &c. rom. 6.15 . what then ? shall we sin because we are not under the law , but under grace ? where you have the objection : the answer whereunto is in these words , god forbid . 1 cor. 15.35 . some man will say , how are the dead raised up ? and with what bodies shall they come ? thou fool , that which thou sowest is not quickned except it dye , &c. this must be noted , that the objection is many times wanting , which must be wisely supplyed by considering the occasion and the answer of it : as , 1 tim. 5.11 , 12. they will marry , having condemnation ; now , least any might , what , for marrying ? the apostle answers here , no , for denying their first faith . prov. 3.9 . honor the lo●d with thy substance , &c. object . so i may begger my self . but this objection is prevented in the words of the next verse ; so shall thy barns be filled with plenty , &c. see the like in matth. 6.33 , &c. see isa. 49.14 , 15. matth. 3.9 , &c. but prolepsis is also a figure of construction , and then it is defined a certain summary pronunciation of things ; and it is made when the congregation , or the whole doth aptly agree with the verb , or adjective , and then the parts of the whole are reduced to the same verb or adjective , wherewith notwithstanding they agree not . post totum partes capiet generale prolepsis : procedunt castris hinc acron , inde quirinus : alterum in alterius mactatos sauguine cernam . duae aquilae volaverunt ; haec ab oriente , illa ab occidente . — lavinaque littora venit . * epitrope , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , permissio , permission , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ epitrepo ] permitto , concedo , to permit or grant . it is the suffering of a deed : a figure when we either seriously or ironically permit a thing , and yet object the inconveniency : this ironical permission imports as much as an earnest prohibition , though the words are otherwise . plane aut dissimulans permittit epitrope factum . 1. permissio seria ; ut , tribuo graecis literas , do multarum artium disciplinam , non adimo sermonis leporem , ingeniorum acumen , dicendi copiam : deniq : etiam , si qua sibi alia sumunt , non repugno : testimoniorum religionem et fidem nunquam ista natio coluit . 2. permissio ironica ; an ironical permission is then , when it only seems to be a permission , which yet on the contrary is rather the highest prohibition : — neque te teneo , neque dicta refello . i , sequere italiam ventis : pete regna per undas . i , fuge , sed poteris tuti or esse domi . sit sur , sit sacrilegus , sit flagitiorum omnium vitiorumque princeps ; at est bonus imperator et faelix . english examples of epitrope . simo in terence seems by his words very willing to permit his son to intermarry with glycerie , when in very deed he with all diligence endeavours to withdraw him from her . yes saith he , let him take her , i wish him good of her , let him go dwell and keep house with her . go , flie , but you may be safer at home . scriptural examples . eccles. 11.9 , rejoyce oh young man , and let thy heart chear thee , &c. and walk in the wayes of thy heart , &c. rom. 2.17 . behold thou art called a jew , and restest in the law , and makest thy boast of god , &c. rev. 22.11 . he that is filthy , let him be filthy still . prov. 6.10 . sleep a little , slumber a little , and fold thy hands together to sleep a little ▪ but in the next verse you have the meaning most manifestly laid open , &c. see 1 cor. 14.38 . judg. 10.14 . rom. 9.4.5 . gal. 4.14 , 15. prov. 6.32 . 1 king. 22.15 . isa. 29.1 . jer. 2.28 . amos 4.4 , 5. incrementvn , an increasing or waxing bigger : it is a form of speech which by degrees ascends to the top of something , or rather above the top , that is , when we make our speech grow and increase by an orderly placing of words , making the latter word alwaies excèed the former in the force of signification , contrary to the natural order of things , which ever puts the worthiest and weightiest words first , but this placeth them alwaies last . this figure may aptly be compared to fire , the property whereof is alwayes to ascend as high as matter can carry it . * a figure when a speech ascends by degrees from the lowest to the highest , where the latter words are alwayes the more great and vehement , by which the speech doth gradually as it were increase and wax great . ad summum ex imo gradibus venit incrementum ; non plebs prava jubens ; solida nec mente , tyranni vis fera dimoveat justum ; non turbidus auster , fulminei non dextra jovis ; non , si ruat orbis . facinus est vincire civem romanum , scelus verberare , prope patricidium necare : quid dicam in crucem tollere ? english examples of incrementum . o my parmeno , the beginner , the enterprizer , performer and accomplisher of all my pleasures . neither silver , gold , nor precious stones may be compared to her vertues . he was carelesse of doing well , a looseness of youth ; he was inclined to do ill , a weaknesse of youth ; his mind consented to offend , a shrewd temptation , he committed the act , an unhappy fault ; he accustomed himself to abuse , a sad imployment ; yet he did not this alone , but infected others with his perswasion , and seduced them by his example : and not that only , but detained those he had drawn in , with fresh inventions , and disgraced the modesty of such as resisted his corruptions , with scorns and derisions , which could argue no lesse in him than a most pernicious and detestable resolution . scriptural examples . psal. 1.1 . blessed is the man that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sitteth in the seat of the scornful . where the first degree is of ungodly men , the second of sinners who wickedly contrive in their hearts the accomplishment of their pernicious enterprizes ; the third of scorners , who glory in their wickednesse and scoffe at reproof . see more examples in psal. 2.2 , 3. isa. 1.4 . psal. 7.6 . psal. 18.38 , 39. ezek. 2.6 . dan. 9.5 . hab. 1.5 . zech. 7.11 , 12. 1 cor 4.8 . 1 joh. 1.1 , &c. as there are in the precedent examples gradual ascensions from the lowest to the highest , called incrementum , but by the greeks anabasis , ascensus ; so on the contrary are there descensions from the highest to the lowest , called catabasis descensus : as , in the names of metals , ezek. 22.18 . son of man , the house of israel is unto me as dross : all they are brasse and tin , and iron , and lead in the midst of the furnace : they are even the drosse of silver . phil. 2.6 , 7 , 8. who being in the form of god , thought it no robbery to be equal with god : but he made himself of no reputation , and took on him the form of a servant , and was made like unto men , and was found in shape as a man ; he humbled himself , and became obedient unto the death , even the death of the crosse. erotesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogatio , interrogation , or questioning , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ erotao ] interrogo , to question . it is but a warm proposition ; yet it oftentimes doth better than a bare affirmation , * which were but too easie and livelesse a speech ; it is easie and gentile to sharpen the flats of affirmation and down-right relations : a figure whereby we either ( 1 ) demand a question , ( 2 ) earnestly affirm ; or ( 3 ) vehemently deny a thing . note that an affi●mative interrogation is a vehement denying ; and a negative , a vehement affirming : and a negative interrogation sometimes vehemently commands , and an affirmative interrogation in like manner forbids . quaerit * erotesis , poterat quod dicere recte . et procul , ò miseri , quae tanta insania , cives ? creditis avectos hostes ? aut ulla putatis dona carere dolis danaum ? sic notus vlysses ? 1. when we demand a question ; as , cujum pecus ? an meliboei ? 2. when we earnestly affirm ; as , quousque tandem , catilina , abutere patientiâ nostra ? when we vehemently deny ; as , aeneid . 1. et quisquam numen junonis adoret ? & eclog. 3. an mihi cantando victus non redderet ille ? item pro balbo . a negative interrogation commands with a chiding or threatning ; and an affirmative interrogation in like manner forbids : as , aen. 4. non arma expedient , totaque ex urbe sequentur ? english examples of erotesis . the credit of behaviour , is to cover imperfection , and set forth your good parts better : now for that , this is too flat and lively a speech , aptly to expresse the affection of the mind ; expresse it by interrogation thus ; is it not the chiefest credit of behaviour to set forth your good parts fairly and clearly , and to cover imperfection ? did the sun ever bring fruitful harvest , but was more hot than pleasant ? have you any fathers that be not sometimes froward ? have you any of your children that be not sometimes cumbersome ? shall we therefore curse the sun ? disobey our fathers ? and hate our children ? scriptural examples . there are in scripture nine kinds of questions ( inter alia ) . 1. sometimes a question is asked with desire only to receive an answer : as , the mariners of jonas . jonas 1.8 . tell us ( say they ) for whose cause is this evill come upon us ? what is thine occupation ? and whence comest thou ? such a question you may finde the wise men made touching christ , in matth. 2.2 . 2. interrogations in scripture are sometimes emphatical and strong affirmations : as , gen. 4.7 . if thou doe well , shalt thou not be accepted ? ( i. e. ) thou a●d thy sacrifice shall both certainly be accepted , &c. josh. 1.9 . have not i commanded thee ? &c. i have without all question assuredly commanded thee , &c. see more examples in gen. 13.9.37.13 . 2 sam. 13.28 . 2 king. 6.32 . joh. 4.35 . mar. 12.24 . jer. 23.23 , 24 , &c. 2 king. 12.19 . 3. interrogations also are sometimes strong and vehement negations : as , psal. 19.12 . who can understand his errors ? ( i. e. ) no man can understand the depth of them . gen. 18.14 . is any thing too hard for god ? job 8.3 , 11. doth god prevert judgement ? or doth the almighty pervert justice ? can the rush grow up without mire ? can the flag grow without water ? &c. see matth. 12.26 . rom. 3.3 , 10 , 14 , 15. & 8.35 . 4. interrogations sometimes diminish and abate the sense : as , zech. 4.7 . who art thou , o great mountain ? before zerubbabel thou shalt be a plain , &c. ( i. e ) thou lookest very big and great , but who art thou ? i will tell thee , oh proud oppressor of my people , though in thy own conceit thou art a mountain immoveable , yet in my peoples eyes thou art but a mole-hill , and shall shortly be made a nothing , even as a plain before them . thus in 2 sam. 7.18 . david when he would abase himself , cryes out ; who am i , o lord god ? and what is my house that thou hast brought me hitherto ? 5. interrogations sometimes raise and heighten the sense by way of admiration : as , psal. 8.9 . o lord our lord , how excellent is thy name in all the world ? exod. 15.11 . who is a god like unto thee ? &c. ( i. e. ) let all the world ( if they can ) shew such a god as thou art . see mark 7.18 . who is a god like unto thee , that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage ? &c. the question here puts the brightest glory upon god in pardoning sin ; there is no sin-pardoning god , but our god only . 6. interrogations are sometimes expostulatory and complain : as , job 3.11 , 12. why dyed i not from the womb ? why did i not give up the ghost when i came out of the belly ? why did the knees prevent me ? or why the breasts that i should suck ? psal. 22.1 . my god , my god , why hast thou forsaken me ? &c. jer. 12.1 . wherefore doth the way of the wicked prosper ? so in isa. 1.21 . &c. 7. you find in the scripture doubting questions : as , psal. 77.7 , 8. will the lord cast off for ever ? and will he be favourable no more ? is his mercy clean gone for ever ? &c. 8. you may also finde teaching questions : as , isa. 60.8 . who are these that flie as a clowd , and as the doves to their windows ? this teaches us the multitude of those that shall ( when the angels shall be sent out of the temple to preach the everlasting gospel ) flock in unto christ. 9. you may also finde learning questions : as , acts 2.37 . men and brethren , what shall we doe to be saved ? &c. ecphonesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exclamatio , exclamation , or a crying out : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ecphoneo ] exclamo , to cry out . ecphonesis is a pathetical figure , whereby as the orator or speaker expresses the vehement affection and passion of his own mind , so he also excites and stirs up the minds and affections of those to whom he speaks . it is exprest or understood by an adverb of crying out , as , oh , alas , behold ; which are the signs of this figure . concitat ecphonesis & exclamatio mentem . heu pietas ! ô spes falsas ! proh vana voluptas ! o clementiam admirabilem ! o scelus ! ô pestis ô labes ! ò libidinem effraenatam atque indomitam ! o utinam tunc cum lacedaemona classe petîsset , obrutus insanis esset adulter aquis ! english examples . thus pyrocles seeing the milde philoclea innocently beheaded , bursts forth into this exclamation ; o tyrant heaven , and traytor earth , how is this done ? how is this suffered ? hath this world a government ? alas what delights and how great enjoyments hath one day deprived thee of ! ah poor confidence ! oh glorious triumphs over unarmed captives ! oh admirable clemency and mercy ! oh most wicked presumption , from whence art thou sprung up to cover the earth with falshood and deceit ! scriptural examples of ecphonesis . this figure is made in scripture these ten wayes , viz. 1. in way of admiration : as , rom. 11.33 . oh the depths of the riches both of the wisdome and knowledge of god! &c. psal. 8.1 . o lord , how excellent is thy name ! 144.15 . o happy people that are in such a case ! &c. 2. in way of indignation● , as acts 13.10 . o full of all subtilty and mischief , thou childe of the devil , thou enemy of all righteousnesse ! &c. 3. in way of detestation and abhorrencie : as , rom. 7.24 . o wretched man that i am , who shall deliver me from the body of this death ! jer. 44.4 . o doe not this abominable thing that i hate , &c. 4. in the way of entreaty or wishing : as , psal. 14.17 , o that the salvation of israel were come out of sion ! isa. 64.1 . o that thou wouldst rent the heavens ! &c. see 1 chron. 11.17 . job 6.8 . o that i might have my request ! and that god would grant me the thing i long for ! psal. 55.6 . o that i had the wings of a dove , that i might flie and be at rest ! see gen. 17.18 . deut. 5.29 . 5. in way of commiseration and lamentation : as , luke 13.34 . o jerusalem , jerusalem , which killest the prophets , &c. how often would i have gathered thy children together , &c. lam. 1.1 . how is the golden city spoiled ! how doth the city sit solitary , that was full of people ? &c. how is she become as a widow ? 6. in way of reprehension : as , gal. 3.1 . o foolish galatians , who hath bewitched you , &c. see in acts 7.51 , 52 , &c. 7. in way of derision : as , mark 15.29 . and they that passed by ( our saviour ) rayled on him , wagging their heads , and saying ; ah thou that destroyest the temple and buildest it in three dayes ! 8. in way of love : as , psal. 84.1 . o how amiable are thy tabernacles , thou lord of hosts ! 9. in way of exultation and triumph : as , 1 cor. 15.55 . oh death , where is thy sting , oh grave , where is thy victory ? 10. in way of fear : as , 1 tim. 6.11 . but thou o man of god , flee these things : and follow after righteousnesse , &c. epiphonema , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acclamatio , acclamation , or a shooting out of the voyce : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ epiphoneo ] acclamo , to cry out or shoot forth the voice . * it is an applause of a thing approved , or a sententio●s ●lause of a discourse , and serves for amplification , when , after a great crime , or desert , exclaimed upon or extolled , it gives a moral note , worthy of credit and observation . acclamation is a figure , when after a thing is done or declared , a clause or pa●t of a sentence is added , briefly purporting some emphasis , and the speakers censure of the thing so done or declared . narratae subit & rei epiphonema probatae . acclamation is brought in with these words , viz. sic ita , adeo ut , quippe , tantus , quantus , talis , qualis , ecce , videamus ergo , &c. ut , tant molis erat romanam condere gentem . quam ut adipiscantur , omnes optant : eandem accusant adepti — tanta est stultitia et perversitas . cic. de senect . tantum religio potuit suadere malorum . lucr. 1. adeo à te teneris assuescere multum est . jam indicant tot hominum fletus , quam sis charus tuis , adeo ut omnes videant , quam misere insaniunt , qui opes virtuti praeferunt . english examples of acclamation . thus after the relation of scipio affricanus's course , who having been generalissimo of the greatest armies in the world ; having for a long time had kings s●itors for his favour , and to the day of his death , nations kept in aw of 〈◊〉 name ; yet in 56 years neither bought nor sold goods nor lands , nor built any house or castle of his own , left not above 46 l. in gold , and 6 l. in silver behind him at his death . it may be folded up in this acclamation ; so little need hath he to stoop to private cares , that thrives upon publique victories ; and so small leisure has he to be desirous of riches , that hath been so long possest and satisfied with honour , which our ancestors reputed the immortal end of mortal actions . so inconstant is the favour of princes . thus dangerous is the satisfaction of a sensual appetite . so hard is it to escape the force of temptations . so weighty a matter it was to set up the roman nation . scriptural examples of acclamation . thus in matth. 22. in the beginning of the chapter , after the relation of the parable of the kings sons marriage , and of the man , who ( for that he had nor on a wedding garment ) was cast into outer darkness , &c. you finde this acclamation elegantly added at the end of that discourse : as , in the 14 verse , for many are called , but few are chosen . so the psalmograph having in the former part of the 2. psalm spoken of the terrors of gods indignation when his wrath is kindled against his adversaries , we find this acclamation , in the last verse ; blessed are all they that put their trust in him . thus also he having in the 72. psalm highly set forth the glorious excellency of the name of god ; shuts up his praise with this acclamation , in the last verse ; blessed be his glorious name for ever , and let the whole earth be filled with his glory . luk. 10.30 . see act. 19 , 20. matth. 19.27 . mark. 7.37 . epanorthosis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , correctio , emendatio , correction or amending ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ epanortho● ] corrigo , to correct or amend . * correction having used a word of sufficient force , yet pretending a greater strength of meaning , refuses it , and supplyes the place with one of more extension . it is the reinforcement of the clause last uttered by the subsequent . a figure when in our speech , something that went before , is called back and corrected ; whereof there are two kinds ; the one is when a word is corrected after ; the other , when a word is corrected before it is spoken . this exornation is made four ways , viz. 1. by degrees of comparison . 2. by comparison of the greater and lesser . 3. by doubting . 4. by the signs of repenting . est epanorthosis positi correctio sensus : o clementia , seu potiûs patientia mira ! dixi , filium habeo ; ah quid dixi ? habere me ? imo habui chreme ! nunc habeam necne , incertum est . facti quasi poenitentia : sed quid ego ità gravem personam induxi ? english examples of epanorthosis . joseph was amongst his brethren , did i say brethren ? nay tyger-like monsters . i perswade you not to let slip occasion , whilst it may not only be taken , but offers , nay sues t● be taken . for this thy shameful and accursed fact , what shall i call thee ? a wretch ? nay a beast ; nay a poysonous serpent ; yet none of these are fit enough for thee , a devill thou art both in respect of thy malice which thou possessest , and o● the sundry mischiefs thou daily dost commit . cicero against verres . we have here bought before you judges , not a thief , but a violent robber ; not an adulterer , but a breaker of all chastity , &c. i have in your service spent not my time only , but my strength and estate . scriptural examples . gal 4.9 . but now after that you have known god , or rather are known of god , &c. thus in act. 25.27 . paul corrects his doubtfulnesse of agrippa's belief , where he saith , believest thou king agrippa ? i know thou believest . 1 cor. 15.10 . i laboured more abundantly then they all , yet not i , but the grace of god in me . see more examples in rom. 8.34 . isa. 49.15 . gal. 2.20 . luk. 11.27 , 28 , &c. when the word is corrected before it be spoken : as , 2 cor. 3.3 . forasmuch as ye are manifestly declared to be the epistle of christ , ministred by us , written not with ink , but with the spirit of the living god ; not in tables of stone , but in the fleshy tables of the heart . aposiopesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reticentia , a holding ones peace , derived from , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ apo ] post , after ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ siopao ] obticeo , to hold ones peace or be silent . aposiopesis is a form of speech whereby the speaker through some affection , as either of sorrow , bashfulnesse , fear , anger , or vehemency , breaks off his speech before it be all ended . a figure , when speaking of a thing , we yet seem to conceal it , though indeed by this means we aggravate it ; or , when the course of the sentence begun is so stayed , as thereby some part of the sentence , not being uttered , may be understood . aposiopesis sensa imperfecta relinquit : qu●s ego : sed motos praestat componere fluctus . quem quidem ego si sensero . sed quid opus est verbis ? de nostrûm enim omnium — non audeo totum dicare . cic. ego te furcifer , si vivo . caetera gestu agit . nunquid , vos medici , quid characteres ficti ? quid vocabula ignota ? sed aicere dispudet . english examples of aposiopesis . the use hereof is either to stay the vehemency of immoderate affections proceeding to some excesse , or to signifie by a part what the whole means . i let passe your frequent drunkennesse , your wanton company . much more might be said , but i dare not utter all my minde . how doth the childe ascanius , whom timely troy to thee : — breaking off by interruption of sorrow . i might say much more , but modesty commands silence . scriptural examples . psal. 6.3 . my soul is sore vexed , but thou o lord how long ? ( i. e. ) how long wilt thou delay to send me help ? luke 19.42 . if thou hadst known , even thou , at least in this day , the things which belong unto thy peace ! ( i. e. ) how happy hadst thou been , if thou hadst known them ! 1 king. 21.7 . dost thou now govern the kingdom of israel ? arise , art thou a king ! ( i. e. ) if thou beest a king , thou mayst do what pleases thy self . arise speedily and be doing . but remember this was the counsel of a jezebel . heb. 3.11 . to whom i sware in my wrath , if they enter into my rest ; ( i. e. ) they shall never enter into my rest ; if they come there , let me cease to be god , or let me not be true . see john 12.27 . psal. 95.11.85.35 . 2 cor. 12.6 . hos. 8.1 . isa. 1.13 . aporia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , addubitatio , doubting , or a want of counsel or advice ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ aporeo ] animi pendeo , animi dubius sum , & nescio quid mihi sit faciendum ; to be doubtful of minde , or not to know what is best to be said or done : or it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ aporos ] which signifies as it were not having a way or passage . aporia is a figure whereby the speaker sheweth that he doubteth , either where to begin for the multitude of matters , or what to do or say in some strange or ambiguous thing ; and doth as it were argue the case with himself . consulit addubitans quid agat dicatve aporia . quid faciam ? roger , anne rogem ? quid deinde rogabo ? en quid agam ? rursusne procos irrisa priores experiar ? nomadumque p●tam connubia supplex ? at length the answer of this doubt follows ; quin morere , ut merita es , ferreque averte dolorem . addubitatio sola est , — heu quae nunc tellus , quae me aequora possunt excipe●e ? aut quid misero mihi denique restat ? english examples of aporia . whether he took them from his fellows more impudently , gave them to a harlot more lasciously , removed them from the rom●ne people more wickedly , or altered them more presumptuously , i cannot well declare . what shall i doe ? whither shall i flie ? whom shall i blame ? what shall i pretend ? i know not what to term it , folly or forgetfulnesse , ignorance or wilfulnesse . scriptural examples . phil. 1.22 , 23 , 24. but if i live in the flesh , this is the fruit of my labour : yet what i shall choose , i know not ; for i am in a straight between two , having a desire to depart and to be with christ , which is farre better : neverthelesse to abide in the flesh is more needful for you , &c. psal. 139.7 . whither shall i goe from thy spirit ? or whither shall i flie from thy presence ? see rom. 7.24 , 25. lam. 2.13 . luke 16.3 , 4. anacoenosis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , communicatio , communication , or an imparing a thing to another ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ana ] with , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ coinoo ] communico , to communicate unto another . anacoenosis is a figure whereby we consult with , deliberate , and as it were argue the case with others . this form of speech is elegantly used with such as are ( 1 ) dead : ( 2 ) with the judge : ( 3 ) with the hearers : ( 4 ) with the opp●nent : ( 5 ) with such as are absent : ( 6 ) with sensitive or inanimate things . english examples . were it your case , what would you answer ? tell me , i appeal to your inmost thoughts . would you judge him unworthy to be your friend , that began his fidelity with an inviolable covenant never to be an enemy ? scriptural examples of anacoenosis . mal. 1.6 . if then i be a father , where is mine honour ? if i be a master , where is my fear ? &c. isa. 5.3 , 4. now therefore , oh inhabitants of jerusalem and men of judah , judge i pray you between me and my vineyard ; what could i have done any more to my vineyard that i have not done unto it ? &c. jer. 23.23 . am i a god at hand ? am i not also a god a far off ? see luke 11.19 . 1 cor. 4.21 . chap. 10.15 , 16. chap. 11.15 , 14. gal. 4.21.3.12 . &c. prosopopoeia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fictio personae , the feigning of a person , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ prosopon ] persona , a person , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ poieo ] facio vel fingo , to make or feign . pr●sopopoeia is the feigning of a person to speak , or the attributing of a person to the inanimate creatures ; as , when we bring in persons that are dead , or the inanimate creatures speaking or hearing , &c. a figurative exornation , when in our speech what thing soever which is not a person , is metaphorically brought in and represended as a person ; or when the properties of man are for similitude and agreeablenesse sake attributed unto other things ; whence it is said that this form of speech animates and makes dead men speak ; or it is , when in our speech we feign another person speaking . by this figure god , angels and men , dead , or alive , the heavens , earth , sea , &c. are brought in speaking , hearing , &c. personam inducit * prosopopoeia loquentem : hósue mihi fructus , hunc fertilitatis honorem officiique refers ? quod adunci vulnera aratri rastrorumque fero , totoque exerceor anno . sic aeneae prosopopoeiam virgilius aeneid 2. composuit , cum aeneas sociis cibum vinumque dividit , & dictis marentia pectora mulcet . o socii ( neque enim ignari sumus ante malorum ) o passi graviora ! dabit deus his quoque finem &c. tandem sic prosopopoeiam claudit : talia voce refert . look that your access to , and retreat from this figure be comely , lest you seem precipitantly to rush in upon it . english examples of prosopopoeia . thus sir philip sidney gives sense and speech to the needle and silk in pamela's hands , and life , and speech unto learning , and a lilly ; yea death it self is feigned to live and make a speech . thus , if an orator having occasion to commend truth or any vertue unto his hearers , he may after some due praise of it , feign it a person , and bring it in bitterly complaining how cruelly she is oppressed , and how little esteemed ; how many be her enemies , and how few her friends ; how she wandereth hither and thither without entertainment , and remains without habitation , &c. i see my words will not move you , but suppose some of your grave ancestors should thus speak to you ; children , can we behold your manners without indignation , being full of pride , effeminatenesse , &c. if your ancestors were now alive , and saw you abusing your self in mispending your estate by them providently gathered together and conferred upon you , would they not say thus , &c. scriptural examples of prosopopoeia . josh. 24.27 . behold this stone shall be a witnesse unto us ; for it hath heard all the words of the lord which he hath spoken unto us , &c. judg. 9.8 . thus jotham brings in the trees speaking as men : the olive-tree will not leave his fatnesse , nor the figtree his sweetnesse , nor the vine his wine , to reign over others ; but it is the bramble that affecteth soveraignty and domination , a base , scratching , worthlesse , fruitlesse shrub , good for nothing but to stop gaps and keep out beasts from spoyling the pleasant fields , and afterwards to be burnt . 1 kings 13.2 . and he cryed against the altar in the word of the lord , and said , o altar , altar , thus saith the lord , &c. psal. 98.8 . let the floods clap their hands : let the hills rejoyce together . thus in isa. 35.1 , 2. the prophet attributes joy and singing to the wildernesse , the solitary place , and the desert . see psal. 51.8 . psal. 103.1 . psal. 82.1 , 2. rom. 8.19 , 20. isa. 1.2 . thus in joel 2. from 1. to the 12. ver . you have a most lively rhetorical prosopopoeical description of the terrible army of the babylonians . prosopopaeia is two-fold ; imperfect , or perfect . 1. an imperfect prosopopaeia is when the speech of another is set down lightly and indirectly ; as in ps. 11.1 . david brings in the wicked , as saying unto his soul ; flee as a bird unto your mountain . 2. a perfect prosopopoeia is when the whole feigning of the person is set down in our speech , with a fit entring into and leaving off of the same . thus in prov. 8. wisdom cryeth at the gates , &c. unto you o men i call , &c. where the entrance is in the beginning of the chapter , her speech in the latter part of i● . apostrophe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aversio , a turning away or dislike : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ apo ] from , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ strepho ] verto , to turn . apostrophe is a diversion of speech to another person then the speech appointed did intend or require ; or it is a turning of the speech from one person to another , many times abruptly . a figure when we break off the course of our speech , and speak to some new person , present , or absent , as to the people , or witnesses , when it was before directed to the judges , or opponent . this diversion of speech is made these nine wayes ; viz. ( 1 ) to god , ( 2 ) to angels , ( 3 ) to men in their several ranks , whether absent or present , dead or alive , ( 4 ) to the adversary , ( 5 ) to the heavenly bodies and meteors , ( 6 ) to the earth and things in it , ( 7 ) to the sea and things in it , ( 8 ) to beasts , birds and fishes ( 9 ) to inanimate things . sermonem a praesenti avertit apostrophe : et auro vi potitur . quid non mortalia pectora cogit auri sacra fames ? vos sanctissimi angeli , testes volo meae innocentiae . quousque tandem , catilina , abutere patientiâ nostrâ ? vos adeste ciconiae , et ingratitudinem hominum redarguite . vos agri , vos parietes obtestor ; an non sudabatis , cum tantum nefas hoc loco perpetrabatur ? per apostrophen poeticam mutando casum : terretur minimo pennae stridore columba , vngnibus , accipiter , saucia facta tuis . english examples of apostrophe . to the people thus , now let me entreat any man here present , that thinks himself not exempted from the like wrong , but lyable to the like prejudice , to imagine himself in my case , and to undertake for my sake some few thoughts of my distress . herein you witnesses are to consult with your own consciences , and to enter into a true examination of your own memory . did you mark his speeches ? did you note his looks ? sometimes the occasion is taken from some quality , or other thing , whereto your self gives shew of life : as , hope , tell me , what ground hast thou to hope for , &c. love , be ashamed to be called love. scriptural examples of apostrophe . the lord by his prophet hosea having long complained of israel for their high provocations against him , doth break off from speaking of israel , and turns his speech to israel : as , hos. 13.9 o israel , thou hast destroyed thy self , but in me is thine help . thus david having denounced gods judgments against the kings and rulers of the earth in the 2. psalm , doth presently divert his speech to the kings and great ones themselves . psal. 2.9 , 10. thou shalt break them with a rod of iron , &c. be wise therefore oh ye kings , be instructed ye judges of the earth . thus isaah finding the people to be rebellious , to whom he was speaking , diverts his speech to the inanimate creatures . isa. 1.2 . hear oh heavens , and give ear oh earth : for the lord hath spoken , i have nourished and brought up children , and they have rebelled against me . david being dismayed with the number of his enemies , turns his speech to god , saying , psal. 3.3 . but thou , oh lord , art a shield for me ; my glory , and the lifter up of my head . see gen. 49.18 . psal. 33.20 , 21 , 22. judg. 5.11 . synonymia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nominis communio , seu nomina diversa idem significantia , a partaking together of a name , or divers words signifying one and the same thing , whereof the latter is usually explanatory to the former : derived from , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ syn ] simul , together , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ onoma ] nomen , a name or word . a synonymie is a commodious heaping together of divers words of one signification . * a figure when by a variation and change of words that are of like signification , one thing is iterated divers times . this kind of elocution is to be used as often as we see not enough in one word evidently to signifie the dignity or magnitude of the thing mentioned . this figure and palalogia , which signifies repetition of the same word , are alike ; and serves to amplifie and to excite vehement affection and passion , when from one thing many wayes expressed , we fasten many stings as it were in the minde of the hearer . verba synonymia addit rem significantia eandem . enses & gladii . superatne & vescitur aura aetherea , nec adhuc crudelibus occubat umbris ? prostavit , perculit affixit . abiit , excessit , evasit , erupit . english examples of a synonymie . wisdom in the poor man , lyes as a thing despised , rejected , oppressed , buryed and utterly extinct . is it not a certain mark and token of intolerable arrogancy and venemous envy , where the tongue is still exercised in depraving , slandering , defacing , deriding and condemning of other mens words and works ? who more worthy of renown , honour and same , then caesar ? who more worthily esteemed , beloved , reverenced and honoured then noble cesar ? who amongst men was his equal in knowledge , understanding , policie and wisdom ? what was he that might be compared to him , either in courage of heart , in fortitude of minde , or magnanimity of nature ? thus to describe a beautiful woman , may be said ; she hath a most winning countenance , a most pleasant eye , a most amiable presence , a chearful aspect , she is a most delicate object , &c. your beauty ( sweet lady ) hath conquered my reason , subdued my will , mastered my judgment . scriptural examples of a synonymie . isa. 19.8 . the fishers also shall mourn , and all they that cast angle into the brooks shall lament , &c. psal. 18.13 . the lord also thundred in the heavens , and the highest gave his voyce , &c. here the first sentence is repeated by the latter , but yet with other words of the same signification : for in the former is , the lord ; in the latter , the highest ; in the former , thundred ; in the latter , gave his voyce . psal. 18.2 . the lord is my rock , and my fortresse , and my deliverer : my god , my strength , in whom i will trust ; my buckler , and the horn of my salvation , and my high tower. prov. 1.20 . wisdom cryeth without , she uttereth her voice in the streets . prov. 2.2 . so that thou encline thine ear unto wisdom ; and apply thy heart to understanding , yea , if thou cryest after knowledge , and liftest up thy voyce for understanding , &c. prov. 4.14 , 15. enter not into the path of the wicked , and goe not in the way of the ungodly ; avoid it , passe not by it , turn from it , and pass away . prov. 9.10 . the fear of the lord is the beginning of wisdom : and the knowledge of the holy is understanding . prov. 30.14 . the poor from off the earth , and the needy from among men . see prov. 5.10 , 13.2.11 , 21. psal. 74.2 , 7 , 18. prov. 16.18 , 23. prov. 6.4.8.34 . isa. 14.25 , &c. hirmos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nexus , series a bond or knot , or an heaping up of many things of different kinds : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ heiro ] necto , copulo , to knit or couple together . a figure whereby a sudden entrance is made into a confused heap of matter ; or when that which might have been spoken in one word is for plainnesse and evidence sake mustered together , or rehearsed through many species or forms . diversas specie res multas congerit hirmos : grammaticus , rhetor , geometres , pictor , aliptes , augur , schoenobates , medicus , magus ; omnia novit . english examples of hirmos . all men exclaim upon these exactions , nobles , gentry , commonalty , poor , rich , merchants , peasants , young , old , high , low , and all cry out upon the hard impositions of these butthens . loves companions be unquietnesse , longings , fond comforts , faint discomforts , hopes , jealousies , rages , carelesnesse , carefulnesse , yieldings , &c. scriptural examples . isa. 3.16 . because the daughters of sion are haughty , and walk with st●etched-out necks , and with wandering eyes , walking and mincing as they goe ; and making a tinckling with their feet . isa. 1.11 . what have i to do with the multitude of your sacrifices , saith the lord ? i am full of the burnt offerings of rams , and of the fat of fed beasts ! and i desire not the blood of bullocks , nor of lambs , nor of goats , &c. see isa. 1.12 , 13 , 14. rom. 1.29 , 30. gal. 5.19 , 20 , 21 , 22 , &c. apophasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , negatio , a denying , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ phao ] dico , to speak and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ apo ] which sometimes signifies a denying ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ apophemi ] nego , to deny . it is a kind of an irony , whereby we deny that we say or doe that which we especially say or doe , non dico apophasis : nec ea dico , quae si dicam , tamen infirmare non possis . nil dico . quid memorem , efferam , repetam ? &c. english examples . i say nothing . neither will i mention those things , which if i should , you notwithstanding could neither confute nor speak against them . for that this figure and the next differ only in the manne● of speaking ; take the scriptural examples of both together . paralipsis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ paraleipsis ] praeteritio , an over-passing , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ paraleipo ] praetermitto , omitto , to pretermit , or leave out . preterition is a kind of an irony , and is when you say you let passe that which notwithstanding you touch at full : or , when we say we pass by a thing , which yet with a certain elegancy we note ; speaking much , in saying we will not say it . the forms of this figure are these , viz. i let passe , i am silent . i will leave out . i omit . i say not . — taceo , mitto , est paralipsis . sunt haec et alia in te falsi accusatoris signa permulta , quibus ego non utor . praeterire me nostram calamitatem , que tanta fuit , ut eam ad aures l. luculli , non e praelio nuncius , sed ex sermone rumor afferret . hic praeterire se simulat orator suorum calamitatem , quam tamen significantius exprimere non posset . apophasis , is not unlike to this figure , for it differs not , unlesse in the manner of speaking , and is the same in the matter and sense . english examples of paralipsis & apophasis . i urge not to you the hope of your friends , though that should animate you to answer their expectation . i lay not before you the necessity of the place which you are to supply , wherein to be defective and insufficient were some shame ; i omit the envious concurrences , and some prepared comparisons in your countrey , which have some feeling with young men of fore-sight . i only say , how shall our promises give judgment against us , &c. i doe not say you received bribes of your fellows . i busie not my self in this thing , that you spoyl cities and kingdoms , and all mens houses . i let passe your thefts and your robberies . a scriptural example of both figures . philemon v. 19. albeit i do not say to thee , thou owest thy self unto me . periphrasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , circuml●cutio , a long circumstance , or a speaking of many words , when few may suffice ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ periphrazo ] circumloquor , to utter that in many words which might be spoken in few . * it is the using of many words for one thing . periphasis is a figure when a short ordinary sense is odly exprest by more words ; or when a thing is shadowed out by some equivalent expressions . rem circumloquitur per plura periphrasis unam : trojani belli scriptor . chironis alumnus . this figure is made principally four wayes , viz. 1. when some notable enterprise , ones native countrey , or a sect , or strange opinion is put in stead of the proper name , &c. as in the first example , trojani belli scriptor , the writer of the trojan war , for homer . chironis alumnus , he that was educated by chiron the son of saturn , for achilles . 2. when by the etymologie , to wit , when the cause or reason of a name is unfolded : as , vir sapientiae studiosus , a man studious of wisdom , for a philosopher . 3. when by annotation , that is , by certain marks or tokens something is described : as , cubito se emungit , pro salsamentario . anger is a vehement heat of the minde , which brings palenesse to the countenance , burning to the eyes , and trembling to the parts of the body . 4. when by definition a thing is described : as , ars ornatè dicendi , pro rhetoricâ . the att of eloquent speaking , for rhetorique . legum ac civium libertatis oppressor , pro tyranno . an oppressor of the laws and liberties of the people , for a tyrant . other english examples of periphrasis . thus , for , having risen early , having striven with the suns earlinesse . so in stead of mopsa wept ill-favouredly , mopsa disgraced weeping with her countenance . to sleep among thieves ; by this figure thus , to trust a sleeping life among theives . when they had slept a while , thus ; when they had a while hearkened to the perswasion of sleep ; where , to be inclined to sleep , is exprest by a metaphor ( which is very helpful in this form of speech ) taken from one who moves and inclines by perswasion . thus instead of plangus speech began to be suspected , it is said ; plangus his speech began to be translated into the language of suspicion . scriptural examples of periphrasis . 2 pet. 1.14 . to put off or lay down this tabernacle , ( i. e. ) to die . josh. 23.14 . i am going the way of all the earth , for that none can escape it : ( i. e. ) death . eccles. 12.3 , 4. surely i will not come into the tabernacle of my house , nor go up into my bed ; i will not give sleep to mine eyes , nor slumber to mine eye-lids , untill , &c. the sense is , i will not rest untill , &c. rom. 4.11 . the father of the faithful , ( i.e. ) abraham . 1 tim. 2.7 . a teacher of the gentiles , ( i.e. ) paul. joh. 21.20 . the disciple whom jesus loved ; ( i. e. ) john. mark 14.25 . the fruit of the vine : ( i. e. ) wine . job 18.14 . the king of terrors ; ( i. e. ) death . * metaplasmvs , transformation , it is a figure when by reason of the verse , &c. something is necessarily changed redundant , or defficient . prosthesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appositio , a putting of one letter to another , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ prostithemi ] appono , to put or add unto . a figure ( contrary to aphaeresis ) whereby a letter or syllable is added to the beginning of a word . aphaeresis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ aphairesis ] ademptio , detractio , a taking away . a figure contrary to prosthesis , and is , when a letter or syllable is taken away from the beginning of a word . prosthesis apponit capiti , quod aphaeresis aufert . examples of prosthesis and aphaeresis . vt ; gnatus . tetuli . ruit . & non temnere divos . gnatus , for , natus . tetuli , for , tuli , ruit , for , eruit . temnere , for , contemnere . syncope , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a cutting away . syncope is a figure contrary to epenthesis , and is when a letter or syllable is taken or cut away from the midst of a word . epenthesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , interpositio , interposition , or a putting in between . epenthesis is the interposition of a letter or syllable in the midst of a word . syncope de medio tollit , quod epenthesis infert . examples of syncope and epenthesis . relligio . mavors . jusso . surrexe . repostum . relligio for , religio . repostum , for , repositum . abiit , for , abivit . petiit , for , petivit . dixti , for , dixisti . apocope , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abscissio , a cutting off . apocope is a figure contrary to paragoge , and is when the last letter or syllable of a word is cut off or taken away . paragoge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , productio , a making long . paragoge is a figure when a letter or syllable is added to the end of a word . aufert apocope finem , quem dat paragoge . examples of apocope and paragoge . ingeni . hymen . curru . tyrio vestirier ostro . ingeni , for , ingenii . curru , for , currui . peculi , for , peculii . dicier , for , dici . antithesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oppositio , opposition , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ antitheton ] oppositum , opposite , set or placed , against ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ anti ] against , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ thesis ] positio , a position , or state of a question , which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ tithemi ] pono , to put . antithesis is sometimes a figure , whereby one letter is put for another ; and then it is the same with antistoichon , which signifies change of letters . litterulam antithesis mutat , quod & antistoechon : olli subridens , vostrum , servom . faciundo . olli , for , illi . vostrum , for , vestrum . servom , for , servum . faciundo , for , faciendo . antithesis , is also the illustration of a thing by its opposite , or the placing of contraries one against another , as spokes in a wheel ; and is a rhetorial exornation when contraries are opposed to contraries in a speech or sentence ; or when contrary epithets are opposed , as also when sentences , or parts of a sentence are opposed to each other . in bonâ segete nonnulla spica nequam , neque in malâ non aliqua bona . this exornation is of contrary words ; or contrary sentences . 1. of contrary words : as , hujus orationis difficilius est exitum , quàm principium invenire . quisquis ubique habitat , maxime nusquam habitat . 2. of sentences : this antithesis marvailously delights and allures . obsequium amicos , veritas odium parit . habet assentatio jucunda principia ; eadem exitus aemarissimos adfert . — plus hujus inopia ad misericordiam , quam illius ope ad crudelitatem . cujus adolescentia ad scientiam rei militaris , non alienis praeceptis , sed suis imperiis , non offensionibus belli , sed victoriis , non stipendiis , sed triumphis , est traducta . but that is the most elegant antithesis , when contrary words are oftnest opposed to each other : as , egentee in locupletes , perditi in bonos , servi in dominos armabantur . or when contrary sentences are oftnest opposed : as , conferte hanc pacem cum illo bello ; hujus praetoris adventum cum illius imperatoris victoriâ ; hujus cohortem impuram cum illius exercitu invicto ; hujus libidines cum illius continentia : ab illo qui cepit conditas , ab hoc qui constitutas accepit , captas dicetis syracusas . verr. act. 5. english examples of antithesis . he is gone , but yet by a gainful remove ; from painful labour to quiet rest , from un quiet desires to happy contentment , from sorrow to joy , and from transitory time to immortality . so well sighted were the eyes of his mind , that by them he saw life in death , an exultation in falling , glory in shame , a kingdome in bondage , and a glorious light in the midst of darknesse . compare the ones impatiency with the others mildnesse , the ones insolency with the others submission , the ones humility with the others indignation , and tell me whether he that conquer'd seem'd not rather confounded , then he that yielded , any thing discouraged ; or set the ones triumph against the others captivity , losse against victory , feasts against wounds , a crown against fetters ; and the majesty of courage will appear in the overthrown . what 's more odious then labour to the idle , fasting to the glutton , want to the covetous , shame to the proud , and good laws to the wicked ? art thou rich ? then rob not the poor : if thou beest wise , beguile not the simple ; if strong , tread not the weak under thy feet . scriptural examples of antithesis . prov. 14.11 . the house of the wicked shall be overthrown : but the tabernacle of the upright shall flourish . verse 34. righteousenesse exalteth a nation : but sin is a reproach to any people . isa. 59.9 . we wait for light , but behold obscurity ; for brightnesse , but we walk in darknesse . lam. 1.1 . how doth the city sit solitary that was full of people ! how is she become as a widow ! she that was great among the nations , and princesse among the provinces , how is she become tributary ! prov. 29.2 . when the righteous are in authority , the people rejoyce : but when the wicked beareth rule , the people mourn . prov. 29.7 . an unjust man is an abomination to the just ; and he that is upright in the way , is an abomination to the wicked . prov. 3.35 . the wise shall inherit glory , but shame shall be the promotion of fools . see isa 5.20 . prov. 3.33.12.23.28.1.12.24.13.4.15.1.17.15 . prov. 13.7 , 8. metathesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transpositio , transposition . transposition is a grammar figure whereby one letter is put for another . transponitque elementa metathesis ; ut , tibi thymbre . thymbre , pro , thymber ▪ item , pistris , pro , pristis . ecthlipsis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elisio , a striking out . it is a figure of prosodia , especially when ( m ) with his vowel is taken away , the next word beginning with a vowel . synaloepha , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ synaloiphe ] commixtio , a mingling together . it is a gathering of two vowels into one syllable : or a collision or dashing together of a vowel before another in divers words . ecthlipsis m. vocales aufert synaloepha . examples of ecthlipsis and synalaepha . tu in me ita es , hem ! in te ut ego sum : ac tu me ibi ama , ut te ego amo hic jam . systole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , correptio , a shortning . a figure of prosodia , whereby a long syllable is contrary to its nature made short . this and synecphonesis are alike , whereunto diastole is contrary . diastole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extensio , extension , or lengthening . a figure of prosodia , whereby syllable , short by nature is made long . systole ducta rapit ; correpta diastole duc●t . examples of systole and diastole . recidimus . steterunt . naufragia . semisopi●a . synaeresis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ synairesis ] contrictio , contraction . it is a contraction of two words or syllable into one . syllaha de binis confecta synaeresis esto : acripides . alveo . cui . tenvis . parjetis . aurea . seu lento fuerint alvaria vimine texta . alvaria pro alvearia . diaeresis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ diairesis ] divisio , division . it is a figure of prosodia , and is when one syllable is divided into two parts . dividit in binas partita diaeresis unam : evoluisset . aheneus . evohe . materiai . debuerant fusos evoluisse suos . evoluisse , for , evolvisse . ahe●eus , pro , aeneus . evohe , pro , vae . materiai , pro , materiae . ellipsis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ elleipsis ] defectus , defect , or want : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ elleipo ] deficio , to lack or want . * a figure when for expressing of passion and affection , some word ( necessary in construction ) is forborn : or , when in a sentence , a word is wanting , to make that sense , which hath been spoken . dicitur ellepsis , si , ad sensum , dictio desit : non est solvendo . dicunt . quid plura ? quid istis ? so that deficient speech of venus , aen. 1. carries matter of admiration with it . sed vos qui tandem ? ubi omittitur [ estis ] . and that of pamphilus his indignation . ter. act. 1. scen. 5. tantamne rem tam negligenter agier ? ubi deest [ decet ] . ex pede herculem : ubi omittitur computes magnitudinem . scriptural examples of ellipsis . gen. 3.1 . and he said to the woman , ( i.e. ) the devill in the serpent . exod. 4.15 . then zipporah took a sharp [ stone or knife ] which is understood , but not exprest in the original . numb . 14 19. he also that shall have dominion shall be of jacob , &c. ( i. e. ) the off-spring of jacob. see numb . 16.28 . 2 king. 19.9.22.18 . isa. 1.13 . i cannot iniquity , ( i. e. ) i cannot bear iniquity . hos. 8.1 . trumpet to mouth , ( i. e. ) set the trumpet to thy mouth . psal. 6.4 . and thou lord , how long ? zevgma , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , junctura , a joyning or coupling together : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jungo , to joyn or couple . zeugma is a figure of construction , whereby one verb or adjective answering the nearer to divers nominative cases or substantives , is reduced to the one expresly , but to the other by a supplement . suppositis multis si verbum inserviat unum , aut adjectivum , fit zeugma : hic illius arma , hic currus fuit . hircus erit tibi salvus & hoedi . vicit pudorem libido , timorem audacia , rationem amentia . but when there is a comparison , or similitude , the verb or adjective agrees with the former nominative case or substantive : as , ego melius quam tu scribo . ego sicut foenum arui . hoc ille ita prudenter atque ego fecisset . zeugma is made three wayes ; viz. 1. in person : as , ego & tu studes . 1. in gender : as , maritus & uxor est irata . 3. in number : as , — hic illius arma , hic currus fuit . zeugma hath three kinds : viz. 1. protozeugma . which is when the verb or adjective is expressed in the beginning of the clause or sentence ; and omitted after : — sunt nobis mitia poma , castna●ae molles , & pressi copia lactis , dormio ego & tu . for neither art thou he cataline , whom at any time shame could call back from dishonesty , either fear from perill , or reason from madness . here the verb [ could call back ] is the common word which is exprest in the first clause , and understood in the rest following . 2. mesozeugma , when the common word is put in the middle clause : as , semper honos , nomenque tuum , laudesque manebunt . ego dormio & tu . what a shame is this , that neither hope of reward , nor fear of reproach could any thing move him , neither the perswasion of his friends , nor the love of his country ! 3. hypozeugma , which is when the verb or adjective , or the common word is put in the last clause , or in the end of the clause : as , ego mihi illum , sibi me ille anteferebat . ego & tu d●rmis . non venus & vivum sublimia pectora fregit . the foundation of freedom , the fountain of equity , the safeguard of wealth , and custody of life is preserved by laws . by this figure zeugma , a verb is sometimes reduced to two nominative cases , and agrees with both , and then it is called a zeugma of locution , not of construction ; as , joannes fuit piscator & petrus . john was a fisherman and peter . syllepsis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comprehensio , comprehension , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ syllambano ] comprehendo , to comprehend or contain . a figure of construction , and is when a nominative case plural is joyned to a verb singular , or a nominative singular to a verb plural : or it is a comprehension of the more unworthy under the more worthy . personam , genus & numerum conceptio triplex . accipit indignum syllepsis sub mage digno : tuque puerque eritis . rex & regina beati . quid tu & soror facitis ? in english , what doe you and your sister make ? ego & mater miseri perimus : i and my mother being miserable , doe perish . tu & uxor , qui adfuistis . testis estote : you and your wi●e , who were present , be ye witnesses . syllepsis is threefold : viz. 1. of the person : as , ego & pater sumus in tuto : i and my father are safe . neque ego , neque tu sapimus : neither i nor you are wise . tu q●id ego & populus mecum desideret audi : hear thou what i and the people with me do desire . 2. of the gender : as , ●ex & regni beati : the king and the queen be blest . 3. of the number : as , ego cum fratre sumus candidi : i with my brother are white . so ovid. impliciti laqueis nudus uterque jacet : they lie both naked fast tyed together with cords , speaking of mars and venus tyed together in vulcans net . dialyton , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dissolutum , disjoyned ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ dialyo ] dissolvo to disjoyn . it is all one with asyndeton . asyndeton , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconjunctum , disjoyned , or without copulative : derived from the privative a , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ syndetos ] colligatus , bound together ; which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ deo ] ●ig● , to bind . a figure when in a heap or pile of words , a conjunction copulative it not only fo● speed and vehemency , but for pathetical emphasis sake left out . dialyton tollit juncturam , ut asyndeton , idque * articulus faciet : rex , miles , plebs negat illud . frangetoros , pete vina , rosas cape● tingere nardo , tot res repente circumvallant , unde emergi non potest ; vis , egestas , injustitia , solitudo , infamia . vbi singulae voces asynditae , sunt emphaticae . caeteros ruerem , agerem , raperem , tunderem , proste●nerem . veni , vidi , vici . here if the words were copulated with conjunctions , the quick vertue , vehemency and earnest affection of the speech would languish and decay . english examples of dialyton and asyndeton . her face with beauty , her head with wisedom , her eyes with majesty , her countenance with gracefulnesse , her lips with lovelinesse ; where many [ ands ] are spared . the king himself , the souldier , all sorts of people deny this . by the folly and wickednesse thou hast lost thy substance , thy good name , thy friends , thy parents , and offended thy creator . in some places only the conjunction is put in the last place , in a compare of three : as , a fair woman doth not only command without entreaty , but perswade without speaking . her wit endeared by youth , her affection by birth , and her sadnesse by her beauty . scriptural examples . 1 cor. 13 , 4 , 5 , 6 , 7. charity suffereth long , envyeth not , vaunteth not it self , is not puffed up , behaves not it self unseemly , seeketh not her own , is not easily provoked , thinketh no evill , &c. 2 tim : 3.2 , 3. for men shall be lovers of their own selves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy , &c. the like also you may find in rom. 1.29 , &c. psal. 66.1 , 2 , 3. rom. 3.11 , 12 , &c. 1 thes , 5 , 16. &c. polysyndeton , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , varie & multipliciter conjunctum , diversly and many wayes joyned or coupled together : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ polu multum , valde , very much , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ syndetos ] conjunctus , joyned together . a figure signifying superfluity of conjunctions , and is when divers words are for their weightinesse , ( and not without an emphasis ) knit together with many copulatives . conjunctura frequens vocum polysyndeton esto : fataque forsunasque virûm moresque manusque liv. lib. 8. dec. 3. et somnus & vinum , & epulae , & scorta , & balneae , corpora atque animos enervant . english examples . overmuch sleep also , and wine , and banquets , and queans , and bathes enervate and enfeeble the body and minde . he was both an enemie to his countrey , and a betrayer of his trust , and a contemner of the good laws , and a subverter of the peoples liberties and immunities . scriptural examples of polysyndeton . 1 cor. 13.1 , 2 , 3. though i speak with the tongues of men and angels , and have not charity , i am become as sounding brass , or a tinckling cymbal , and though i have the gift of prophesie , and understand all mysteries , and all knowledge , yea , if i had all faith , so that i could remove mountains , and had not love , i were nothing . act. 1.13 . where abode both peter and james , and john , and andrew , &c. g●l . 4.10 . ye observe dayes , and months , and times , and years . the like examples you have in rom. 8.38 , 39. p●al . 18.2 , &c. pleonasmvs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , redundantia , superfluity : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ pleonazo ] redundo , to abound superfluously . a figure whereby some superfluous word is added in a sentence to signifie emphatically the vehemency and earnestnesse of the speaker , and the certainty of the matter spoken . vocibus exuperat pleonasmus & emphasin auget . auribus his audivi , oculis vidi , ore loquutus . cic. accipies igitur hoc parvum opusculum . vbi gentium ? quo terrarum abiit ? te● . te interea loci cognovi . nilo amn● vectus . te● . eg● hominem callidiorem vidi n●minem quam phormionem . english examples . i heard it with these ears . i saw it with these eyes . i spake the words with my own mouth . scriptural examples of pleonasmus . the god of all grace , out of the fountain of his rich mercy oft uses this manner of speaking , thereby to condescend to the weaknesse of our capacities , clear up things to our understandings , and beat them as it were into our dull apprehension : as , deut. 13.4 . ye shall walk after the lord and fear him , and keep his commandments , and obey his voyce , and you shall serve him , and cleave unto him . deut. 33.6 . o foolish people and unwise , &c. prov. 27.2 . let another man praise thee , and not thine own mouth ; a stranger , and not thine own lips . 1 joh. 1.1 . we have seen with our eyes , &c. so joh. 1.3.6.33 , 34 , 35. these pleonastical inculcations are not vain , but serve to work things the better upon our hard hearts . the scripture is often exegetical ; what it speaks darkly in one place , it explains in another . parelcon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , protractio , protraction , or prolonging ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ parelco ] potraho , to protract or prolong . a figure when a syllable , or whole word is added to another in the end of it . syllabicum adjectum sit vocis fine parelcon : quipote . numnam . etiamnum . ehodum . tu sosia adesdum . parenthesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , interpositio , interposition , or an inserting between : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ parentithemi ] insero , interjicio : to interpose , or cast between . parenthesis is a form of speech or a clause comprehended within another sentence , which ( though it give some strength ) may very well be left out , and yet the speech perfect , or the sense sound . herein are two rules observable , viz. 1. let it neither be long nor frequent , because then it will render the sentence obscure . 2. let it be very seldome that one parenthesis be inserted within another . membrum interjecto sermone parenthesis auget : credo equidem ( nec vana fides ) genus esse deorum . horat. caetera de genere hoc ( adeo sunt multa ) loquacem delassare valent fabium . english examples . sometimes a parenthesis makes your discourse more graceful and intelligible : as , tell me ingenuously ( if there be any ingenuity in you ) whether , &c. that what his wit could conceive ( and his wit can conceive as far as the limits of reason stretch ) was all directed to the setting forth of his friend , &c. and indeed all parentheses are in extreams , either graces or foyls to a speech ; if they be long they seem interruptions , and therefore at the end of them must be a retreat to the matter , called antanaclasis , in which figure you shall find examples of such parentheses as require a retreat to the matter . a parenthesis is often put in . when the speaker supposing that the hearer may demand a reason of , or make an objection to what he saith , p●even●eth him by an interposition expressed before the sentence be all ended : so that hereby it may appear that a parenthesis serves to confirm the saying by the inte●position of a reason , and to confute the objection by the timely prevention of an answer : also where the sentence may seem dark , or doubtful , it puts in a short annotation or exposition to give light , and to resolve the doubt . scriptural examples of parenthesis . 2 cor. 11.23 . are they ministers of christ ? ( i speak as a fool ) i am more , &c. isa. 7.23 . at th●t time all vineyards ( though there were a thousand vines in one , and sold for a thousand silverlings ) shall be turned into bryars and thorns . evocatio , evocation or calling forth . * evocation is a figure of construction , and is when the nominative case to a verb of the third person is set before a verb of the first or second person , which draws and as it were calls it away to its own impropriety : or , when as the first or second person doth immediately call unto it self the third ; they do both become the first or second person . personam ad primam revocatur sive secundam . tertia : qui legis hac . populus superamur ab uno . ego pauper laboro ; tu dives ludis . where note that the verb must agree with the person calling ; as may yet further appear ; viz. ego tuae deliciae istúc veniam . magna pars studiosorum amoenitates quaerimus ; a great part of us students doe seek pleasures . parathesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appositio , apposition , or a putting of one thing to another ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ paratithemi ] appono , to put or adde unto . apposition is a continued or immediate conjunction of two substantives of the same case , by the one whereof the other is declared : as , vrbs roma , the city rome . and it may be of many substantives : as , ma●cus tullius cicero . apposition is a figure of construction , ( which the ancients called interpretation or declaration ) whereby one noune substantive is for declaration and distinction sake added unto another in the same case : as , flumen rhenus , the flood rhenus . et casu substantiva apponuntur eodem . turba molesta proci . mons taurus . fons aganippe . this figure is made for a threefold consideration : viz. 1. for the restraining of a generality : as , animal equus , a living creature , an horse , 2. for the removing of equivocation : as , taurus mons asiae . lupum [ piscem ] non vidit italia . 3. for the attribution of some property : as , erasmus , vir exactissimo judicio : erasmus , a man of a most exact judgment . nierus , ●dolescens insigni formâ : nireus , a stripling of an excellent beauty . a scriptural example of parathesis . john 14.22 . judas saith unto him , not iscariot , lord how is it that thou , &c. antiptosis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casus pro casu positio , the putting of one case for another derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ anti ] pro , for , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ptosis ] casus , a case . it is a position of one case for another . a figure of construction , and is when one case is put for another , and sometimes with a very good grace . antiptosis amat pro casu ponere casum : vrbem quam statuo vestra est . b srabeate salutat . the city which i me●n is yours . sermonem quem audistis non est meus ; the talk which you have heard is not mine . aristotelis libri sant omne genus eloquentia referti ; for omnis generis . terence : nam expedit bonas esse vobis . vobis , for vos . virg , haeret pede pes , densusque viro vir . pede , pro pedi . but this figure and hypallage are found rather to excuse the license or the error of authors , then to shew that we may do the same . scriptural examples . rev. 3.12 . him that overcometh will i make a pillar , &c. rev. 1.5 , luke 1.55 . hellismvs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , graecorum imitatio , sermo graecanicus , graecismus seu proprietas graecorum verborum ; a graecism or speech after the manner of the greeks , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hellen ] deucalions son , from whom the greeks are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hellenes ] fróm whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hellenizo ] grecè loquor , to speak after the manner of the greeks . a graecism or an imitation of the greeks in phrase or construction , or a speech after the manner of the greeks : which is , when the construction proper to the greek tongue is used in another language . hellenismus erit phrasis aut constructio graeca : desine clamorum . fallunt , ardebat alexin . nobis non licet esse tam disertis . ( terentius , vtique vobis expedit esse bonas ) — didicisse fideliter artes emollit mores . virg. cui nec certaverit ulla . hor. desine curarum , pro à curis . this graecism edm. spencer uses also not unelegantly in the english tongue : as , for not to have been dipt in lethe lake , could save the * son of theris from to die . tmesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sectio , a section , or dividing , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ temno ] or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ tmao ] seco , scindo , to cut or divide . tmesis is a figure whereby the parts of a compound or simple word are divided by the interposition of another . compositae in partes est tmesis sectio vocis : quae mihi cunque placent . septem subjecta trtoni . hor. est quadam prodire tenus , si non datur ultra . ( i. e. ) licet quadantenus prodire . plaut . sed nae ego stultus , qui rem curo publicam . ( i. e. ) qui rem publicam curo . hendiadys , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hediaduo ] unius in duo solutio , a dividing of one thing into two : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ edo ] corrodo , to bite or gnaw in sunder , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hen dia duoin ] unum per duo , one thing by two . hendiadys is a figure whereby one thing is divided into two , or when one thing is expressed by more words . hendiadys unum in duo solvit , mobile fixum dans : auro & pateris , chalybem fraenosque momordit . pateris et auro , ( i. e. ) aureis pateri● . chalybem fraenosque &c. ( i.e. ) fraenos chalybeos . in regione & umbrâ mortis , ( i. e. ) regione umbrosâ mortis . english examples . cups of gold , ( i. e. ) golden cups . in the region and shadow of death , ( i. e ) in the shadie region of death . scriptural examples of hendiadys . gen. 19.24 . and jehovah rained upon sodom and gomorrah brimstone and fire , &c. ( i. e. ) firie and burning brimstone , or sulphurous fire . see gen. 1.26 . jer. 29.11 . ad dandum vobis finem & expectationem , ( i. e. ) finem expectatum . matth. 4.16 . they that sate in the region and shadow of death ; ( i. e. ) in the shadie region of death . matth. 20.20 . then came the mother of zebedees children with her sons , worshipping him and desiring , &c. ( i. e. ) desiring by worshipping . enallage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordinis permutaetio , a change of order ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ enallatto ] permuto , to change one thing for another ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ enallos ] inversus & praeposterus , turnd upside down and disorderly . a figure whereby the number or gender , mood , person , or tense are changed , or put one for another . personam , numerum , commutat enallage tempus , cumque modo genus ; ut : pereo a quod charius est mi. ni faciat vici . praesto est , hinc spargere voces . ovid. et flesti , & nostros vidisti flentis ocellos . flentis , pro flentium , nisi nostros pro meos dixeris . cicero ad trebat . sed valebis meaque negotia videbis , meque dits adjuvantibus ante brumam expectabis : pro vale , vide , expecta . the future tense of the indicative being put for the imperative mood . ter. in phor. si quis me quaerit rufus , praesto est , desine : pro , praesto sum ; nam de se loguitur . virg. omnis humo fumat neptunia troja . pro fumaevit . the present tense being put for the preter-perfect . scriptural examples of enallage . this change of order is sometimes of the number : as , psal , 14.1 . the fool hath said in his heart , there is no god : they are corrupt , they have done abominable works , &c. see exod. 20.2 . prov. 1.11 . matth. 1.21 . here the singular is put for the plural number ; or on the contrary . thus in isa. 3.12 . women shall bear rule over them , &c. ( i. e. ) effeminate men shall , &c. the feminine gender put for the masculine , effeminate men are called women . psal. 1.1 . blessed is the man that walketh not in the counsel of the ungodly , &c. ( i. e. ) whose heart , affections and will god hath so renewed , that he will not walk in their counsel , &c. where the present is put for the future tense . see matth. 24.40 . psal. 18 , 29. for by thee i have run through a troop : and by my god have i leaped over a wall . deut. 32.15 . but jesurun waxed fat , and kicked : thou art waxed fat , &c. the like example you have in gen. 49.4 . synthesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compositio , composition , or a joyning together ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ syntithemi ] compono , to compose or put together . it is a construction made for significations sake , or a speech congruous in sense , not in voyce . it is a figure of construction , whereby a noun collective singular is joyned to a verb plural . of others it is also called a figure whereby two words are joyned into one by a sign of union . synthesis est seusu tantum , non congrua voce : turba ruunt . aperite aliquis . pars maxima caesi . gens armati ; a nation or people armed . sometimes it is made in gender only : as , elephantus gravida , an elephant great with young . or for supplements sake : as , centauro in magna ; where the word puppi , or ship is understood . sometimes it is made both in gender and number : as , pars mersi tenuere ratem . part being drowned , held the oar . laudem semper-florentis homeri . monti-feriens fulmen . english examples of synthesis . the tempest-tossed seas . the earth-incircling ocean . the green-mantled earth . a heaven-faln star . a rock-rending whirlwinde . marble-hearted cruelty . anastrophe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praepostera rerum collocatio , a praeposterous placing of words or matter ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ anastrepho ] retro verto , to turn back . a figure whereby words which should have been precedent , are postpon'd : digna praeire solet postponere anastrophe verba : transtra per. italiam contra . maria omnia circum . hyperbaton , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transgressio , transgression , or a passing over , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hyperbaino ] transgredior , to passe over . by rhetoricians , it is called a transposed order of words ; such as the cause and comeliness of speech often requires . hyperbaton is a figure when words are for elegancy and variety transposed from the right order of construction , ( which is the plain grammatical order ) into another handsomer and more fit order : or , when words agreeing in sense are in site or placing disjoyned : est vocum inter se turbatus hyperbaton ordo : vina , bonus quae deinde cadis onerarat acestes , littore trinacrio , dederatque abeuntibus heros , dividit . but this figure and antiptosis are found rather to excuse the license or the error of authors , then to shew that we may doe the like . scriptural examples of hyperbaton . ephes. 2.1 . and you hath he quickned who were dead in trespasses and sins . ephes. 5.3 . but fornication , and all uncleannesse , or covetousnesse , let it not be once named amongst you , as becometh saints . ephes. 1.14 . which is the earnest of our inheritance , untill the redemption of the purchachased possession , unto the praise of his glory . hypallage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immutatio ; a changing ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hypo ] in , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ allatto ] muto , to change . a figure when the natural order of the words is changed , as when two words change their cases , or when words are altered among themselves . casu transposito submutat hypallage verba : impia trabs , videt hos ortus . dare classibus austros : for dare classes austris . et gladium vaginâ vacuum in urbe non vidimus : for vaginam gladio vacuam . scriptural examples of hypallage . job . 17.4 . thou hast hid their heart from understanding ( i. o. ) thou hast hid understanding from their heart . isa. 5.30 . the light shall be darkned in the heavens thereof , ( i. e. ) the heavens in the light thereof . psal. 104.4 . who maketh his angels spirits , ( i. e. ) the spirits his angels or messengers . heb. 3.13 . through the deceitfulnesse of sin , ( i. e ) by deceitful sin . see isa. 1 , 3. psal. 80.6 . amos 5.16 . pro. 7.22 . hysterologia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dictio praepostera , a praeposterous or disorderly speech , when that which by order ought to have been spoken first , is brought in last . it is otherwise called hysteron proteron , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , postremum primum , the last first : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hysteros ] postremus , the last or hindmost , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ legos ] verbum , a word or speech . it is called in the english phrase , the cart before the horse . a figure when in a speech that which in course of nature ought to have preceded , is brought in last . hysteron & proteron sive hysterologia secundo prima loco ponit : lavindque littora venit . detrudunt naves scopulo . nutrit peperitque valet atque vivit . postquam altos tetigit fluctus , & ad aequora venit . english examples . the ship arrived at the lavinian shore : it came foul of the rock . she nourished and preserved him , she brought him forth into the world . he is in health and alive . scriptural examples of hysterologia . the order o●●ime is not alwaies kept in scripture ; but sometimes ●hat which was done last is placed first ; the saints looked more at the substance then at small circumstances in their writings ; and therefore the placing of things in scripture must not be strictly urged ; for it is usual by this figure or anticipation of time to relate that first which either as to course of nature , or as to the time of accomplishment , should have had the last place : as appears by joh. 11.2 . compared with ch . 12. v. 3. psal. 7.14 . he travaileth with iniquity , and hath conceived mischief : here note that the birth is set before the conception . luke 4.9 . the devils leading up of christ unto the top of the pinnacle of the temple , is mentioned after his taking him up into the exceeding high mountain : and yet that preceded this , as appears by mat. 4 5 , 8. see gen. 11.1.30.22 , 23. isa. 38.21 , 22. synchoresis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concessio , concession , or granting of an argument : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ synchoreo ] conced● , to grant . a figure when an argument is ironically or mockingly yielded unto , and then marred with a stinging retort upon the objector . this form of speech delights most , either when that which we grant is prejudicial to , and stings the objector , as in controversies it often happens ; or when the argument granted , brings no losse unto him that grants it . sit sacrilegus , sit fur , fit , flagitiorum omnium vitiorumque princeps : at est bonus imperator . sint christiani pauperes , sint mundo immundo exosi ; sunt tamen coeli haeredes . cum adversarium pungimus : ut , habes igitur tubero , quod est accusatori maximè optandum , confitentem , se in ea parte fuisse , qua te tuboro , quâ virum omni laude dignum patrem tuum . itaque prius de vestro delicto confiteamini necesse est , quàm ligarii ullam culpam reprehendatis . english examples . i admit you are resolute ; i grant your determination is immoveable , but it is in things directly repugnant to the grave advice of your knowing friends , and in things of a great tendency to your utter undoing . they are proud , vain , disobedient , i acknowledge it ; yet they are our children . scriptural examples of synchoresis . james 2.19 . thou believest that there is one god , thou dost well : the devils also believe and tremble . eccles. 11.9 . thus solomon also checks the young mans folly : rejoyce o young man in thy youth , and let thy heart chear thee , &c. and walk in the wayes of thy heart , &c. but know thou , &c. here first you have an ironical concession , but after this , a stinging [ but ] which mar●s all . the like examples you may find in 2 cor. 4.8 . rom. 11.19 , 20. 1 cor. 1.2 , 11. 2 cor. 12.16 , 17. anthropopathia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , humanus affectus , humane affection : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ anthropos ] homo , a man , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ pathos ] affectus , affection : or rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ an●hropopatheo ] humano more afficior , aut loquor , to be affected with , or to speak after the manner of men . it is an attributing to god humane affections , or it is a speaking after the manner of men . a metaphor whereby that which properly is agreeable to the creatures , and especially to man , is by some similitude transferr'd unto the creator and heavenly things . this is very frequent in scriptures , when it speaks of god after the manner of men , and by bodily things sets forth the divine excellencies of the spiritual and eternal being . this metaphorical form of speech is also by others called syncatabasis , condescensio , condescension , for that in holy writ the lord doth as it were descend unto us , and under humane things resembles and expresses heavenly mysteries unto our capacities . thus the lord is said to have a face in psal. 116.11.17.15 . and eyes , in psal. 11.4 . to signifie his omnisciencie ; bowe 's in isa. 63.15 ; and a bosome in psal. 74.11 . to denote unto us his infinite mercy and most ardent love . thus in psal. 48.14 . he is said to be his peoples guide even unto death ; and in psal. 62 , 7. the rock of their strength and their refuge ; in psal. 18.2 . their buckler and the horn of their salvation ; thus in psal. 17.8 . he is said to have wings , to shew his care and protection of his people . these and such like are the condescensional characters of comfort , whereby we may easily read and plainly understand the goodnesse and rich mercy of the incomprehensible jehovah . thus the lord also in respect of his adversaries is by this metaphor pourtrayed with letters of a contrary signification ; as , a giant to wound , a judge to condemn , and a fire to consume . exegesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , explicatio , explication or exposition : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ exegoumai ] explico , to explain or expound . exegesis is a figure very usual in scripture , when those things which were first spoken more darkly , are afterwards in the same sentence manifestly explained : or , when a thing spoken in one member of a sentence , is by way of explication and confirmation repeated in the latter part of it . an english example . time at one instant seeming both short and long , short in the pleasingnesse in calling to minde , long in the stay of his desires . scriptural examples . rom. 11.7 , 8. god hath given them the spirit of slumber : what 's that ? eyes that they should not see , and ears that they should not hear . isa. 51 , 1 , 2. look unto the rock , whence ye are hewen : look unto abraham your father , &c. rom. 7.18 . for i know , that in me , that is to say , in my flesh , dwelleth no good thing . isa. 1 , 2 , 3. the latter part of the third verse expounds the second verse , &c. isa. 1.22 , 23. thy silver is become dross : thy wine is mixt with water : ( i. e. ) thy princes are rebellious and companions of theeves , &c. prov. 3.3 . let not mercy and truth forsake thee : bind them about thy neck , write them upon the table of thine heart . the like in psal. 17.1.10.1.6 , 8 , 9.35.1.23.18.2 , 3. zech. 6.12 , 13. 2 king. 20.3 . prov. 30.3 . deut. 7.3 . 2 tim. 1 , 2 , 3 , &c. jonah 2 , 3 , 4 , 6. 1 cor. 5.9 . 2 tim. 4.6 . syncrisis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comparatio , a comparison ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ syncrino ] comparo , to compare . 1. syncrisis is a comparison of contrary things and divers persons in one sentence . 2. comparatio is a form of speech , which by apt similitude shews that the example brought in , is either like , unlike , or contrary : like things are compared among themselves ; unlike , from the lesse to the greater in amplifying , and from the greater to the lesse in diminishing ; and contraries by opposing one another . english examples of syncrisis . the subtle commit the fault , and the simple bear the blame . he that prefers wealthy ignorance before chargeable study , prefers contempt before honour , darknesse before light , and death before life . scriptural examples of syncrisis . luke 23.39 , 40 , 41. there you have the guilty opposed to the just , and injurie to equity ; in these words , saith the believing thief to the other thief , we indeed are justly here , for we receive the due reward of our deeds , but this man ( meaning christ ) hath done nothing amiss isa. 65.12 , 14. behold , my servants shall eat , but ye shall suffer hunger ; my servants shall drink , but ye shall abide thirst : behold , my servants shall rejoyce , but ye shall be ashamed : behold , my servants shall sing for joy of heart , but ye shall cry through sorrow of heart , and shall howl through vexation of spirit . many of solomons proverbs are compounded and garnished with this exornation : as , prov. 10.25 . as the whirlwind passeth , so is the wicked no more : but the righteous is an everlasting foundation , 19.10 . prov. 14.1 . every wise woman buildeth her house : but the foolish plucks it down with her hands . 10.1 . a wise son maketh a glad father : but an indiscreet son is an heavinesse to his mother . 3.33 . the curse of the lord is in the house of the wicked : but he blesseth the tabernacle of the just . english and scriptural examples of comparatio . 1. comparison of like things : as , each book sent into the world , is like a barque put to sea , and as lyable to censures , as the barque is to foul weather . herbert . in the greenest grasse is the greatest serpent : in the clearest water the ugliest road : in the most curious sepulchre are inclosed rotten bones : the estrich carries fair feathers , but ranck flesh . 2 tim. 3.8 . as jannes and jambres withstood moses , so do these also resist the truth ; men of corrupt minds , reprobate concerning the faith . 2. comparison of unlike things : as , brutus put his sons to death , for conspiracy of treason : manlius punished his son for his vertue . matth. 6.26 . behold the fowls of the air , for they sow not , neither do they reap , nor gather into barns : yet your heavenly father feedeth them : are ye not much better then they ! 3. from the lesse to the greater : as , heb. 9.13 , 14. for if the blood of buls , and of goats , and the ashes of an heifer sprinkling the unclean , sanctifie to the purifying of the flesh : how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works to serve the living god ? the like examples are in matth. 10.25.6.30 . 4. from the greater to the lesse : as , 2 pet. 2.4 . if god spared not the angels that sinned , but cast them down to hell , and delivered them into chains of darknesse , to be reserved unto judgment , &c. much lesse will he spare the wicked , who walk after the flesh in the lusts of uncleannesse . 1 pet. 4.18 . if the righteous scarcely be saved , where shall the ungodly and the sinner appear ? similitvdo , a simil●tude : it is a form of speech whereby the orator or speaker compares one thing with the other by a similitude fit to his purpose . this exornation yields both profit and pleasure , profit by its perspicuity , and pleasure by its proportion . a similitude is a metaphor dilated , or enlarged , and a metaphor a similitude contracted . english examples of a similitude . as it makes no matter whether you lay a sick man in a bedsted made of plain wood , or in a bedsted guilded and garnished with gold ; for whithersoever you remove him , he carries his disease with him : even so is it all one , whether the minde which is sick with insatiable avarice , be placed in riches or in poverty ; for while the disease hangs still upon it , it finds no rest . this comfort in danger was but like the honey that samson found in the lyons jaws , or like lightning in a foggy night . scriptural examples . note that similitudes are rather to make dark things plain , then to prove any doubtful thing ; similitudes are not argumentative ; as appears by the parable of the unjust steward , in luk. 16.6 , 7 , &c. prov. 26.1 . as snow in summer , and as rain in harvest ; so honour is not seemly for a fool . vers. 14. as the door turneth upon his hinges , so doth the slothful upon his bed . prov. 28.15 . as a roaring lyon , and a ranging bear ; so is a wicked ruler over the poor people . dissimilitvdo , dissimilitude . dissimilitude is a form of speech , whereby divers things are compared in a diverse quality . an example of chrysostom . if we have any disease in our body , we use exercise , and all other means , that we may hence forward be delivered and free from it ; but being sick in soul , we dissemble and make delay : we leave the fountain uncured , and count necessary things superfluous . scriptural examples . luke 9.58 . the foxes have holes , and the fowls of the air have nests , but the son of man hath not where to lay his head . jer. 8.7 . the stork in the air knoweth her appointed times , and the turtle , and the crane , and the swallow observe the time of their coming ; but my people know not the judgment of the lord , &c. the like in isai. 1.3 , &c. homoeoptoton , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , similiter cadens , similes casus habens , falling out alike , or having cases alike : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ ptoo ] cado , to fall out or happen , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ homoi●s ] similiter , alike . it is a rhetorical exornation whereby in the latine tongue divers clauses end with like cases : but in respect of the english , which is not varied by cases , it may be called , setting of divers nounes in one sentence which end alike , with the same letter or syllable . a latin example of homoeoptoton . pomp. non enim illae sunt solae virtutes imperatoriae , quae vulgo exstimantur , labor in negotiis , fortitudo in periculis , industria in agendo , celeritas in conficiendo , consilium in providendo . english examples . in activity commendable , in a common-wealth profitable , and in war terrible . let thy countrey be served , thy governours obeyed , and thy parents honored . art thou in poverty ? seek not principality , but rather how to relieve thy necessity . foolish pitty undoes many a city . a friend in need is a friend indeed . scriptural examples of homoeoptoton . prov. 16.12 . it is an abomination to kings to commit wickednesse : for the throne is established by righteousnesse . prov. 16.32 . he that is slow to anger is better then the mighty : and he that ruleth his spirit , then he that taketh a city . isa. 11.5 . and righteousnesse shall be the girdle of his ioyns ; and faithfulnesse the girdle of his reins . homoeotelevton , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ homoiotel●uton , ] similem finem habens , aut similiter desinens , ending alike : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ teleuton ] ultimum , the last , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ homoios ] similiter , alike . a figure when divers parts or members of a sentence end alike : this exornation for the most part shuts up the clauses of the sentence either with a verb or an adverb . latin examples . quàm celeriter pompeio duce belli impetus navigavit ? qui siciliam adiit , africam exploravit , inde sardiniam cum classe venit . cicer. pro. pomp. vt ejus voluntatibus non solùm cives assenserint , socii obtemperârint , hostes obed●erint , sed etiam venti tempestatesque obsecundârint . english examples . he is looked upon as an eloquent man , who can invent wittily , remember perfectly , dispose orderly , figure diversly , pronounce aptly , confirm strongly , and conclude directly . no marvel though wisedome complains that she is either wilfully despised , or carelesly neglected , either openly scorned , or secretly abhorred . scriptural examples of homoeoteleuton . isa. 13.16 , 20 , 21. their children also shall be dashed to pieces before their eyes , their houses shall be spoiled , and their wives ravished . neither shall the arabian pitch tent there , neither shall the shepherds make their folds there , but wild beasts of the desert shall lie down there , &c. isa. 40.2 . cry unto her that her warfare is accomplished , that he● iniquity is pardoned , &c. compar , even , equal . alike : it is of grecians called is●colon and parison . it is an even gait of sentences answering each other in measures interchangeably . a rhetorical exornation whereby the parts of a sentence doe consist almost of the like number of syllables ; or when the words of a sentence match each other in rank , or the parts accord in a fit proportion ; which is , when the former parts of a sentence or oration are answered by the later , and that by proper words respecting the former . latine examples . sic ergo in pompejana : qui plura bella gessit , quàm caeteri legerunt : plures provincias confecit quam alii concupiverunt . ibid. extrema hyeme apparavit , ineunte vero suscepit , media aestate confecit . idem pro sylla : permitto aliquid iracundiae tuae , do adolescentiae , cedo amicitiae , tribuo parenti . english examples . he left the city garnished , that the same might be a monument of victory , of clemency , of continency ; that men might see what he had conquered , what he spared , what he had lest . cicero . if you compare the parts of the later clauses with the former , you will find that they are fitly matched . my years are not so many , but that one death may conclude them ; nor my faults so many , but that one death may satisfie them . save his gray hairs from rebuke , and his aged minde from despair : where gray hairs , aged minde , rebuke and despair , answer each other . it connects contraries , thus : an innocent although he be accused , he may be acquitted ; but the guilty , except he be accused , he cannot be condemned . scriptural examples of compare . amos 5.24 . let equity run down as waters , and righteo●snesse as a mighty stream . isa. 1.5 . the oxe knoweth his owner , and the ass his masters crib , &c. prov. 18.18 . the lot causeth contentions to cease ; and parteth between the mighty . prov. 21.17 . he that loveth pleasure shall be a poor man : he that loveth wine and oyl , shall not be rich . vers. 18. the wicked shall be a ransome for the righteous ; and the transgressor for the upright . see the like in prov. 15.8 . prov. 19.29 , 20.29.8.10.3.11.4.12.21.8 , 10.1.12 , &c. isa. 29.1 . prov. 11.9 , 17 , 19 , 20. parabola , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ parabole ] a parable , or a similitude of a thing : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ paraballo ] confero , comparo , assimilo , to confer , resemble , or make comparison . a parable is as it were a shadow that goes before the truth : and is by nature a comparison of things that differ , made under some simili●ude . it is said to be a similitude , when by some comparison we make known that which we would have to be understood . so we say a man to be made of iron , when we would be understood to speak of a cruel hard-hearted and strong man. it is a comparing , signifying a similitude , ( or a comparative speech ) tending to the explanation and perspicuity of the things under it : or it is a similitudinary speech , whereby one thing is uttered and another signified . these are english parables , or similitudes . as a vessel cannot be known , whether i● be whole or broken , except it have liquor in it : so no man can be throughly known what he is , before he be in authority . if we need look so far back for an example , we may see this truth veryfied in hazael ; compare 2 king. 8.13 . with ch . 13. v. 22. like as it is a shame for a man that would hit the white , to misse the whole but : even so it is a shame for him that thirsts after honor , to fail of honesty . this is a saying of a heathen philosopher . a parable in the gospel signifies an aenigmatical or allegorical comparison , as also an algory and aenigma . a parable must be expounded , and no further strained then things agree with the principal inten●ion scope and drift of the spirit of god in that scripture : as matth. 20.1 , 2 , &c. where the scope is , god is not a debtor unto any man. in parables we must alwayes look more ●o the sense and scope , then to the letter . note that in a parable there are three things essen●i●lly considerable ; viz. 1. cottex , t●e rind or shell ; that is the words and terms . 1. radix , the root or the scope unto which the pa●able tends . 3. medulla , the marrow , that is , the mystical sense of the parable , or the fruit which may be gathered from it . matth. 24.32 . as from the budding and sprouting of trees , ye may know that summer is nigh ; so likewise ye when ye shall see the signs of the son of man , know that his coming is near , even at the doors : so in mark. 3.23 . matth. 13.33 . the kingdome of heaven is like unto leaven , which a woman took and hid in three measures of meal , till the whole was leavened . here the former part of the parable is that which is brought into the similitude : whereof the literal sense is , that a little leaven ( being put together with the meal into one lump ) hath that effect , that it pierces into and spreads over the whole lump . the later part is that unto which the former is applyed , and by our saviour signified in the first words : the kingdome of heaven . the mystical sense thereof is , that the gospel hath that efficacy , that being preached in palestina , it should presently be spread over the whole world , and make the church far larger then it was ; for leaven doth mystically signifie the gospel ; and the whole lump , the church , which god hath from eternity decreed to call unto himself out of the world by the gospel . isa. 5.1 . the parable of the vineyard you have there ; which in the 7. verse is explained thus , the vineyard is the house of irael ; the pleasant plant is the men of judah ; by grapes judgment is understood ; and by wilde grapes oppression . ezek. 17.2 . a great eagle with great wings , long winged , full of feathers , which had divers colours , came unto lebanon , and took the highest branch of the cedar , he cropt off the top of his young twigs , and carryed it into a land of traffique , &c. this obscure parable the holy ghost explains in the 12 ver . thus , the great eagle signifies the king of babylon ; by lebanon is signified jerusalem : and by the highest branch of the cedar and the top of his young twigs , the king and princes of jerusalem ; by a land of traffique and a city of merchants , is signified babylon . see luke 16.19 . mat. 13.3.24.44 . luke 8.4 . mat. 22.2 , &c. exergasia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expolitio , repetitio , a polishing or trimming ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ exergazomai ] repeto , effectum reddo , to repeat , to polish a thing after it is finished . a figure when we abide still in one place , and yet seem to speak divers things , many times repeating one sentence , but yet with other words , sentences and exornations . it differs ( as m●lancthon saith ) from synonymia , forasmuch as that repeats a sentence , or thing , only with changed words : but this with like words , like sentences , and like things , having also many exornations to the garnishing of it . thus to describe a beautiful woman , may be said , she hath a winning countenance , a pleasant eye , an amiable presence , a cheerful aspect . she was the object of his thoughts , the entert●inment of his discourse , the contentment of his heart . your beauty ( sweet lady ) hath conquered my reason , subdued my will , mastered my judgement . scriptural examples . psal. 17.1 . hear the right , o lord , attend unto my cry , give ear unto my prayer , that proceeds not from feigned lips . 35.1 , 2 3. plead my cause ( o lord ) with them that strive with me : fight against them that fight against me ; take hold of shield and buckler , and stand up for mine help ; draw out also the spear , and stop the way against them that persecute me : say unto my soul , i am thy salvation . more examples you have in psalm 18.2 , 3. jonas 2 , 3 , 4 , 6. zech. 6.12 , 13. chronographia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , temporum descriptio , a description of times and seasons : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ grapho ] scribo , to write or describe ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ chronos ] tempus , time or season . chronographie is a rhetorical exornation , whereby the orator describes any time or season for delectations sake : as the morning , the evening , midnight , the dawning and break of the day , the sun-rising , the sun-setting , spring , summer , autumn , winter , &c. when break of day had drawn the curtain of heaven . when the morning had won the field of darknesse . when bright aurora with her glittering beams , sweet and comfortable rayes , had re-assumed her dominion in the air . when the morns fair cheek had not yet lost her tears . when the bright beams of the east had driven away the dark shadow of the night , and the chearful birds had welcomed the first dawning light with their glad songs , and when black and sable clowds were changed into golden glory . when the stars begin to glory of the light which they borrowed from the sun. when the nights black-mantle over-sp●eads the sky . when candles begin to inherit the suns office . when the night clad in black , mourns for the losse of day . when the darknesse ariseth in the east , and stars begin to appear ; when labourers forsake the fields , birds betake themselves to their night-boughs , and when the silence of all creatures is increased through the desire of rest . when all weary creatures take their sweet slumber , when cares are slackned , and hearts forget their labours , &c. when the sun visits the face of the earth with the warming and enlivening influence of his beams ; when fountains and streams wax clear , pastures green ; when the flowers of the field , with the trees blossomes do present their beauty to the eyes of the beholder , &c. when trees are widowed of their leaves . by the like observation of circumstances are all other descriptions of ti●e . evphemismvs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bona dictionis mutatio , seu favorabilis locutio , a good change of a word , or a fair kind of speech : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ e● ] bene , well or pleasingly , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ phemi ] dico , to speak ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ euphemeo ] faveo linguâ , aut bona verba dico , to favour in ●peech or to give pleasing wo●d's . it is a fair kind of speech , or a modest way of expressing ones mind . a figu●e whereby in scripture you shall finde a fair name put on a foul vice , and a word of a good and bad signification interpreted to the better part ; and it is also when things ( which would offend a most modest and chast ear ) are vailed with periphrasis , or circumlocution . thus in deut. 22.9 . to sanctifie is put for to defile . thus incest and adultery is sometimes exprest by a modest term of uncovering the nakednesse ; this you have in lev. 18.6 , 20 , 11 , 17. ezek. 22.10 . thus the vessel wherein nature eases it self , is for seemlinesse vailed with the periphrasis , a v●ssel wherein is no pleasure , and this in jer. 22.28 & hos. 8.8 . thus in prov. 5.20 . solomon most seemly observes the modesty of speech ; where he saith , let her breasts alwaies satisfie thee , why shouldest thou embrace the bosome of a stranger ? thus urine is vailed with a circumlocution , water of the feet . parrhesia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , licentia , loquendi libertas & audacia , liberty or boldnesse of speaking : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ pan ] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ rhesis ] license , or liberty . a figure when we speak freely and boldly concerning things displeasing and obnoxious to envy , especially when fear seemed to hinder it ; or , when in any case we shew our confidence for the present , our fearfulnesse for the future , or our ability to confute a false accusation ; or , as other say , it is either when we boldly acknowledge and defend a fault not proved against us , or when we venturously and confidently upbraid and rebuke others for their faults ; in which form of speech , it being to superiors , such an asswaging may elegantly be used ; to wit , may i with your leave , speak freely what i think ? or a modest insinuation made by shewing the necessity of freedom of speech in that behalf . vide quam non reformidem , quantà possum voce contendam ; tantum abest ut tuae sententiae subscribam , ut in publico hoc consessu decedere non reformidem : ecce , adeo non curo iram vestram . english examples . you may suppose me proud and inconstant , but my sincerity shall out-dare all their calumnies . it is contrary to the known rules of justice to condem any man ( as you have ) without hearing him first , whom you condemn . scriptural examples of parrhesia . job 32.21 , 22. let me not i pray you , accept any mans person , neither let me give flattering titles unto man , for i know not to give flattering titles , in so doing , my maker would soon take me away . elihu having in the 18 , 19 , & 20 verses made his apology or insinuation , do●h here declare his purpose of free speech , and adds his reason in vers . 22. gal. 1.10 . for doe i now perswade men , or god ? or doe i seek to please men ? for if i yet pleased men , i should not be the servant of christ. psal. 46.2 , 3. therefore will not we fear , though the earth be removed : and though the mountains be carryed into the midst of the sea ; though the waters thereof roar and be troubled , &c. hebraism , or an imitation of the hebrews in phrase or construction ; it is when the construction proper to the hebrew tongue is used in another language . the hebrews doe often in stead of an epithet , put the substantive in the genitive case ; as , men of mercy , for , merciful men . a land of desolation , for , a desolate land . a man of desires , for a man very desirable and lovely , in dan. 9.23 . the son of perdition ( i. e. ) one ordained unto condemnation : as john 17.12 . 2 thes. 2 , 3. the man of sin ; there is a great emphasis in it ; it is as much as if the apostle had said , a very sinful man , a man made up of wickednesse , being as it were sin it self in the abstract . this is an hebraism very frequent in scripture ; hence in isa. 53 3. christ is called a man of sorrows , ( i. e , ) a man even compacted and compounded of all kinds and degrees of sorrows . the hebrews doe also often use the imperative mood for the future tense , to shew the certainty of a thing ; as , amos 5 , 6. seek the lord and live , ( i. e. ) ye shall certainly live . so deut. 32.49 , 50. the lord bids moses goe up to mount nebo and dye there ; ( i. e. ) thou shalt certainly die there . and contrarily they sometimes put the future tense for the imperative mood ; as , exod. 20. thou [ shalt ] not kill , steal , &c. for doe not kill , steal , &c. mal. 2.7 . the priests lips shall preserve knowledge ; for , let the priests lips preserve knowledge . when the hebrews would expresse an excellent or glorious thing , they o●ten joyn the name of god with it : as , gen. 23.6 . abraham is called a prince of god. exod. 3.1 , 4 , 7. horeb is called the mountain of god : that is , a most high and excellent mountain . psal. 46.4 . the city of god ; ( i. e. ) a glorious city . if , among the hebrews is a note of swearing : as , heb. 3.11 . therefore i sware in wrath , if they shall enter into my rest ; ( i. e. ) they shall never enter into my rest . the like in 1 sam. 14.45 . apodioxis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejectio , expulsio , rejection or an expelling : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ apodioco ] rejicio , expello , to reject or expell . a figure when any argument or objection is with indignation rejected as extreamly absurd , impettinent , false and by no means to be admitted of . a latin example . sed de lucullo alio dicam loco , & ità dicam , ut neque vera laus ei detracta oratione meâ , neque falsa affixa esse videatur . english examples . cicero for milo : what should milo hate clodius , the flower of his glory ? and would any wise man ever have so said ? were not ignorance the cause of this opinion , folly could not be the fruit . scriptural examples of apodioxis . matth. 16.23 . thus christ rejects peters argument , touching his endeavour to avert christ from his suffering ; get thee behind me , satan , thou art an offence unto me : for thou savourest not the things of god. thus when james and john would have leave of christ to command fire to come down from heaven upon the samaritans that would not receive him , christ rebukes them , and said in luk. 9.55 . ye know not what manner of spirit ye are of , &c. see act. 8.20 . mat. 4.6 , 7. psal. 50.16 . apodixis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , demonstratio & evidens probatio , demonstration or evident proof derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; [ apodeiknumi ] rationibus seu argumentis demonstro , aut probo , evidently to shew or prove . a form of speech by which the orator or speaker grounds his saying upon general experience : it differs from ( the next figure ) martyria in this that in martyria , the speaker confirms what he saith by the testimony of his own knowledge ; in this he infers his reason and confirmation from known principles , which experience proves , and no man can deny . english examples . hereunto appertain many proverbs , and common sayings , which arise from general proof and experience : as , trust not an horses heel , nor a dogges tooth . fire and water have no mercy . scriptural examples of apodixis . gal. 6.7 . be not deceived , god is not mocked : for whatsoever a man soweth , that shall he also reap . job 8.11 . can the rush grow up without mire ? can the stag grow without water ? prov. 6.27 . can a man take fire in his bosome , and his cloaths not be burnt ? can one goe upon hot coles , and his feet not be burnt ? martyria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , testimonium , testatio , testimony or evidence : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ martyr ] testis , a witnesse . a figure when the speaker confirms something by his own experience . thus the physitian makes report of his own proof in diseases and cures , and sometimes records them to the great benefit of succeeding generations . thus the captain which hath been in many battails , at many seiges , and hath had experience in many stratagems , teaches young souldiers , and confirms his advice by his own testimony founded upon often proof . scriptural examples of martyria . job 5.3 . i have seen the foolish taking root : but suddainly i cursed his habitation . psal. 37.35 . i have seen the wicked in great power , and spreading himself like a green bay-tree , yet he passed away , and so he was not , yea , i sought him , but he could not be found . verse 25. i have been young and now am old : yet have i not seen the righteous forsaken , nor his seed begging bread . so 1 john 1.1 . that which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life ; ( for the life was manifested , and we have seen it , and bear witnesse , and shew unto you the eternal life which was with the father , and w●s manifested unto us ) that which we have seen and heard , declare we unto you , &c. epimone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commoratio , item persoverantia , a tarrying long upon one matter ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ epimeno ] maneo , ( i. e. ) expecto ob rem aliquam , to stay or wait for something . epimone is a figure whereby the speaker dwels upon , and persists in a former conclusion , or the same cause much after one form of speech , but repeated in other words more plainly : by others it is said to be when the speaker knowing whereon the greatest weight of his cause or matter doth depend , makes often recourse thither , and repeats it many times by variation . english examples . and shall so eminent a vertue be expelled , thrust out , banished , and cast away from the city ? what didst thou covet ? what didst thou wish ? what didst thou desire ? scriptural examples . eccles. 1.3 . what profit hath a man of all his labour which he hath under the sun ? what profit ] to wit , towards the attaining of happinesse ; otherwise in all labours there is some profit towards the helping of our earthly estates , as prov. 14.23 . this is an elegant epimone or dwelling upon the former conclusion , of the vanity of all things delivered in the former verse , and here repeated in other words more plainly . gen. 18.24 , &c. here you have a good examample in abrahams suit to god for the sodomites , in these words ; if there be fifty righteous within the city , wilt thou destroy , and not spa●e the place for the fifty righteous that are therein ? that be far from thee to do after this manner , to slay the righteous with the wicked , &c. and thus he perseverantly continues his suit to the sixth request . john 21.15 , &c. thus christ speaks to simon peter , simon , son of jonas lovest thou me more then these ? feed my sheep ; which saying he persists in and repeats three times one presently after another . matth. 12 , 31 , 32. all manner of sin and blasphemy shall be forgiven unto men : but the blasphemy against the holy spirit shall not be forgiven unto men : and whosoever speaketh a word against the son of man , it shall be forgiven him : but whosoever speaketh against the holy ghost , it shall not be forgiven him , neither in this world , neither in the world to come . the like examples you may find in mar. 7.21 , 22 , 23. col. 2.13 , 14 , 15. 1 cor , 7.36 , 37. horismos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , definitio , definition , or an expresse declaring what a thing or the nature thereof is ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ horizo ] definio , to define , or make a plain description of a thing . a figure whereby we declare what a thing is , or delineate the nature of it ; and it is often used when we would shew a difference between two words : namely by defining both . latine examples . est virtus placitis abstinuisse bonis . virtus est habitus rationi consentaneus . nolo te parcum appellars , cum sis avarus ; nam qui parcus est , utitur eo quod satis est , tu contra propter avaritiam , quo plus habes , eo magis eges ; gloria est illustris ac pervulgata multorum ac magnorum vel in suos cives , vel in patriam , vel in omne genus hominum , fama meritorum . english examples . godlinesse is the exact care of a christian , to worship god in the spirit according to the dictates of his will , with all sincerity . he that subverts the laws , and infringes the peoples liberties , is a tyrant . fear is an apprehension of future harm . in way of gradation : to refuse good counsel is folly ; to contemn it , wickednesse : to scorn it , madnesse . beauty is nothing but a transitory charm , an illusion of senses , a slave of pleasure : a flower which has but a moment of life ; a dyal on which we never look , but whilst the sun shines on it : it is a dunghil covered with snow : a glass painted with false colours , &c. this is not fortitude , but temerity ; for fortitude is an heroick contempt of evil through due consideration of the justnesse of the cause , controversie and call : but temerity is a foolish enterprise of perils without due consideration of either . scriptural examples of horismos . job 28.28 . behold , the fear of the lord , that is wisdom ; and to depart from evil , is understanding . isa. 58 , 4 , 4 , 6 , 7. thus you have an hypocritical fast elegantly defined , and distinguished from such a one as is acceptable with god. see luke 4.18 . isa. 61.1 . gal. 5.19.20 , 21 , 22 , &c. prov. 27.3 , 4. metabasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transitio , transition , or a passing over from one thing to another : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ metabaino ] transeo , to passe over from one thing to another . a figure whereby the parts of an oration or speech are knit together : and is , when we are briefly put in mind of what hath been said , and what remains further to be spoken . this exornation conduces to eloquence and attention ; to the understanding and remembrance of the things handled in a speech . the first part of this figure hath respect unto the precedent ; the later part makes way for , or prepares the reader unto the following matter . latin and english examples interwoven . this figure is made eight ways : viz. 1. from the equal . at haec erant jucundissima , nec minus voluptatis attulerunt illa : in english , but these things were most pleasant and delectable , nor shall those bring lesse pleasure . the matters which you have already heard , were wonderful , and those that you shall hear , are no lesse marvellous . 2. from the unequal . sed haec utcumque ignoscenda , illud quis ferat ? audistis gravissima , sed audietis graviora : in english , but these things howsoever to be forgiven , who can bear that ? you have heard very grievous things , but ye shall hear more grievous . i have declared unto you many of the commendable faculties of his mind , yet i will tell you of many more , and far more excellent . 3. from the like . haec perfida designavit , cujus generis sunt & illa , quae nuper romae patrasse dicitur : in english thus , he hath evidently marked out these trayterous and disloyal acts ; of which sort also are those which are reported to have been lately perpetrated at rome . i have hitherto made mention of his noble enterprises in france , and now will i rehearse his worthy acts done in england . 4. from the contrary . sed haec juv●nis peccavit , nunc senis virtutes audietis : in english thus , but this young man hath offended , now ye shall hear the vertues and properties of an old man. as i have spoken of his sad adversity and misery , so will i now speak of his happy prosperity , which at length ensued , as the bright day doth the dark night . 5. from the differing . de moribus habes , nunc de doctrinâ reliquum est ut dicamus : in english thus , you have a relation touching manners , now it remains that we speak concerning doctrine . 6. as it were by anticipation or the prevention of an objection . jam ad reliqua properabimus , si prius illud unum adjecerimus : in english thus , now we will hasten unto that which is behind , if we shall first add in that one thing . by anticipation more clearly thus ; peradventure you think me too long in the threatnings of the law ; i will now passe to the sweet promises of the gospel . 7. by reprehension . quid his immoror ? ad id , quod est hujus causa caput , festinet oratio : in english thus , why stay i upon these things ? i shall hasten my speech unto that which is the principal point of the matter in question . 8. from consequents , or from things relating to something precedent . habes quod in illum contulerim beneficiorum ; nunc quam gratiam mihi retulerit audi : in english thus , you have heard what kindnesses i conferr'd on him ; now what return he made me of those favours , attend ye . you have heard how he promised , and now i will tell you how he performed , &c. scriptural examples of transition . 1 cor. 12 , 31. and i will yet shew you a more excellent way . the first part looks to the precedent , but the latter makes way for the subsequent matter : which is as much as if paul had said , you have heard of the gifts of prophesying and interpretation ; of the gifts of miracles , of healing , of diversity of tongues , &c. which are indeed eminent gifts , and such as i exhort you to desire and look out after . but the way of love ( which this transition makes way for , and which he comes to in the first verse of the next chapter ) is a far more excellent way then all these . it is the custome likewise of the same apostle , that passing over from one matter to another , he gives a certain entrance , or a little beginning whereby he doth as it were prepare the reader to the following matter : as , 1 cor. 15.1 , 2. he admonishes the corinthians to remember what they had learned ; so 1 cor. 11.17 . having briefly reprehended them , he passes over unto another matter . parecbasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , digressio , digression , excursion , or a going from a matter in hand to speak of another thing : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ parecbaino ] digredior , to digress or goe from the purpose . digression is as it were a wandering from the purpose or intended matter . it is the handling of some matter going out from order , but yet upon sufficient ground , and for the advantage and illustration of the cause or matter we have in hand . digression is a figure when something is added beside or beyond the purpose or intended matter , and goes out from the appointed discou●se . note that digression ought in some respect to be agreeable , and pertinent to those matters which we have in hand , and not to be strange or remote from the purpose : and that by the abuses of this exornation , namely , by going forth abruptly , by tarrying too long abroad , and returning in unto the matter overthwartly , we shall in stead of adorning and garnishing our cause or speech , darken our main cause or principal matter , and deform the oration . this exornation is frequent in scripture : as , rom. 1. from 1. to 8. the apostle paul here digresses from his name , to the description of his calling in the first verse ; then unto the definition of the gospel in the 2. verse , by and by to the description of christ in the 3. & 4. verses ; then he again as it were slides unto his calling in the 5. verse ; at length he prayes for grace and peace for the romans , unto whom his epistle is directed , and so he doth , as it were , finish his course or compasse : and these are occasioned by the words in the sentences or things spoken of . col 1.3 , 4. we give thanks to god [ even the f●ther of our lord jesus christ , alwayes praying for you ] : since we heard of your faith in christ jesus , and of your love toward all saints . where you see the digression noted , then you have the apt return into the matter : since we heard of , &c. gen. 2.8 . to 15. verse . and the lord god planted a garden eastward in eden , and there he put the man whom he had made : [ for out of the ground made the lord god to grow every tree pleasant to the sight , &c. the digression here , begins at the 9. and ends with the 14 verse ] then in the 15. verse you have the return unto the matter in hand ; in these words ; then the lord god took the man and put him into the garden of eden , &c. see 1 cor. 1.13 . ephes. 3.1 . gen. 38. the whole chapter . parechesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , allusio , allusion , or a resembling of one thing to another : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ parecheo ] sono assimilis sum , to resemble , or allude unto . parechesis is a figure when we bring in something of anothers to another intent then his own : or : when the allusion of words is to be searched after in another language or speech then in that wherein the author wrote . latin examples . quod orator de caecitate , de ignorantia dico : vultus perpetua nocte coopertus , non concipit nefas , ad quod ducibus oculis pervenitur ; tua ( quo nero senecae ) in me merita , dum vita suppetit , aeterna erunt . de bonorum societate dicere licet , quod ovidius de jovis sui habitaculo , lib. 1. metam . hic locus est , quem , si verbis audacia detur , haud timeam magni dixisse palatia coeli . english examples . i may say of flatterers , as tacitus of courtiers : they speak more readily with the princes fortune then himself . we may say of providence , as ovid of the sun , it sees all things , and by it all things on earth are govern'd . i may say of an ill conscience , as socrates of a wandering traveller , it is no wonder if it be out of temper , when it hath it's self for its companion . scriptural examples of parech●sis . matth. 11.17 . we have piped unto you , and ye have not danced , &c. john 10.1 . he that entreth not in by the door into the sheepfold , but climbeth up another way , he is a thief and a robber . 1 cor. 1.23 . but we preach christ crucified : unto the jews , even a stumbling block , and unto the graecians foolishnesse : but unto , &c. see gen. 48.14 ▪ &c. john 1.5 . gnome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sententia , a sentence : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ gnoo ] nosco , to know . a sentence is some excellent profitable and remarkable saying : it is a pearle in a discourse . gnome is a figure when we bring in a sentence or such a remarkable saying of anothers to the same purpose with the author , he being not named . latine examples . fit ex malè agendo consuetudo , deinde natura . ita vivendum est cum hominibus , tanquam deus videat ; sic loquendum cum deo , tanquam homines audiant . civitatis anima sunt leges . english examples . where ever the sun shines , is a wise mans countrey . the rich mans bounty is the poor mans exchequer . error and repentance are the companions of rashnesse . the covetous man wants as well that which he hath , as that which he hath not . unlawful desires are punished after the effect of enjoying ; but impossible desires are punished in the desire it self . scriptural examples of gnome . sentences are by solomon in prov. 1.2 . called words of wisdom and understanding . prov. 10.19 . in the multitude of words there wanteth not sin : but he that refraineth his lips , is wise . vers. 5. he that gathereth in summer , is a wise son ; but he that sleepeth in harvest , is a son that causeth shame . see eccles. 12.11 . and divers other places of the scripture . paregmenon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , derivatum , deductum ; a derivative , or derived from : this word is a particle of the preterpefect tense passive of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ parago ] deduco , derivo , to derive or take from . a figure when words , whereof one is derived of another , are conjoyned . latin examples . is domum miser , cujus miseriam nobilitas locupletavit . ingenioque faves ingeniose tuo . english examples . marvel not at that which is so little marvellous . a discreet discretion . sometimes there is a double paregmenon in one sentence ; as , he wished rather to die a present death , then to live in the misery of life . the humble soul is established by humility . scriptural examples of paregmenon . dan. 2.21 . he giveth wisdome unto the wise , &c. rom. 9.32 . for they stumbled at that stumbling stone . 1 cor. 15.47 . the first man was of the earth , earthy , the second is the lord from heaven , heavenly . prov. 11.15 . he that hateth suretyship is sure . see 1 cor. 1.19 . prov. 11.17 , 25 , &c. mimesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imitatio , imitation ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ mimeomai ] imitor , to imitate or resemble . it is an imitation or a using of the language of others , which is usual in the scriptures ; as . in psal. 2 , 3. david uses the language , of rebellious rulers : let us break their bands , and cast away their cords from us . so in 1 cor. 15.32 . paul uses the words of epicures , what advantages it me , if the dead rise not ? let us eat and drink , for to morrow we shall die . thus the prophet isaiah speaks in the language of the profane rulers in jerusalem who made a mock at gods word and threats ; isa. 28.15 . we have made a covenant with death , and with hell are we at agreement , we have made lies our refuge , and under a falshood have we hid our selves . the like in micah 3.11 , &c. mycterismus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subsannatio , irrisio , a disdainful gibe or scoffe ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ mycterizo ] subsanno , naso suspendo , to mock or scoffe with bending of the brows , or with blowing the nose at one ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ aeiro ] erigo , suspendo , to lift up , or hang up , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ mycter ] nasus , the nose . it is a privy kind of mock or scoff , yet not so privy but that it may well be perceived . it is near to a sarcasm , but that is more manifest , this more privy , that more easie ; and this more hard : and sometimes is a figure , when in shew of disdainful contempt of a person or thing we fling up our nose . thus when a certain man that was bald , had spightfully r●yled against diogenes , after a little pawse diogenes answered him thus : my friend , further i have done thee no harm , but this i must say to thee , i do much commend the hai●s that are fallen from thy head , for i suppose they were wise , in that they made haste to leave the company of so foolish a skull . to one that demanded of demonax the philosopher , if philosophers did use to eat sweet cakes : demonax made this answer , dost thou think ( saith he ) that bees gather their hony for fools only ? luke 16.14 . thus the pharisees derided christ ; they did not simply contemn him , but they shewed their contempt of him by their gestures . anamne●is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , recordatio , remembrance , or a calling to minde : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ anamnaomai ] recordor , to remember or call to minde . anamnesis is a figure whereby the speaker calling to minde matters past , whether of sorrow , joy , &c. doth make recital of them for his own advantage , or for the benefit of those that hear him : as , psal. 137.1 . by the rivers , there we sate down ; yea , we wept when we remembred sion , &c. luke 15.17 . the prodigal son , when he came to himself , said , how many hired servants of my fathers house , have bread enough and to spare , and i perish with hunger ? i will arise and go to my father , &c. gen. 32.10 . thus jacob in his return from laban , in thankful remembrance of the goodnesse of god to him , breaks out ; with my staffe i passed over this jordan , and now i am become two bands , &c. psal. 77.5 , 6. saith david , i have considered the days of old , the years of ancient times ; i call to remembrance my song in the night , &c. see prov. 5.12 , &c. expeditio , expedition , or quick dispatch . expedition is a figure when many parts or reasons of an argument being enumerated and touched , all are destroyed , save that only upon which the speaker intends to conclude , stand to , and rest upon . one of these courses must be taken ; either you must distinctly observe and practise these rules , or deny that ever you received instructions , or alledge want of capacity in your self , or want of use of them in your life . that they are not necessary , you cannot say ; for what more necessary in your life , then to write well ? that you are uncapable , is a slander , and a contradiction to your own conscience and my experience , that hath seen such fair essays of your endeavours : and to say you had never any directions , were to give your two eyes the lye , and to make me believe , that i did never but dream your good . therefore must your labour conspire with my inventions , and so much you unavoidably become skilful . seeing that this land was mine , thou must needs shew that either thou didst possesse it , being void , or made it thine by use , or purchase , or else that it came to thee by inheritance : thou couldst not possesse it void when i was in possession ; also thou canst not make it thine by use nor custome . thou hast no deed to evidence thy purchase of it ; i being alive it could not descend upon thee by inheritance : it follows then that thou wouldst put me from mine own land , before i be dead . diatyposis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , descriptio , informatio , description , information of a thing : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ diatypoo ] describo , informo , to describe , inform , &c. a figure when a thing is so described by more words , that it may seem to be set , as it were , before our eyes ; or , when we have spoken of a thing in general , descend unto particulars . latin examples . personabant omnia vocibus ebriorum , natabant pavimenta mero , madebant parietes , &c. vid. ovid. in descript . pestis , lib. metam . 7. v. 5.28 . procellae , lib. 11. ver . 500. diluvii , lib. 1. v. 260. virgil. in descrip . scuti aeneae , lib. 8. aeneid . v. 620. english examples . if you desire that i make you a picture or lively description of the nature of desire , i will tell you ; it is a strange countrey , whereunto the prodigal child sailed when he forsook his fathers house to undertake a banishment : a countrey where corn is still in grasse ; vines in the bud ; trees perpetually in blossome , and birds always in the shell ; you neither see corn , fruit , nor any thing fully shaped , all is there only in expectation : a countrey where the inhabitants are never without feavers , one is no sooner gone , but another comes into its place : here time looks on you afar off , and never comes neer you , but shews you an inchanted looking-glasse , wherein you see a thousand false colours , which amuse you . here at best you have nothing to dinner but smoke and expectation . scriptural examples of diatyposis . psal. 7.13 , 14. god judgeth the righteous ; god is angry with the wicked every day ; if he turn not , he will whet his sword : he hath bent his bow , he hath also prepared for him the instruments of death : he ordaineth his arrows against the persecutors . 2 tim. 3 , 1 , 2 , &c. this know also , that in the last days perillous times shall come : for men shall be lovers of their own selves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy , &c. so if speaking of war , the blood-shed , enemies , clamours depopulations , &c. which happen by it , are laid open . see revel . 21.10 . revel . 1.13 . isa. 1.7 , 8 , &c. proecthesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expositio quae praemittitur ; an exposition which is sent afore : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ porectithemi ] priori loco expono , to expound in the former place . it is as it were a prae-exposition or a praeposition of a speech , wherein that which comes into controversie , or debate , is presented unto the eye . a figure usual in scripture , when the speaker doth by his answer ( containing a reason of what he , or some other hath said or done ) defend himself or the other person , as unblameable in such speech or action . thus job being accused and rebuked of his friends , of impatiency , sin , folly , &c. replyes thus : job 6.2 , &c. o that my grief were throughly weighed , and my calamities laid together in the ballance , for the arrows of the almighty are within me , the poyson whereof drinketh up my spirit , &c. doth the wild asse br●y when he hath grasse ? or loweth the oxe over his sodder ? in this form of speech our saviour many times defends his doings against the accusation of his adversaries : as , for healing the man with the withered hand on the sabbath day . mark 3.4 . and he saith unto them , is it lawful to do good on the sabbath dayes , or to do evill ? to save life , or to kill ? but they held their peace . the like in matth. 12.11 . what man shall there be among you , that shall have one sheep , and if it fall into a pit on the sabbath day , will he not lay hold on it , and lift it out ? how much then is a man better then a sheep ? wherefore it is lawful to doe well on the sabbath dayes . in like manner in luke 6.1 , 2 , &c. mark. 2.23 he defends his disciples being accused for pulling the ears of corn on the sabbath day , by alledging the example of david eating the shew-bread in his great hunger . secondly , by shewing his authority , as lord of the sabbath . and then by citing a saying of hos. 6.6 . i will have mercy and not sacrifice . and in matth. 9.12 , 13. he being accused for eating and drinking with publicans and sinners , answers ; they that are whole need not a physitian , but they that are sick ; i came not to call the righteous , but sinners to repentance . dialogismvs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sermocinatio ; a di●logue or conference between two : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ dialogizomai ] sermocino , to dispute or talk . dialogismus is a figure or form of speech , whereby the speaker feigns a person to speak much or little , according to comelinesse ; much like unto prosopopoeia ; differing only in this ; when the person feigned speaks all himself , then it is prosopopoeia ; but when the speaker answers now and then to the question , or objection , which the feigned person makes unto him , it is called dialogismus . or it is , when as one discussing a thing by hims●lf , as it were talking with another , doth move the question , and make the answer : as , hos. 12.7 , 8 , 9. saith the lord by the prophet there concerning ephraim ; he is a merchant , the ballances of deceit are in his hands ; he loveth to oppresse : then follows the fiction of ephraims speech ; yet , i am become rich , i have found me out substance : in all my labours they shall find none iniquity in me , that were sin . then you have the lords answer to this objection . and i that am the lord thy god from the land of egypt , will yet make thee to dwell in tabernacles , as in the days of the solemn feast , &c. here note that care be taken that the speech be suitable to the person feigned , and that it be no otherwise then in probability the same person would use : as , here in this example ; ephraims speech savours of pride , arrogancy , and self-justification , suitable to the condition this and other scriptures prove him to be of ; if this caution be not observed , this form of speech will seem vain and absurd . emphasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , efficacia significandi , the vertue and efficacy of signifying ones mind : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ emphaino ] repraesento , to represent : or it is an earnest , vehement , or expresse signification of ones mind . emphasis is a figure whereby a tacite vertue and efficacy of signification is given unto words ; or it is a form of speech which signifieth that which it doth not expresse ; the signification whereof is understood either by the manner of pronunciation , or by the nature of the words themselves . english examples . when the signification is to be understood by the pronunciation . darest thou presume to praise him ? ( i. e. ) is ignorance fit to commend learning , or folly me●● to praise wisdom ? wilt thou believe a scot ? whereby is signified , not simply a man born in scotland , but any other dissembler , after the nature and disposition of that nation . thy looks upon a sudden are become dismal , thy brow dull as saturns issue , thy lips are hung with black , as if thy tongue were to pronounce some funeral . he talked with such vehemency of passion , as though his heart would climbe up into his mouth to take his tongues office . i could wish you were secretary of my thoughts , or that there were a crystal casement in my breast , through which you might espy the inward motions and palpitations of my heart , then you would certified of the sincerity of my heart in this affirmation . scriptural examples of emphasis . eccles. 10.20 . solomon there uses an excellent emphasis , where he gives us warning that we should not speak or think evil of the king , no not in our bed-chamber ; for saith he ; a bird of the air shall carry the voyce , and that which hath wings shall tell the matter . job 17.14 . i have said to corruption , thou art my father : to the worm , thou art my moher and my sister . heb. 12.24 . to the blood of sprinkling , that speaketh better things then that of abel . prov. 30.8 , 9. give me neither poverty nor riches ; feed me with food convenient for me : lest i be full and deny thee , and say , who is the lord ? or lest i be poor , &c. see isa. 2.4.5 . micah 4.3 . 1 king. 20.11 . mat. 12.35 . syllogismvs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ratiocinatio , collectio quae ratiocinando fit ; reasoning , a conclusion which is made by reasoning together in argument ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ syllogizomai ] ratiocinatione colligo , to conclude by reasoning . a rhetorical syllogism is also by the grecians called epichirema , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , argumentum , quo aliquid probari , illustrari , & argui potest : an argument whereby any thing may be proved , illustrated and reasoned . a rhetorical syllogism is a form of speech , whereby the speaker amplyfieth a matter by conjecture , that is , by expressing some signs or circumstances of a matter ; which circumstances are of three sorts , either going before it , annexed with , or following after it . 1. as to circumstances going before the matter . 1 kings 17.1 . as the lord god of israel liveth , before whom i stand , there shall not be dew nor rain these years , but according to my word . here by the great drought , elisha signifies the great famine and dearth which should be brought by it . gen. 7.4 . isa. 4.1 . mat. 10.30 . & 24.20 . 2. as to circumstances annexed with the matter . 1 sam. 17.6 , 7. the huge statute and great strength of goliah is signified by the weight of his brigandine and spears head , and by the monstrous bignesse of his spear staffe , compared to a weavers beam . see act 24.26 . matth. 26.75 . 1 kings 12.10 . isai. 2.9 . luke 7.44 . 3. as to circumstances following after the matter . 2 sam. 18.33 . there davids sorrowful bewailing of his son absoloms death is described : whereby may be collected how dearly he loved his son , notwithstanding his evill inclinations . see isai. 49.20 , &c. a logical syllogism is a perfect argument consisting of three parts , inferring a necessary conclusion ; or whereby something is necessarily proved . the first part of a syllogism is called , the proposition or major , whereby the consequent of the question , or the conclusion is at least disposed with the argument . the second , the assumption or minor ; and this is affirmed from the proposition . the third , the conclusion , this embraceth the part of the question and concludes it . examples of a syllogism in logick . major , 1. every vertue is honorable ; minor , 2. patience is a vertue ; conclusion , 3. therefore patience is honourable . every just thing is profitable ; every honest thing is just ; every honest thing therefore is profitable . every rationable creature is sensible ; but every man is rationable creature ; therefore every man is sensible . enthymema , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animi conceptus conception of the mind ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ enthymeomai ] animo concipio , to conceive in the mind . an enthymem is a form of speech , which quintilian interpreteth a comment , for that it may well be called the whole action and sentence of the mind ; and it is , as cicero saith , when the sentence concluded consisteth of contraries . when any part of the syllogism is wanting , it is said to be an enthymem . it is an imperfect or an unprofitable syllogism , where one proposition is reserved in the mind , and not declared : or it is a syllogism of one proposition , in which one argument or proposition being laid down , the conclusion is inferred . enthymema est imperfectus syllogismus ; in qu● nimirum major minor ve desideratur . it is an imperfect syllogism ; that is to say , such a syllogism , wherein the major or minor being wanting is looked for . latin examples . pius fuit , fortis , sapiens . deum quippe coluit , hostes contudit , fortunam utramque moderatè tulit , imo superavit . quem alienum fidum invenies , si tuis hostis fueris ? english enthymems . our ancestors made war , not only that they might be free , but also that they might rule : but thou thinkest war may be left off , that we might be made bondslaves to serve . if great wealth brings cares , and poverty misery , then the mean between these two extreams is a great blessing . they which may doe me good , will not ; and they which are willing , cannot ; therefore my distresse remains . if intemperance be hurtful , temperance is profitable : and if intemperance be not hurtful ; neither is temperance profitable . if fish bred in the salt water may want salting , then laws may need a law to mend them . dilemma , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , argumentum cornutum , an horned argument , or a double argument : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ dis ] twice , or double , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ lemma ] assumptio , the assumption or minor proposition , but sometimes it signifies the major proposition also . dilemma is an argument which convinceth every way , and consists of two propositions , which both wayes conclude or convince ones adversary ; wherein , whether of the two you grant , he will take hold of , or reprove you . if he be a good man , why speak you ill of him ? if he be naught , why doe you keep him company ? why should i sharply reprove him ? if he be a good man , a friendly admonition is better ; but if he be an evill man , reproof is odious and contemptible with him . if you deem me unworthy of an answer , it proceeds of contempt if your passion defers a reply ; it argues a displeasure . either covetousnesse , or poverty exposed him to this act ; not covetousnesse , for the course of his life declares him no covetous man ; nor poverty , for he hath large possessions . scriptural dilemma's . 1 cor. 9.17 . for if i doe this thing willingly , i have a reward : but if against my will , a dispensation of the gospel is committed unto me . john 18.23 . if i have spoken evill , bear witnesse of the evill : but if well , why smitest thou me ? mark 11.30 , 31 , &c. hypothesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suppositio , a supposition or argument , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hypotithemai ] suppono , to suppose ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ hypo ] sub , beneath or under , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ thesis ] positio , a position or sentence propounded . hypothesis is an argument or matter whereon one may dispute ; or it is a conditional proposition . by rhetoricians it is in its peculiar signification said to be a finite question . of questions there are two kinds ; the one is infinite or endlesse . the other finite or limited . the infinite question is by the greeks called thesis , which signifies also a general argument proposed . the finite question they call hypothesis , which is as it were a conditional proposition . suppositions in scripture are no positions . when the speech is only hypothetical , it concludes nothing ; for a conditional proposition doth not simply affirm ; and therefore conclusions gathered from it , as if it were affirmative , will not hold : as , ezek. 18.24 . if a righteous man turn away from his righteousnesse , &c. hence would some conclude that a righteous man may finally fall from grace ; but this is no other then a supposition , and so concludes not . matth. 11.21 . if the mighty works which were done in you , had been done in tyre and sidon , they would have repented long ago in sack-cloth and ashes . it follows not that there was some inclination in tyre and sidon to repentance . luke 19.46 . if these should hold their peace , the stones would immediately cry out . it will not hence follow that there was some inclination in the stones to speak or cry out . paralogismvs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , falsa ratiocinatio , false reasoning or debating of a matter , or a decietful conclusion ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ paralogizomai ] subdolâ supputatione fallo , vel falsâ argumentatione utens decipio , to deceive by supposition full of deceits and wiles ; or to defraud by false reasoning . a paralogism is a sophistical or deceitful conclusion : it is a manner of argument , which seems true when it is not . examples . he that affirms william to be a living creature , saith true . he that affirms william to be a jack-daw , affirms him to be a living creature : and therefore he that affirms william to be a jack-daw saith true . all sin is evill . every christian doth sin : therefore every christian is evill . it may be answered that the assumption in this place doth not take the argument out of the proposition , but puts in another thing , and so it is no right frame of concluding , the assumption being not affirmed from the proposition . sometimes all the parts of the syllogism are denyed ; as , no pope is a devill . no man is a devill : therefore no man is a pope . this may be answered , that it is not according to the definition of a negative syllogism , which must have always one affirmative . pathopoeia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ pathopoiia ] affectus expressio , expression of the affection of the mind ; derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ pathos ] which signifies every more vehement affection , or an exceeding stirring up of the affections of the mind ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ poieo ] qualitate afficior , to be affected with the quality of such ardent affections . pathopoeia is a form of speech whereby the speaker moves the mind of his hearers to some vehemency of affection , as of love , hatred , gladness , sorrow , &c. it is when the speaker himself ( being inwardly moved with any of those deep and vehement affections ) doth by evident demonstration , p●ssionate pronunciation and suitable gestures make a lively expression thereof . scriptural examples . isa. 49.15 . can a woman forget her sucking child ? yea they may forget , yet will i not forget thee : behold , i have graven thee upon the palms of my hands , &c. jer. 31.20 . is ephraim my dear son ? is he a pleasant childe ? for since i spake against him , i do earnestly remember him still : therefore my bowels are troubled for him ; i will surely have mercy upon him , saith the lord. jer. 9.1 , 2. o that my head were waters , and mine eyes a fountain of tears , that i might weep day and night for the slain of the daughter of my people ! oh that i had in the wildernesse a lodging place , &c. see hos. 11.7 , 8. 1 cor 4.14 , 15. 2 cor. 2.4 . jer. 23.9 , 10. finis . a brief explanation of the several points used by the learned in their writings , illustrated by particular and pertinent examples upon each . forasmuch as the points or notes used by the learned in distinguishing writing ( though not precisely pertinent to rhetorique ) are not the least part of orthography , or of the right manner of writing : the ignorance whereof is frequently not only an obstacle to the discerning of the elegancy in writing , but likewise to the perceiving of the writers scope , drift and sense : it will therefore not be impertinent here to add a few lines in explanation thereof . the points used by the learned in their writings are 7 , viz. 1. a comma . 2. a semi-colon . 3. a colon. 4. a period . 5. a note of exclamation or admiration . 6. a note of interrogation . 7. parenthesis . which are particularly and orderly illustrated and exemplified . 1 comma , subdistinctio , the point in the part of a sentence without perfect sense : a comma or cutting short is a shutting up of the sense , the measure and order in syllables being not filled up , extending from two unto seven syllables , or thereabouts : or as others define ; it is a note of convenient silence , or rather a place of pausing or taking breath , whereby the bound or limit of pronunciation or utterance ( the sense remaining ) is so respited , as that which follows ought forthwith to succeed ; it is a short pause , and thus noted — , a latin example of a comma . ovid. vtendum est aetate : cito pede praeterit aetas , nec bona tam sequitur , quam bona prima fuit . english examples . by this point or note all the parts of a sentence are distinguished : as , embrace in your sweet consideration , i beseech you , the misery of my case , acknowledge your self to be the cause , and think it reason for you to redresse the effects . thus she said , thus she ended , with so fair a majesty of unconquered vertue , that captivity might seem to have authority over tyrannie , &c. loves companions be unquiet longings , fond comforts , faint discomforts , hopes , jealousies , carefulnesse , &c. 2. semi-colon , semi-media distinctio , a pause somewhat longer then a comma , and thus noted — ; a latin example . cujus vita turpitudinis conscientia vacat ; ejus nomen ab invidiosa , quantum in nobis est , malevolentia vindicetur . an english example . her witty perswasions had wise answers ; her eloquence recompensed with sweetnesse ; her threatnings repelled with disdain in pamela , and patience in philoclea , &c. 3. colon , media distinctio , a mean distinction between a comma and a period , is where there remains almost as much of the sentence to come , as is then past : or , as others define it ; it is a part of a sentence which finishes the sense , shut up in measure and order of syllables , but being pull'd away from a period it defers the hearers expectation , as not perfecting the sentence ; and it goes forward from the twelfth to the eighteenth syllable , and sometimes to the twenty fourth : it is a longer stay then the former , thus noted — : a latin example of colon. quemadmodum horologii umbram progressam sentim , us progredientem non cernimus : & fruticem aut herbam orevisse apparet , crescere autem nulli videtur : ita & ingeniorum profectus , quoniam minutis constat auctibus , ex intervallo sentitur . an english examples if i speak nothing , i choke my self , and am in ●o way of relief : if simply , neglected : if confusedly , not understood : if by the bending together all my inward powers , they bring forth any lively expressing of that they truly feel , that is a token , forsooth , the thoughts are at too much leisure , &c. 4. periodus plena ac perfecta distinctio , a period , a perfect or full point , or distinction ; this is to be put at the end of a complete sentence . that period is the most excellent , which is performed with two colons ( and sometimes commas ) or four parts of a sentence , as that which suspends the mind , and satisfies the ears . a period is thus noted — . herein beware that the period be not shorter then the ear expects , nor longer then the strength and breath of the speaker or reader may bear , and that it finish its course in a handsome and full comprehension . a latin example of a period . est enim haec non scripta , sed nata lex ; quam non didicimus , accipimus , legimus ; verum ex n●tura ipsa arripuimus , hausimus , expressimus : ad quam non docti , sed facti non instituti , sed imbuti sumus . english examples . lines cannot blush ; so as modesty admits a freedom to my pen , which would be taxed immodesty being delivered by the tongue . that every one may understand , i seek not to talk any thing by silence , or to cloud any thing by words . 5. a note of exclamation or admiration , thus noted — ! latin examples . ingens , atrox , horridum , facinus ! quale nec antiquitas vidit , nec credunt posteri ; omnium denique flagitiorum compendium in ferrei hujus seculi faeces reservatum ! o miseras hominum mentes ! o pectora caeca ! qualibus in tenebris vitae , & c ! an english example . o endless endeavours ! o vain glorious ignorance ! 6. a note of interrogation marked thus — ? latin examples . et quae tanta fuit romam tibi causa videndi ? — quid non mortalia pectora cogis auri sacta fames ? english examples . how is my sun , whose beams are shining bright , become the cause of my dark ugly night ? or how do i captiv'd in this dark plight , bewail the case , and in the cause delight ? 7. parenthesis , which signifies interposition , is a sentence shut in with two half moons ( which set aside ) the former discourse notwithstanding remains intire and sound : it is thus marked — ( ● ) latin examples . credo equidem ( noc vana fides ) genus esse deorum . — princeps ( quia bella minantur hostes ) militibus urbes praemunit & armis . an english example . tell me ingenuously ( if there be any ingenuity in you ) whether , &c. finis . a catalogue of some books printed for , and sold by george eversden at the maiden-head in saint pauls church-yard . an exposition with practical observations upon the ix first chap. of the proverbs , grammatical , rhetorical , logical , and theological ; by francis taylor , b. d. late minister of canterbury . in 4. an exposition on the whole book of the canticles , by john robotham late minister of dover , in 4. the natural mans case stated , or an exact map of the little world man : in xvii sermons by christopher love in 8. the doctrine of mortification , with the hearers duty , by christopher love , in 8. a treatise of prayer and of divine providence as relating to it , by edward gee minister of the gospel at eccleston in lancashire in 8. the 2. edition corrected and amended . a comment on the first and second chapters of ruth , by thomas full●r , minister of waltham abby in essex , in 8. mr. culpepers treatise of aurum potabile being an universal remedy for all diseases , in 8 sion and pernassus , being divine epigrams on several texts of scripture by j. h. gent. in 8. the life and death of sir tho. more sometime lord chancellour of england . enoch's walk ; being the substance of sundry sermons digested into a tested into a treatise by william bell m.a. pastour of the church at highton in lancashire , in s. usurpation defeated , and david restored , being an exact parallel between david and our most gracious soveraign king charles the ii. in their dangerous dissettlement and wonderful restauration , laid open in a sermon on 2 sam. 19.14 . by henry newcom . a sermon preached at the collegiate church at manchester , on the coronation day : by richard horri●k , warden of the said colledge . the sinners hope , as his priviledge and duty in his worst condition , stated , cleared , and improved by henry newcom m. a. and one of the ministers of the gospel at manchester . grace , the truth and growth and different degrees thereof , being the substance of 〈◊〉 sermons preached by christopher love late minister of laurence jury london , to which is added a funeral sermon being the last sermon he ever preached . king james apology for the oath of allegiance and supremacy , against the two breves of pope paulus quintus and the letter of cardinal bellarmine to g. blackwell the arch-priest . notes, typically marginal, from the original text notes for div a59234-e500 * the english examples are most of them streams from sir phillip sidnyes fountain . * note that rhetorique sets forward the end of the discourse , to wit , to affect the heart with the sense of the matter in hand : as eccl. 1.2 . vanity of vanities , saith the preacher , vanity of vanities , all is vanity , where we may see that it is no vanity to teach the vanity of the creatures in rhetorical elegancies . luke 24.45 . isa. 29.11 , 12. rev. 3.7 . eph. 4.18 . luke 8.10 . * mat. 16.26 , 27. this is my body , &c. take heed you take not the sign for that whereof it is but a sign . vvhere there is a sentence in scripture which hath a tropical word , we may n●t think the whole place figurative : as matth. 26.28 . this is my blood which is shed for many , &c. * the like in joh. 1.10.4.35 . & 4.13 , 14 notes for div a59234-e6910 a trope is an in●●●u●ent of elocution wh●ch adorns out speech . metonymie irony . metaphor . synecdoche . catachresis . hyperbile . me●alepsis , litotes . allego●ie . a figure ▪ a note in the garnishing of speech in words , and in garnishing the frame of speech in a sentence . 1. kinde . 2. k●nde . 5. kinde , 4. kinde . by the table may he found each figure , and where they are opened , illustrated and exemplified . figura sententiae . * esteum nomen aut verbum ex prop●io loco , in ●●m transfertur , in quo aut proprium d est , 〈◊〉 sla●um prop●io melius est . farnaby . farnaby . met. efficientis . met materiae . met. instrument . met essecli . met. subjecti . 〈◊〉 , adjuncti . met. an●eceden●is . met. consequontis . met. connext . met. finis * see the explication of the termes . met. formae . farnaby . syn●c . numeri see pag. 43. * in exercitu militum virtus quam maxime juvat . synecd . numeri . see p. 36. * 〈…〉 that 〈…〉 and ●is sons daughters , when it appear by the 15 , & 17. verses , that he had but an only daughter , by name dinah , and one of his sons daughters . * cum nomen aut verbum universale restringitur ad partem vel aliquid saliem speciale , quod per accusativum effertur . farnaby . farnaby . farnaby . * vir gregis ( i.e. ) caper . est autem haec in metalepsi natura , ut inter quod transfertur sit medius quidam gradus , nihil ipse significans , sed praebens transitum ; quem tropum magis affectamus , ut habere videamur , quàm ut ullo in loco desideremus . farnaby . virg. aenoid . virg. aenoid . * alicujus ougendi minuendive causa superat veritatem . farnaby . the glory of the odl testament . farnaby . * negatio contrarii auget vim affirmationis . farn●by . farn●by . farnaby . farnaby . farnaby . farn●by . * quod in 〈◊〉 dentes nudan●ur carne . farn●by . farnaby . note that he that will understand proverbs , must mark their opposition . prov. 21.17 . farnaby . a ☽ b ☉ . farnaby . farnaby . farnaby . farnaby . see homo●teleuton . farnaby . farnaby . farnaby . * cumter eadem recurrimus , verba inverso ordine relegentes . when we return back again by the same words , reading again the words in a clean contrary order . farnaby . terence , farnaby . * thus it is a retreat at the end of a parenthesis . farnaby . farnaby . in symplece . a s●e patiop●ta . b see chronographia . farnaby . c s●e diatyposis . see psal. 37.35 , 36. a it argues a paralogism of the consequent . farnaby . farnaby . cicero . farnaby . farnaby . farnaby . cicero . cicero for archia . farnaby . * this is called a figure of speech between two . farnaby . farnaby . * hereunto is synchoresis of kin . farnaby . * it is a kind of a climux . farnaby . terence . * this form of speech solomon in prov. 14 . 2● . uses 〈…〉 h●● affirmation do they not erre that devise evill ? farnaby . * this is f●equently usu●l in an enthymema . farnaby . * it is a kind of exclamation . , farnaby . * epanorthosis and aposiopesis are kinds of revocation . farnaby . this is also a kind of revocation . farnaby . virgil. farnaby . cice●o . * of this kind are mimesis and dialegismus . farnaby . this exsornation hath some affinitie with prosopopoeia . farnaby . * this figure adorneth and garnisheth speech as a rich wardrobe , wherein are many and sundry changes of garments to adorn one and the same person . farnaby , a synonymie of word● . a synonymie of sentences . farnaby . farnaby . farnaby . * whatsoever may be more briefly signified , & is with eloquence more amply manifested , is a periph●asis . far●aby . * see it further in pag. 5. farnaby . farnaby . farnaby . farnaby . farnaby . farnaby . farnaby . farnaby . farnaby . * it is somewhat like unto aposiopesis . farnaby . farnaby . cicero against cataline . farnaby . farnaby . * articulus hath been accounted among the ancient rhet. a figure , but now asyndeton . supplies its place . farnaby . farnaby . farnaby . farnaby . * i● is an immediate reduction of the third person either to the first or second . farnaby . farnaby . farnaby . b trabeate the vocat . for traheatus , the nominative . the no. for the genitive . the dat. for accul . abl. for dat. edm spencer . ch . 13. * achilles . farnaby . farnaby . farnaby . enal . gen. a pro qui mihi charior sum , enal . numeri . enal . modi enal pers. enal temporum . enal . of the number . enal . of the gend . enal . of the tense . enal . of the pers. farnaby . farnaby . farnaby . farnaby . farnaby . see epistrophe . an epigmatical parable . the morning . the evening . midnight . the spr. autumn . see antiphrosis . sentences . this exornation is of kin to aetiologia . reason against raillery, or, a full answer to dr. tillotson's preface against j.s. with a further examination of his grounds of religion. sergeant, john, 1622-1707. 1672 approx. 475 kb of xml-encoded text transcribed from 152 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a59241 wing s2587 estc r10318 11990466 ocm 11990466 52024 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59241) transcribed from: (early english books online ; image set 52024) images scanned from microfilm: (early english books, 1641-1700 ; 876:15) reason against raillery, or, a full answer to dr. tillotson's preface against j.s. with a further examination of his grounds of religion. sergeant, john, 1622-1707. [48], 246, [11] p. s.n.], [london : 1672. errata: p. [11] at end. attributed to john sergeant. cf. nuc pre-1956. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tillotson, john, 1630-1694. -sixth catholic letter. 2004-04 tcp assigned for keying and markup 2004-05 spi global keyed and coded from proquest page images 2004-06 judith siefring sampled and proofread 2004-06 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion reason against raillery : or , a full answer to dr. tillotson's preface against j. s. with a farther examination of his grounds of religion . the gravest book that ever was written may be made ridiculous , by applying the sayings of it to a foolish purpose . dr. tillot . serm. p. 121. anno dom. mdclxxii . advertisement . it being the general temper of mankind to call any thing by an odious name which themselves dislike , and particularly the humour of the times to call every thing popery which comes cross to their interest , i cannot expect my present adversary , whose zeal ( as will appear by the perusal of this treatise ) carries him much farther than his reason , should be exempt from a failing so epidemical , and withal so necessary for his purpose . for nothing more easily solves all arguments , or more readily answers any book with the vulgar than this short method ; inure them to a hideous apprehension of popery , then call any production by that name , and all farther confute is needless . with the vulgar , i say ; for i shall presume that whoever reads this treatise will judge it incredible dr. t. should hereafter attempt to write to such as are truly learned , till he thinks fit to settle and pursue some conclusive method of discoursing ; which i am sure he will not , because his cause will not bear it . i am to expect then from the disingenuity of my opposers , that this piece will be branded for popery , thence the publishing it made an insolence , and ( to lay on more load ) strain'd to an immodest abuse of the late merciful indulgence . i am forc'd therefore to stop the reader at the very entrance , and to declare to him before-hand , that in perusing this treatise he shall find that the points at present maintained by me are onely these , that christian faith and the tenet of a deity are absolutely certain . if this be popery , all the sober and well-meaning protestants , presbyterians , and almost all england , nay all true christians are papists ; for not one of them who uses or discourses of the word [ faith ] but r●tains in his natural thoughts ( unless bad speculation have corrupted nature ) this hearty conceit of it , that 't is absolutely impossible to be all a ly for any thing any man living knows ; and abhor the contrary tenet ; that is , they are all on my side . if then dr. t. does not in discoursing here the grounds of faith , sustain this contrary tenet , and so violate the nature of faith , i have at present no quarrel with him , but he a very grievous one with me for wronging him ▪ and i must acknowledge i owe him satisfaction as publick as the injury . if he does , all protestants , presbyterians , &c. have the same quarrel with him i have , and so ought to joyn with me against him ; and he will owe satisfaction to them all , as well as to catholicks , for corrupting the nature of faith ( which we all acknowledge necessary to salvation ) into opinion , and so quite enervating its force and influence towards bringing souls to heaven , as will be shewn hereafter . i could alledge , to justifie my writing at present , the earnest and daring provocations of dr. t. and his friend , publickly in their late books ; also that this treatise was near printed ere his majesties gracious declaration was published . but i shall make use of no other justification but the nature of my cause , which is the common concern of all good christians , and can never be unseasonable to defend , or be offensive to any who is heartily a friend to christianity , to see it defended . and , if any clamours be rais'd against me for so doing , 't is abundantly satisfactory to me that the world before-hand understands how worthy the cause is for the maintaining of which i suffer this reproach . to the knowing candid wits of this nation : especially those who are an ornament to the universities , and other learned societies . gentlemen , i know not to whom all attempts to advance truth in any kind can more properly belong than to you , to whom knowledge gives ability to discern ; the profest study of truth , candour and sincerity to own what you discern , and both together a perfect qualification to be iudges in affairs of this nature . the enemies to learning are ignorance , and passion ; and i take you to be as much above the later , as the world will witness you are free from all suspicion of the former . i have great reason to believe i am not mistaken in the judgment i make of you , and that few nations can produce an equal number of men so acute to discover the truth , so wise to judge of it , and ( speaking generally ) so unbyass'd to acknowledge it . this consideration gives me a high esteem for your authority , and that esteem the confidence to make choice of you for my umpires . the wise iustice of this nation has provided that all differences betwixt contending parties be try'd by their peers ; and though your dissenting from me , in some particular points , might possibly cause iealousie in one who was not well assured of his own cause or your integrity ; yet the interests of learning are common to us both , and of the right or injury done to that , you are the best , and peradventure onely iudges , and for that point i confidently appeal to you. having made my address , give me leave in the next place to declare my case . i had observed with much grief the swarms of new sects ( not to mention the declining of many good wits towards atheism ) which pester our country , and looking into the causes of such sad effects , it needed no great reach to discover , that the fancies of men being both by nature and circumstances fram'd to great variety , it could not be expected but they should take their several plies , and sway mens thoughts and actions accordingly , unless some principle , evident , in a manner , to all , should oblige the judgment of the wiser ( at least ) to adhere unanimously to the same profession of faith , and satisfie by motives within their own ken , and even forestall , by the way of nature , the irregular deviations to which weaker fancies must of necessity be subject . nor could i , nor indeed can any man think , but that as god , the author of every perfect gift , settled faith most firmly at first in the hearts of the primitive believers by evident miracles , so he intended , and ordered , as far as was on his part , that it should continue all along the same ; or , that his church should persevere in unity of faith ; and , consequently , that he settled such a rule to convey the knowledge of it to us , as was of a nature able to establish it , and satisfie , according to their several capacities , both the wise and the unwise . whence necessarily follows that all division about faith is to be refunded into the faulty unwariness of men who deflect from that rule , not into want of fore-sight in the all-wise founder of the church , in leaving us such a rule of faith as should set us all on wrangling , instead of keeping us at unity . these considerations discover'd to me that i could not bestow my pains better on any subject than in making known what was the right rule of faith ; and evidencing , to men capable of evidence , out of the nature of the thing in hand , that it had indeed the qualities proper to a rule of faith , that is , virtue or power to acquaint us that live now ( without the least danger of errour ) what christ and his apostles taught at first . to this end , i shew'd first in sure-footing that the letter of scripture had not this virtue , and by consequence could not be the rule intended and left us by christ. many arguments i us'd from p. 1. to p. 41. though these two short discourses are sufficient to evince the point to any who is not before-hand resolv'd he will not be convinc'd . first , that , that can never be a rule or way to faith , which many follow to their power , yet are misled , and this in most fundamental points ; as we experience in the socinians and others . for i see not how it can consist with charity , or even with humanity , to think that none amongst the socinians or other erring sects endeavour to find out the true sence of scripture as far as they are able , nor how it can be made out that all , without exception , either wilfully or negligently pervert it ; and yet , unless it be shewn rational to believe this it can never be rational to believe that the letter of scripture , as useful and as excellent as it is in other respects , is the rule of faith ; for , if they be not all wanting to themselves and their rule , 't is unavoidable that their rule is wanting to them . next , they who affirm the letter is the rule , must either say that the bare letter as it lies , antecedently to and abstracting from all interpretation whatsoever , is the rule ; and this cannot be with any sence maintained , for so god must be held to have hands , feet , passions , &c. or else , that the letter alone is not sufficient to give as assurance of gods sence in dogmatical points of high concern , as the trinity , incarnation , &c. without the assistance of some interpretation ; and , to say this , is to say as expresly as can be said , that the letter of scripture alone is not the rule of faith , since it gives not the certain sence of christ without that interpretation adjoyned : nay more , since 't is the nature of interpretation to give the sence of words , and the nature of the rule of faith to give us the sence of christ , this interpretation manifestly is the rule of faith , and the revelation to us who live now , of what is christs doctrine . i know it is sometimes said that the letter may be interpreted by it self , a clear place affording light to one more obscure : but , taking the letter as antecedent to all interpretation , as in this case it ought , i can see no reason for this pretence . for let us take two such places , e. g. it repented god that he had made man , and , god is not as man that he should repent ; abstract from all interpretation , and let him tell me that can of the two places taken alone , which is the clear , and which is the obscure one . atheists will be apt to take such pretences to reject the scripture , and impiously accuse it of contradiction ; but how that method can assist a sincere man , who hopes by the meer letter to find his faith , and hinder the obscure place from darkning the clear place , as much as the clear one enlightens the obscure one , i understand not . in fine , it exposes a man to the scandal and temptation of thinking there is no truth in scripture , but absolute assurance of truth it gives no man. besides , the former of the reasons lately given returns again : for the socinians compare place to place as well as others ; other sects do so too , and yet all err , and some in most fundamental points . wherefore it must be either presum'd they all err wilfully , or the way cannot be presumed a right way . farther , it may be ask'd when one pitches upon a determinate sence of any place beyond what the letter inforces , by what light he guides himself in that determination ; and then shewn that that light , whatever it is , and not the letter , is indeed the formal revealer or rule of faith. much more might be said on this occasion , but my business now is to state my case , not to plead it . the letter rule secluded , i advanc'd to prove that tradition , or that body call'd the church , which christ by himself and his apostles constituted , taken as delivering her thoughts by a constant tenor of living voice and practise visible to the whole world , is the absolutely-certain way of conveying down the doctrine taught at first , from age to age , nay year to year , and so to our time ; which is in other terms to say , that pastors , and fathers , and the conversant faithful , by discoursing , preaching , teaching , and catechising , and living and practising , could from the very first , and so all along , better and more certainly make their thoughts or christs doctrine be understood by those whom they instruct , than a book which lies before them , and cannot accommodate it self to the arising difficulties of the reader . i am not here to repeat my reasons , they are contain'd in my book which i called sure footing in christianity . and because i observ'd our improving age had in this last half century exceedingly ripen'd , and advanc'd in manly reason , straining towards perfect satisfaction , and unwillingly resting on any thing in which appear'd a possibility to be otherwise ; or , to express the same in other words , bent their thoughts and hopeful endeavours to perfect science ; i endeavoured in that treatise rigorously to pursue the way of science , both in disproving the letter-rule , and proving the living rule of faith : beginning with some plain attributes belonging to the natures of rule and faith , and building my whole discourse upon them , with care not to swerve from them in the least . and being conscious to my self that i had , as i proposed to do , closely held to the natures of the things in hand , i had good reason to hold my first five discourses demonstrative , which is all i needed have done , as appears p. 57 , and 58. the rest that follow'd being added ex abundanti , and exprest by me an endeavour to demonstrate , as by the titles of the sixth and eighth discourse is manifest , though i do not perceive by the opposition of my answerers why i should not have better thoughts of them than at first i pretended . this is the matter of fact concerning that book , as far as it related to me , and a true account why i writ on that subject , and in that manner : what thoughts i had of its usefulness , and hopes it might prove serviceable towards composing the differences in religion , of which the world has so long complained , though from the long and deep meditation i must necessarily have made upon those principles , i may reasonably be judg'd to see farther into them , and know better whether they will carry , than those who look not so well thorow them ; yet it being an universal temptation to flatter our selves with our own productions , i think best to omit . i am next to declare what reception it found in the world. men are subject to several tempers , and learned men not exempt from the weaknesses of humanity . candour and obstinacy divide mankind : some are fixt to nothing but reason , and whenever that appears , whether conformable or opposite to their former perswasions , they always follow it , striving to accommodate their iudgments to reason , not reason to their iudgments , and resolute to be of the party of reason , of whatever party reason be . others are so fixt to their perswasions that they can hardly be induced to believe what is contrary to themselves can be agreeable to reason , and will sooner believe reason not to be reason , than their own thoughts not reasonable . this crosness of nature is heightned by the unhappy circumstances of our country , where the mixture of several opinions , so strangely blended together , breeds a great partiality to those perswasions which men have taken up , and renders reason less welcom and less effectual . my book it seems , as it needs must , encountred with some of this spirit , and immediately a loud noise was made against it , and a complaint of it to a great magistrate , as of a most pernicious treatise . he believing his information , testify'd much resentment , and exprest an intention of much severity against the author ; first banishment , then imprisonment in that banishment , and the liberty of ever writing more to be debarr'd in that imprisonment , for so far the instigators prest it . and this was the first attempt to answer the book , and i must confess a very strong one , and which oblig'd me to a very secret retirement . but it happened that a person of quality who had read the book , gave a character of it that it was a serious piece , that it took the way of sober reason , and was far from the information he had received of it , leaving one with him for his own perusal . from which time i heard no more of his resentment . i conceive it was not thought honourable to employ authority against that which bore a semblance of reason , and permit power to be abus'd in defence of other mens heats , and possibly the less , where there was found a loyal deferrence to the state , p. 73. and elsewhere . whatever the reasons were , the threats were chang'd into a desire of a solid and home answer , and this he recommended and prest often and earnestly . hereupon five choice persons whom i could name , met constantly on mundays ( as i was inform'd ) to consult and consider of it ; which being all men of parts and business , was found to be the day of greatest leisure . mean time i became acquainted with several excellent wits , to whose civility i am as much obliged as i was satisfied of their parts ; particularly with mr. felton of gonvil and caies colledge in cambridge , in whom ( not to speak of others ) i found such a concourse of excellent endowments , that i cannot but lament the loss of him as a great loss to learning and the nation ; his temper was sweet and friendly , his discourse calm and unpassionate , his wit acute and throughly penetrative , his iudgment , by attending heedfully to principles , solid and steady , his expression clear and natural ; and to all this he joyn'd a sincerity and candour which none could see without esteem . from him i receiv'd some objections to my book , of a strain far beyond what has since appeared ; wherefore finding in him ability to say all that could be said , and yet so much candour as not to say what was not to purpose , i earnestly courted him by letters to undertake the answer , that the world might have the satisfaction of seeing the truth impartially try'd , and my self secur'd from the fear of indirect dealing , and all pass without bitterness , and as a great man would have it , with the sweetness of love-letters . his modesty refus'd at first ; yet second thoughts prevail'd with him . but providence over-rul'd my hopes and expectations of so learned and fair an adversary , and to the grief of all that knew him , and the value due to learned worth , particularly mine , took him soon after away ; though , if i be rightly informed , not before he had preach'd at st. mary's of the absolute certainty of tradition , and ordered his executors to burn all his papers ; among which i conceive were those against me . being thus defeated of my best hopes , and inform'd of the iunto of five , i began to consider if i could by any means contribute to their endeavours , and provide that the world might reap the benefit of a solid satisfaction from our common labours . wherefore i writ and printed a little piece which i intitled , a letter from the author of sure-footing to his answerer ; not out of vain glory to boast my self author of that book , as dr. t. whose zealous nature and education , inclining him still to unhandsome misconstructions , puts upon me ; but because , not knowing yet the persons name , i could onely call him by the answerer of sure-footing , and so was to express my self by the opposite relation i had to him as such . this letter was full of civility to the protestant party , though i said no more than i truly meant , and unoffensive to any . the sum of it was to desire that we might not abuse the world and our selves by discourses not pertinent , but closely pursue the point in hand in a method which might be truly conclusive and satisfactory ; and if he lik'd not the way which i had proposed , i humbly requested he would assign any other , with which , provided he would shew it was conclusive , i should be content . i heard some queries were to be antecedently propos'd to me , either in writing or in print ; but instead , as i conceive , thereof , a personal conference was desired with dr. tillotson , and another worthy gentleman ; to which i consented readily , and when we met , discoursed freely , little suspecting the return would prove so unsuitable to my open plainness . the next news i heard was the answer it self , which came forth under the name of dr. tillotson , who whether he foresaw the unlucky success of a rigorous method , or that his genius lay more for smart irony than blunt demonstration , or for whatever reason , he rejects the method i had propos'd , and establishes no other instead of it , not assigning any reason why he did so , but that he had the same liberty to manage his answer , which i had assum'd to prescribe laws to it ; whereas i had beforehand disclaimed any authority of prescribing , and onely shew'd that reason and the satisfaction of the world requir'd it . much wit there was in his book , and much art , and much good language , but so little to the purpose , that people could not but suspect , as he handled the matter , his purpose was not to speak to purpose . generally he neglects the import of my discourse , and picks out here and there something from its fellows , perverts and makes it fit to be laugh'd at , and then laughs exquisitely at it . as if any degree of wit will not serve to abuse and find fault , and a little wit furnish a man for satyr , as he has since taught the world himself , serm. p. 123. 't is common with him to deny the conclusion , and alledge some pretty plausible thing against it , and never take notice of the premises , or attempt the proof on which 't is built ; a method against which euclid himself has said nothing strong enough to be secure . neer three parts of his book impose wrong tenets on me , changing constantly my sence , and sometimes my words : and , whereas in things subject to reason no scholar is bound to defend more than himself maintains , he often puts me to defend the reasonings of other men . as for omissions and dextrous waving the principal difficulty , they are endless ; and these and some other prevarications of the like strain , are the ingredients of that highly-applauded book . the rest of its commendations are a delicate style , a fair print , and good paper ; whereof as the two last are of credit with the vulgar , so i wonder to see the number of those who are carried away with the first . yet it suits well with a prudential pitch , and such who are not much used to the strength of reason ; especially being accompanied with the advantage of being truly victorious over counterfeit tenets ; for in truth what he sets up most artificially , he pulls down most irrecoverably . i was griev'd to see my well-meaning , and the pains i had taken for the benefit of my country , so crosly checkt , and the more , to perceive by the loud applause given to such a piece , that the peevishness whether of humour or faction , was either more numerous or more active than the sincerity of those who meant well . i thought fit to give a stop to this wild carreer of passion and partiality , and not being then in circumstances to make a full answer , principally for want of health , which was then so bad that i thought i should soon have ended this dispute with my life , i cursorily noted some few of its defects in a little treatise , which , as dr. stillingfleet had advis'd me , i call'd a letter of thanks . in that i laid open in some signal passages of universal concern that he quite mistook the question , and so insincerely mis-represented in a manner the whole , that his much-applauded endeavours were indeed no better than a well-worded prevarication ; and in short , by instancing in several particulars i made good that charge of divers faults which i have here laid against his book . and being then in the heat of my first resentments , and not judging it due to him who had provok'd me without occasion to conceal or diminish the faults of his writing , i could not restrain the inclination of my genius , which leads me to shew little respect to those who shew none for truth , but call'd his faults by their own course though true names . but i had soon occasion to be sorry my nature was not fram'd to more wariness . for letting my book alone , an argument ad hominem was us'd , of a temper much stronger than those which are forg'd in the schools . i know not by what suggestions , but i know without other demerit more than i have here express'd , an order was procur'd by his best friends to seiz upon my person , and my friends were inform'd by some great men , that if i were apprehended it was not possible to save my life . to inforce this project , besides divers extravagant calumnies , information was given to magistrates making me guilty of doing more good than it was almost possible any one single man should commit . i cannot accuse dr. t. of having a particular hand in this unhandsome malice ; onely i can with truth aver , that the laying open in my letter of thanks his faults as a writer , was ( as appears by the circumstance ) the immediate occasion of it ; and that about that time i was told by an honest protestant who convers'd with all three , that he judg'd in his conscience d. w. was civiler than to take such ungentile ways , and dr. st. soberer or warier , but that i should have a care of dr. t. for it was easie to discern by his words that , if it lay in his power to ruine me , he would do it . to the belief of which information his known genius and humour contributes too much ; which is ( poor man ! ) to be a great papist-hater ; so that had rome but one neck , i know no man living more fit to be the executioner and strike a speeding blow . against this storm i had no shelter but a lurking hole ; into which i retir'd the second time , and plac'd stricter centinels of care upon my security . in this confinement i began to write a very particular answer to dr. t's book ; intending when the conjuncture was more seasonable , and my ability sufficient , to publish it . but no favourable crisis of this morbus animi appear'd . time had not its usual influence upon spirits implacably exulcerated , and the motion continued very violent , though the first impulse were long past . when my person appeared not , my friends were found out , and a family with which 't was suspected i conversed , design'd for ruine : so exemplary virtuous and in all respects worthy , that should i speak what i know , i might perhaps be thought to flatter . against these , while the rest of the nation sat quiet in the undisturbed comfort of the general mercy , the severity of the law was prosecuted , and urged almost to the extremity before they could find out the reason of the partiality us'd to them , for they were very far from giving particular offence . at last , upon strict inquiry , they found that all this anger sprung from my being seen at their house , though that was both a very little space , and long before ; and that the same was intended against all who should entertain me . the apprehension of the like inconvenience drove me from the circumstances in which i was , and which were all my livelihood , nor could i easily find admittance any where . i understood this to signifie i was to be aw'd , at least by the apprehension of my friends danger , if i were more careless of my self , from printing the answer i had promised , was preparing , and was expected . however , i proceeded in it , though i must confess i found the task sufficiently troublesome . for there being few passages in which my sence was not voluntarily perverted , and not one in which the nature of the thing in debate was rightly stated , and solidly prosecuted , my business still was by frequent repetition of my own words to set the discourse right again , which had been so industriously disordered : an employment which how wearisom and distasteful it is , those know who have been condemn'd to the like drudgery . my papers were grown pretty bulky , when divers of my most iudicious friends , solicitous of my safety , dealt earnestly with me to surcease . they alledged that unpassionate examiners might easily discover , by what had been done already , how frivolous and insignificant the whole way was which my adversary took , and that another and more convictive reply might possibly heighten the anger to fatal extremities . that if i were less sensible of my own safety , i should yet have regard to my friends and all catholicks ; that it was to be feared that an exception against a particular person , might in that iuncture be enhanc'd to a crime of the whole , and the crossing the humour or interest of that implacable party , raise the storm of the great diana of the ephesians , and give the gospel-trumpeters occasion to sound out aloud papa ad portas . to this was joyned ( for why should i be ashamed to acknowledge my poverty , into which that persecution had driven me ? ) that i had written more then i was able to print . in fine , authority and reason , and necessity prevail'd with me , and i forbore to finish what i had begun , and to publish what i had finish'd . but yet the desire i had to be instrumental in settling so important a truth , suggested to me a middle way , which , as i hoped , would be incapable to be wrested into offence , so i saw plainly would be much more beneficial to the world , and to the learned more satisfactory . i had observ'd in the sermon which dr. t. call'd the wisdom of being religious , a concession which amounted to this , that the very tenet of a deity might possibly be false . i saw the same sence often imply'd in his rule of faith , and p. 1●8 . plainly own'd . i perceiv'd and knew all men of insight must needs perceive with me , that , as this was the onely material , so 't was a full answer to my book ; and rendred the disquisition whether this or that be the rule of faith very superfluous , if it might be maintained it had no rule at all , nor was capable of any . for a rule ( speaking of an intellectual rule as both of us do ) being a means to make us certainly know something to be a truth , he who says that thing may possibly be false , or not be a truth , says it neither has nor can have any rule . i resolved therefore to write a treatise in behalf of christian faith in common , in which i endeavoured to demonstrate from all heads i could invent that the generality of christians , or those who rely on the common motives left by god to the church ( as i exprest my self in my introduction ) the assent called [ faith ] must be impossible to be false or erroneous . and applying this to dr. t. and his adherents , who as i shew'd from his own words , granted his assent built on that which he esteems his onely rule of faith , possible to be false , i concluded them beyond all possibility of evasion not to have true faith , nor be truly faithful . and this i conceive was to follow on my blow , as i had promised ; it being unimaginable how the controversie could be prest more home , than to conclude my adversary and his whole cause from the very an est of faith , the subject of our dispute ; nor how his whole book , which he calls the rule of faith , can be more fundamentally overthrown than by shewing from his own words and the nature of the thing , that his mis-called faith has no rule at all , nor can have any . i conceiv'd too that this was to make good the engagement into which i had enter'd , to force them either to lay principles which would bear the test , or let all the world see they had none . for , in case they did manifest their faith impossible to be false , they must of necessity build it upon such grounds as would sustain such a building ; if they did not , the world must needs judge by their silence that they had none , and that they knew and confest they could not evidence themselves truly faithful and right christians . i saw besides that this method permitted me to pursue a rational close way of discourse , without the continual interruption which the insisting upon my adversaries mistakes must needs occasion ; which , as it was more satisfactory to me , and more creditable to my cause , so i judg'd it more beneficial to the intelligent reader ; for a particular answer must of necessity be made up for the greatest part of accusations , where the answerer thinks it his best play to mistake all along , instead of direct confuting : i cannot say i am in the right , but i must say likewise that who says otherwise is in the wrong , and that he either misunderstands or misrepresents , and this either ignorantly or wilfully ; to show which is a task no more pleasant to the reader than the writer , people being of opinion , and i think they have great reason , that the time and pains spent in such wranglings might with much more advantage be employ'd in convincing the truth in question . lastly , my aim was from the beginning to bring controversies to a conclusion , in order to which i had proposed a conclusive method ; my adversary neither accepted of mine , nor proposed any other of his own , as i had desired ; and i saw that by proceeding with him in his talking fashion , the point might come to be lost in a wilderness of unconnected words : wherefore i judg'd it better to pursue my design more closely , and by the bare stating the nature of christian faith , to reduce all disputes to this short period , either produce and vouch such grounds for your faith as are impossible to be false , or 't is evident you have none . it seemed by the event the way i took was not ill chosen . dr. t. being still able to boast his book was not particularly answer'd , and so uphold his credit with those who look not deeply into things , seem'd by his silence well-appay'd ; and i heard of no more extraordinary anger against me ; and for my part i was contented that superficial people should judge as their wit serv'd them ; it being abundant satisfaction to my labours that intelligent and insighted persons might perceive by them how matters stood , and into how narrow a compass controversie was reduced . and of this i have ample experience from the most iudicious of our nation , who unanimously assur'd me that it was impossible to carry things farther , or bring controversie to a shorter method , since now the whole cause depended upon one single proposition , by the sole examination of which it was to be decided . thus stood the controversie , and thus for some years it rested . for the future i intended when it might be seasonable to write onely such grounds as i judged might be a solid foundation for union , which as i have always look'd upon as the best of works , so i know 't is impossible , till order be first taken to secure the absolute and immoveable certainty of faith it self , which i think is not otherwise to be done , then by shewing how and which way it comes to be certain . in this calm i heard several reports that the two doctors wondred at my silence , which they interpreted weakness , and despair of an unmaintainable cause ; and that i might not pretend want of means for my disability , some of their friends offered to get any thing printed which should concern either of them . but i was not stirred , till a gentleman of quality and worth , who , for his friendship , as i conceive , to dr. t. believ'd his book truly unanswerable , offer'd a friend of mine to prevail with him to get licence for me to print an answer , if i would or could make any . so fair an invitation mov'd me to accept of it , and i sollicited , with as much earnestness as i could , the performance . but the gentleman it seems mistook the doctors humour as much as his book , for his credit prevail'd not . all seem'd bush'd and quiet , when dr. st. publishes a private paper writ two years and an half before , with a reply swell'd into a large book , intitled , a discourse concerning the idolatry , &c. in the preface to which , and elsewhere , he insults over my silence , which he calls leaving my poor demonstrations alone to defend themselves , and with keen ironies upbraids my pretence to principles and demonstration , which in his language is but canting . of all things in the world i should not have expected such an objection from a scholar . for , certainly , whoever writes on a serious subject so as to confess he has not concluded what he maintains , is an impudent trifler ; and how to conclude without principles and demonstration , is a thing not known to any logick which has hitherto appear'd in the world. dr. st. would deserve wonderfully of learning and the world , if he would please to teach us this admirable new logick of concluding without demonstrating , and demonstrating without principles , for in the dull way of learning hitherto in use , 't is so far from shameful in a scholar to own he has demonstrated what he pretends should be assented to , that 't is unpardonably shameful to pretend another mans assent to that which he does not pretend and judge to have demonstrated . i had not time to settle the thoughts which these and the like passages stirr'd up , when i met with the preface to dr. t 's sermons , directed particularly to me , and meant , as far as i can guess , for an answer to two or three books . i must confess the bitter smartness i found there , and the piquant upbraiding me with deserting the defence of sure-footing ( though all men that car'd to consider any thing , saw i had already writ two books in defence of it ) stirred me sufficiently ; but i know not whether all this provoking raillery would have prevail'd with me to answer particularly , if i had not thought they would not have urged me so pressingly , if their friends had not indeed desired i should write , and that certainly i should not offend sober men of what perswasion soever , by doing onely what themselves so prest . warier people have indeed suggested to me that the desires of adversaries are suspicious , and the more because of the time they had both chosen , since they could not but fore-see mine and others answers would in likelihood come out about the time when the parliament was designed to sit , which might be look'd upon as a proper season to inflame the minds of such as were apt to believe them , and stir up a new persecution by making those answers which themselves had so provokingly and peremptorily prest for , an argument of the insolency of papists , and the growth of popery . at least i see there can be no greater security for one in my circumstances , than to mean uprightly ; and i hope every body will see by my long silence i have used all the caution i can not to give just cause of offence , and will acknowledge that 't is none to write , vvhen i am pressingly and publickly solicited , and this with no other design than to contribute , if i can , to the long desired happiness of bringing disputes and disagreements in religion to a period . if this be insolence or crime , i think there is no honest man in this nation or world who is innocent . once more then i take my pen in hand , with this promise to dr. t. and his friend , that if it be not stopt again by their indirect proceedings ( as i have reason to judge the printing of this has been already by the diligent searching for it ) they shall have no reason to complain of any arrears of mine . but what needs any apologizing at present to prevent a sinister character of my writing . the point in hand now is neither the defending any tenet of protestant or presbyterian on dr. t's side , nor the impugning them , on mine . the main business controverted between him and me at present , is , whether faith be absolutely-certain , or rather ( as he calls it ) onely morally such . in which point i doubt not but to have all unprejudic'd conscientious men of both those parties now nam'd on my side , and against him. there is creeping into tho world insensibly , and scepticism is now hatching it , a sect more dangerous than any that has hitherto dissented from the church in particular points : they go as yet under the name of christians , because they profess many perhaps most points of christianity , but yet , if we may trust their own expressions so as thence to frame a iudgment of them , have notwithstanding no faith at all , or no hearty firm immoveable assent to those points , or any of them , as certain truths , but onely a dwindling apprehension , or at most ▪ a good lusty hope that by the grace of god they are true , or at least may be true. now these men , on the one side owning no infallible or absolutely-certain authority , so to preserve the nature of faith inviolate , or defend it from the weakness of their speculation ▪ that is , to protect it from possibility of being an errour ; on the other side , relying either on some authority hic & nunc fallible , that is , which they see may perhaps be actually deceiv'd in all it proposes , or else on their own speculation and wit , whether exercis'd in arguing from things , or in interpreting scriptures letter ; and withal being men of some parts , and so , seeing it impossible to make out that either those reasons are conclusive or demonstrative , or that their interpretation of scriptures letter is not possibly a mistake ; hence they are forc'd to confess in equivalent terms , all christian faith may possibly be a ly ; though they express it warily and craftily , because they see the nature of faith in the conceit of the generality who use that word , and the whole genius of christianity is opposite to their sentiments in that point . nature therefore standing against them , necessitates them ( contrary perhaps to their intention , taking them in other circumstances ) to pursue indirect ways ; and so at unawares , though certainly not without some mixture of carelesness and precipitant passion , to undermine the solid foundation of faith. the means by which they work this mischief , is , first , to laugh at principles and demonstration , that is at all absolutely-certain grounds and conclusions ; which if they can bring into disgrace and contempt ( as they hope they may because such reflexions are unusual and unsuitable to the fancies of the generality ) they see plainly their work is done , and that all infallibility and absolute certainty which stands against them because they can with no show of reason pretend to it , must be quite overthrown . the next way they take , is , to abuse with ironies any man who offers or attempts to settle faith on immovably certain grounds , as confident swaggering men , or vapouring dogmatists ; as if it were such a piece of confidence to say and go about to maintain , that christian faith cannot possibly be a lying imposture , or that god cannot deceive us in the grounds he has laid for his church to embrace faith. a third means they use , is , to abuse and baffle the nature of true certainty , by clapping to it the epithet of moral , and then proposing that to the world , dilating upon it , and fitting it to faith as well as they are able ; which conception being suitable to the fancies even of the weakest , they hope it will take with those who reflect not that the basis of mankind's salvation must be incomparably more secure than that which we usually have for the attainment of a bag of money , a place at court , merchandise from the indies , and such like trivial concerns . fourthly , they avoid by all means looking narrowly into the natures of faith , truth , assent , demonstration , principles , or shewing the necessity of consequence for any thing they produce , and above all settling themselves , or yielding to any conclusive method of discoursing propos'd by others , or any other things equivalent to these ; and in their stead they are given to talk much of probabilities , fair proofs , great likelihoods , more credible opinions , prudential reasons , or such as are fit to satisfie prudent men in humane affairs , of not-doubting , seeing no just cause of doubt , and such-like bashful and feeble expressions , which they dress up plausibly , and talk prettily , and doubt not but by this means to find understandings enow so shallow as to admire their superficial gayness . this is the character of this dangerous sect , of which what opinion we are to have , or by what name to to call them , this short discourse will inform us . if we know any thing of christianity , or have any notion of what is meant by that word , 't is questionless this , that 't is a means to attain bliss or heaven by ; nor does any christian doubt but that it performs this by raising us to a vigorous hope of it as a thing attainable , and to an ardent and over powering love of it , in christian language call'd charity , as also that both these excellent virtues are built upon the basis of faith , this being as s. paul calls it , the substance of things to be hoped for , the argument ( that is , the conviction ) of things unseen : again , common reason informs us that the assent of faith depends on its grounds ; and consequently cannot be stronger than they are . these things understood , let us consider how impossible 't is that any one should have an efficacious hope and a love of heaven , while he judges himself capable to understand all the grounds of it as to our knowledge , and yet sees they may be all false , and consequently that perhaps there is no such thing as this thing call'd heaven . can any one that is not frantick , connaturally hope for and love effectually a thing which he sees perhaps is not , or has not absolute certainty of its existence ? a merchant hopes and desires wealth from the indies , but then he holds it absolutely true , that there is in nature such a thing as wealth , and that it is not a chimera , else he were mad either to hope or desire it : and stark mad to love it above all things , ( as we must do heaven ) even above the dearest goods he at present sees , experiences , possesses and actually enjoys . wherefore , ( to omit diverse arguments produc'd for this point in faith vindicated , from p. 144. to p. 164. ) 't is concluded that the denying any grounds for faith , but what we see are onely-morally certain , that is , possible to be false , is unable to breed that disposition in the soul as fits it for heaven , and so ( as far as is on its part ) destroys the nature of christianity , ( or the means to carry souls to heaven ) in those men who see that what they are to love above all things is perhaps a chimera ; wherefore , being by this means destitute of the nature of faith and christianity , they are concluded ( taking them precisely as holding this tenet of faiths possible falsehood ) to be in reality no christians , though they should profess all the points of faith that are . how catholicks that speculate amiss , become not liable to this note , i have shown in faith vindicated , p. 129 , 130. and elsewhere in this present treatise . if these men then be not indeed or in true speech , christians , what must we call them ? seekers ! no : for these , though they judge they have not yet found out certainly what is truth , yet they hold 't is to be found , and thence continue to enquire after it : whereas these men are doubly irrational ; first in resting satisfied when as they see they have not yet found out certainly that what they hold to is truth ; and , which is much worse , equivalently say that it cannot be found out to be truth , by saying the nature of the thing cannot bear it . atheists or iews they are not , because they deny not the tenet of a deity , or christianity , though they do not hold them absolutely certain . nor yet are they , taken under this notion , hereticks ; for those deny still some point of faith or other ; whereas these men may deny none , but hold all , and yet be what they are ; their errour consisting in a wrong apprehension concerning the grounds or certainty of faith , which renders all the points of faith ineffectual for for what they were intended . whence the malice of this tenet is something above that of heresie , as not destroying some one or a few points , but quite enervating all faith. nor yet are they meer scepticks in religion , or hovering indifferently between the opposite sides of the contradiction ; but they bend strongly towards thinking it true. they are therefore certain incliners to christianity , or deemers that 't is true ; and , not of the [ faithful ] that is , holders of a deity or christs-doctrine , but rather of the [ hopeful . ] for , whereas faith being a firm belief or assent that christs doctrine is true , and so settles the existence of of it ( and particularly of a heaven ) in our minds antecedently to hope of attaining heaven , these men substitute hope to faith , and onely hope those points are true , or in all likelihood may be true : whence , though this be a good name ( i must not say to christen them , but ) to call them by , yet perhaps their own dear word moral will best suit with their genius ; and so we may call them moral christians ; which epithet being opposite to absolute , signifies they are not absolutely christians ; and since nothing is indeed that which 't is not absolutely , it 's true sence is , that they are indeed no christians ; yet since they like the word [ moral ] so extremely well when they are to express the certainty due to faith , 't is but fitting they should wear it when we express them as faithful . though then [ the hopeful ] seems very well to represent their humour , yet 't is but fitting they should have the priviledge of naming themselves , and moral christians let them be . against these moral christians , and them onely , i discourse in this present treatise . but what have i to do with the persons ? i doubt not , but gods goodness ( the method of whose gracious providence is to support the failings of his creatures as far as the natures of particular things and the order of the world will permit ) very often supplies the defects of mens speculations with connatural ways of knowledge , fixing them thus in a strong adherence to the most concerning truths , by ways which even their unreflecting selves are not aware of : whence , i am the farthest from judging any mans person perhaps of any living , and endeavour all i can to retain a charitable opinion even of dr. t's personal intentions in common , and excuse him diverse times in this very treatise where i write against him , as far as evidence of the contrary will give me leave . 't is this wicked tenet then ( and it onely ) which i combat at present , and which i see plainly so unsettles , unhinges , and renders useless and ineffectual all christianity , that i ought to declare an utter and irreconcileable enmity against it ; and that i shall , through god's assistance , prosecute it home to the very doors of scepticism , ( the bane of all humane science as well as faith ) in whose gloomy grott , situate in the confines of dark ignorance , ( mankind's natural hell ) they first saw the twilight , or rather indeed were born blind . yet it cannot be expected that , declaring , as i do , a just indignation against this wicked tenet , i should treat a writer favourably , considering him precisely as a maintainer of it ; or bear my self respectfully to those insincere and unhandsome methods and ways which he makes use of to abet it , and prejudice the sacred truth it opposes ; whether those ways be sophisms in reasoning , or else scurrility supplying the place of reason , the main engine employ'd in this preface . i shall then take a little of that much liberty he uses , to give them the entertainment and return due in iustice to their demerits . yet , that i may avoid all just occasion of offence , i shall endeavour for the most part to use his own words , ( omitting still the rudest ) hoping he will have less reason to be angry at his own eccho ; since if he had not originiz'd it , it had not reflected . and if he assum'd to himself the freedom to abound so with irony , and wholly neglect speaking to my reasons , of which ( whatever they be ) none can deny but that i use to have good store in my writings ; i hope it will not be indecent if now and then i speak to those plausible ironies themselves , there being nothing else to refute ; otherwise , since according to dr. t's method of disputing , these are my onely confuters , and full of brag and triumph , he and his friends would most certainly have pretended , as they did formerly on the like occasion , that inability to reply had caus'd my desistance . i come then to examine this spruce preface ; in doing which , i must be forc'd to lay open at large his knack of answering books , that so i may have just title to make some requests to you our umpires , in behalf of the rights proper to learning : declaring before-hand , that where-ever i am large in any discourse becoming a scholar , 't is not a duty paid to his preface , which has nothing like a show of solid scholarship in it , but a respect due to you , our learned iudges , to whom i appeal . index . assent , dissent , and suspense , pag. 81 , 82 , &c. catholick divines vindicated , p. 18 , 179. certainty of scriptures letter and sense deny'd by dr. t. p. 120 , 121 , 151. asserted by j. s. p. 121 , 122. definitions of general councils , why necessary , p. 181 , 182. demonstration , p. 41 , 42 , 43 , 119 , 120 , 174. found in ethicks and physicks , p. 57. to 63. first principles identical propositions , p. 7. to 41. dr. t 's firm principle shown weak , p. 71 , 72 , &c. freedom from doubt not sufficient for faith , p. 84. to 94. p. 124. to 128. infallibility asserted , p. 64. to 67.112 . to 116. requisite to assent and faith , p. 68 , 69. in what sence it admits of degrees , p. 138. to ● 141. unlearned believers how infallible , p. 134 , 135 , 136 , 181. moral certainty , p. 141. to 147. objections from catholick divines refuted , p. 175. to 179. practical self-evidence , p. 4 , 5 , 6 , 116 , 117. prudential grounds incompetent for faith , p. 142 , to 146. scriptures letter no rule , pref. p. 5 , 6 , 7.199 , 200. tradition the rule of faith , p. 32 , 33 , 183. granted to be such by dr. t. p. 192. to p. 200. held by other catholick divines in j. s. his sense , p. 212. to 216. explained , p. 202. to 212. it s certainty , how a first principle and self-evident , p. 3 , 4. a full answer to dr. t's preface , with an examination of his grounds of religion . discourse i. clearing the way to the following ones by manifesting his two fundamental exceptions to be perfectly injust , and voluntarily insincere . § 1. his preface begins ( p. 3. ) with two charges , viz. that i still persist to maintain after so fair an admonition , that first and self evident principles are fit to be demonstrated ; to which he addes a third , that i make identical propositions to be first principles in the matter under dispute . he argues too against the two former imaginary assertions of mine ( which in this preface is a rare thing ) thus , p. 37. there can be nothing to make first principles more evident , because there is nothing before them to demonstrate them by . and i acknowledge the reason given to be as victorious as any passage in his rule of faith , where he has multitudes of such wrong-aim'd arguments ; intended , i conceive , to shew how far his reason can carry when it shoots at rovers , for 't is levell'd at no mark . but observe , i beseech you , gentlemen , how i am dealt with , and let these two leading cases , discovering his way of confute , obtain a just suspence of your judgments concerning all his other performances till you see them examined . § 2. in sure footing p. 114. 2d edit . ( which i st●ll quote ) i deduc'd two propositions ; the former that tradition is the first principle in way of avthority as it engages for matter of fact long ago past ; or , as in other places i therefore name it , first authority ; because 't is manifest that the authentication of books and monuments all depend upon tradition . the other was this , tradition in the matter of tradition , or matter of fact before our time , is self-evident to all those who can need the knowledge of such things , that is to all mankind who use common reason : that is , self-evident practically , or by ordinary converse with the world ( see sure f. disc. 1. § . 12. ) it being impossible to conceive that those words [ all mankind who use common reason ] should mean speculaters . and it seems very consonant to reason , that if the vulgar must rely on and use attestation , as 't is manifest they must , they should ( since they are not schol●ars ) know by a natural means that 't is to be rely'd on . the fair admonition which he speaks of for these two faults of mine , is found rule of faith p. 47. where i am soberly warn'd to take heed how i go about to demonstrate first and self-evident principles . which , first , is no fair return to a scholar , to fall to exhort him with fatherly admonitions not to hold his conclusion ( i mean that which is suppos'd his conclusion ) without speaking at all to his premises : next , 't is far from fair in another regard which i am loth to mention , to pick out of those two propositions now mentioned those two words first principle and self-evident , so closely woven there with other words to make up that one notion call'd the predicate in either of them ; by this means making the readers apprehend that i made tradition not first [ in way of authority ] onely , as i had exprest my self , but one of those principles which are the very first of all , or , as himself expresses it , such as have nothing before them ; as also that i made tradition ( or the attestation of a visible matter of fact by so great multitudes as nothing can be imaginable to have byass'd them , as i had often exprest my meaning ) not self-known practically , but speculatively ; that is , of the self-same nature with the very first principles of all ; such as are 't is impossible the same thing should be and not be , a whole is greater than a part , and such-like . observe next i beseech you , that all his confute is intirely built on his carriage here laid open ; for he attempts not to shew that tradition is not that which principles , grounds , or which is all one authenticates all other authority , or that 't is not self-known practically , but all the cry and irony is spent upon my ridiculousness in proving first and self-evident principles , and this because they have nothing before them and need no evidencing . how ? nothing before them ! does not every scholar who ever read or studied the subordination of sciences know very well that what is a first principle to the inferiour science , is a conclusion to the superiour ! does not all mankind know that maxims of reason are before authority , and that no authority deserves assent farther than right reason gives it to deserve ? does not the meanest speculater know that most of the employment of learned men is to make out speculatively , by looking into proper causes , what is naturally or practically known to the vulgar ? an old wife knows by practice that such an herb cures such a malady ; are naturalists therefore forbid to make out according to the nature of causes how or by what virtue it performs that effect ? the vulgar have a rude yet true knowledge of what is meant by hot and cold , moist and dry ; is it needless therefore for philosophers to define them artificially , and so gain a more express notion of their natures ? is it needless for picture-drawers to delineate with curiosity and exactness , because some country-fellow can draw a rude , yet right , resemblance of a face upon a wall with a piece of charcoal ? or for learned men to polish their knowledge and make it accurate and distinct , because the vulgar know the same thing bluntly , confusedly and in gross ? lastly , is are needless because there is nature ? yet this is the very case : the vulgar know practically that there was such a one as k. james ; yet 't is not needless for one who is treating of the nature of authority to make out speculatively that their knowledge is rightly grounded on the nature of mankind , and how this assurance is wrought in them out of the practically-instill'd knowledge of that nature . § . 3. but what i most complain of , because ( which i am loth to say ) it argues a perfect wilfulness of insincerity , is this ; that after i had in my letter of thanks p. 10. offered my proof that first principles were identical propositions , and could be no other ; also after that p. 24 , 25. i had shown that things practically self-evident may be demonstrated , and produc'd divers instances , as that the vulgar know the diameter of the square is a nearer way than to go by the two sides ▪ that things seen afar off are not so little as they seem , which yet mathematicians demonstrate , and none apprehends them to do a needless action : dr. t. not so much as attempts to answer either my instances or my reasons , but perfectly conceals them from his reader , and bears himself all along triumphantly , as if i had produc'd none at all , barely says over again his own raw sayings a little more merrily , and there 's an end . i beseech you , gentlemen , would this be held a competent answer in the university-schools ; first , to admonish the defendant to relinquish his conclusion instead of beating him from it by reason ; then to combat the conclusion instead of invalidating the premises on which 't is built ; next to pick a word or two out of those conclusions which taken alone alter their whole sence , and then confute onely that new sence his designed alteration had given them ; and lastly , when he was told of it , his mistakes rectified , reasons and instances brought to make good the true point , to neglect them all , say over again barely what he had said before , break a jest or two upon a ridiculous point meerly invented by himself , and then cry victory ! certainly , though such performances may serve a prevaricator or a terrae filius , yet some wiser kinde of return ought in reason to be expected from a scholar and a sober man. as for that point which he most confutes with laughter , viz. that first principles are identical propositions , though something has been produc'd in my letter of thanks in the place cited , and not yet answered , and so no farther proof is due or needful ; yet because the clearing this point fundamentally conduces to settle the way to science , therefore for their sakes who are truly learned and aim at solid improvement of their minds by exact knowledge , more than at pleasing their ears by pretty expressions , i shall treat the point more accurately . the stating the nature of first principles must needs be speculative , therefore those readers who pretend not to science may please to pass over these two discourses , and go on to what follows : though i shall endeavour as well as the matter will bear , to deliver it so , that a good natural wit may in great part comprehend it . discourse ii. shewing by reason that every first principle is an identical proposition . the great architect of the universe knew in himself , or saw clearly and distinctly in his own divine understanding , what he intended to make , and this to the least thing in nature , as is granted by all who hold such a soveraign being : also , there being nothing able to check or cross his omnipotent efficiency , we cannot doubt but they flow'd from that first source of all essence and being without any errour , mistake , or ( as we may say ) monstrous abortion , but perfectly adjusted and proportion'd according to their several degrees of being , to the idea's in the divine understanding of their creator . hence each of them gain an establishment in their peculiar natures or the respective portions of being assign'd them , ( or rather which they essentially are ) and a kind of participated immutability and eternity by their conformity , proportion or essential relation to those divine ideas . wherefore since all our knowledge is either taken from the things , or else proportion'd to them ; also since there neither is nor can be any consideration in things so primary , so fundamental or immoveably grounded as is this , 't is manifest that the first , most firm and most deeply grounded truth which can be conceived or spoken of any thing , is , that 't is establisht thus immutably in its proper nature by this soveraign relation to what 's essentially immutable . wherefore , if the first principles of all , must be the most primary , most fundamental , and most immoveably-grounded truths of all other , 't is most evidently concluded that the very first principles can be no other but those propositions which express the establishment of things in their very natures , or their being what they are , which can no other way be exprest but by identical propositions . § . 2. also , a definition being granted by all the learned world a chief instrument to science ; if any thing could maintain a competition with identical propositions to be ●he very first principles , certainly definitions , of all other , seem to have the best claim . but what i contend is , that there is some consideration taken from things antecedent to their definitions , viz. their capableness or possibility of being defin'd ; common sence teaching us that the power to be such , naturally goes before actually being such . to declare this , i desire the nature of a definition may be look'd into , which is to assign by way of expression the certain bounds and limits of such a nature , that so way may be made to science : but in case the thing could bear two disparate definitions , first a contradiction would follow , for neither of these two imagin'd definitions would be in reality any at all , since neither of them would describe the certain limits of that nature ; next if the thing could bear more definitions than one , the discourser about it would be never the nearer to science , but in a perfect confusion ; now considering it thus , now not thus , but otherwise ; so that no discourse could proceed for want of a steady basis to ground it , and make its several parts center in one point , or tend to one end . wherefore the thing must be antecedently establish'd to be incapable to bear more definitions than one , else no right definition could be made of it , nor any thing be known concerning it : now that which establishes the thing in an impossibility to bear but one true definition , is its metaphysical verity and vnity , or its being what it is ; which frees its nature from chimericalness and division in its self , whence it becomes intelligible , or capable to be known , exprest , defin'd , and discours'd of . wherefore the things being what it is , is that which not onely grounds all definitions , but even all possibility of defining ; and this it participates ( as was said ) from its essential relation and dependance on the immutable ideas or forms in his divine understanding who is unchangeable truth it self . 't is concluded therefore that identical propositions , which express a things being what it is , are antecedent in priority of nature to definitions , and consequently the very bottom principles of all science . nay definitions themselves , which all the world admits for principles of our discourses about the thing defined , are in reality nothing else , setting apart the manner of expression , but identical propositions ; for 't is the self-same sence to say , a man is a rational creature , as to say , a man is a man ; nor were the definition as it should be , if it were not identical in sence . so that , if he quarrel with first principles for being identical , or for having a subject and predicate which are of the same notion , and not for being worded alike ( the reason of which shall be given anon ) he must deny the use of definitions too , and by so doing oppose all the learned men in the world . § . 3. thus far metaphysicks . let us see next what logick says to the point . to conclude , is to show evidently that two notions we call the subject and predicate are identify'd or truly connected in that proposition we call the conclusion . to do this , we find a third notion call'd a middle term , to be identify'd with those two in the premisses , whence we infer them to be the same with one another , and consequently assert the truth of the conclusion . but , how shall we know that third notion to be t●uly connected with those two others ; that is , how shall we know the major and minor propositions to be true ? by finding ( if they need proof ) another medium connected with the two terms found in each of them. and how far must this go on ? endlesly , or no ? if endlesly , then , since every following connexion is proved by some foregoing ones , in case we cannot come to see some first connexion ( or first principle ) we could conclude or evidence nothing . and how must we evidence the connexion of the terms ( or of the subject and predicate ) in these first principles ? by another antecedent connexion of their terms with a third ? no : for these are suppos'd the first connexions : wherefore since they cannot be evidenc'd by any thing out of themselves , and yet must be evident , else nothing could be evidenc'd by them , it follows that they must be evident of themselves , or self-evident . and in what consists this self-evidence ? manifestly in this , that no middle term can come between the notions of their subject and predicate ; which devolves finally into this , that the subject and predicate are the self-same notion , or that the proposition is identical : and this not onely materially , or found in the same thing , for so are the terms of every remote conclusion if it be true ; but formally ; and this either simply in notion onely , as are the definition and the thing defin'd ; or else most formally and in expression also , as in those i alledg'd . § . 4. again , we experience that the most immediate notions , if they in the least differ , ( such are , proper causes and effects ) can be connected with the subject to which they belong in a conclusion of a syllogism , that is , they can be concluded , or admit of proof : wherefore ▪ since 't is a contradiction to say that the prime verities can admit proof , their terms must be farthest from having any middle term coming between them that is imaginable , that is , must be of the self-same notion ; and so they must be identical propositions . the former of these discourses was put down by me ( letter of thanks p. 10 , 11 , 12. ) which one would think it became a logician to speak to . but my adversary is of another metal , not the very same but near akin to aes sonans aut cymbalum tinniens : he never meddles willingly with premisses or proofs , but denies the conclusion stoutly , never acknowledging what was said in its behalf , and tinkles a little rhetorick against it ; which done , ( who would think it ? ) immediately , as with some charm , the terms unconnect of themselves , and miraculously fly asunder ; and though before it look'd like good honest reason , yet by his giving it a disguise instead of a confute , 't is turn'd perfect nonsence . but to return to our argument . § . 5. logick tells us moreover , that ( whatever accidental considerations may enhance opposition ) 't is agreed by all that a contradiction is formally and intrinsecally the greatest or first of falshoods ; also that a contradiction is an affirming and denying the same of the same according to all the same respects ; wherefore the very first principles being the first of truths , ought to be diametrically opposite to those , that is , an affirming ( or denying ) the same of the same according to all the same respects , which is impossible to be exprest but by an identical proposition . § . 6. add that , since contradiction is faulty , and all fault is a privation of the opposite good which it violates , it follows that a contradiction were innocent did it not violate some opposite truth : since then the light of nature teaches every reflecter that 't is impossible to assign any truth opposite to a contradiction but an identical proposition , it follows that first truths or first principles must be identical propositions . § . 7. to explain this better , we shall find by reflexion that two contradictory propositions are comprisable into one equivalent to both , whose subject and predicate contradict one another , as [ peter here and now runs , peter here and now runs not ] are necessarily equivalent to this , [ what here and now runs , here and now runs not . ] so likewise [ scripture's letter is a rule , scripture's letter is not a rule ] is equivalent to this [ something which is a rule , is not a rule ] and so of the rest . by which 't is easie to discern how clear a truth it is , that identical propositions are the proper opposites to contradictions , or the truths they directly and immediately violate , and consequently . first principles : since 't is impossible mans wit rack'd to its utmost can invent any opposite to [ what runs , runs not ] but [ what runs , runs ] or to [ what is a rule , is not a rule ] but [ what is a rule , is a rule . ] lastly , the nature of contradiction in common puts a thing to be and not be at once , and consequently puts this proposition , [ what is not , is ] to which the onely opposite truth is , [ what is , is ] which is therefore the first standard of all truth , and all other first principles , as [ a rule is a rule , a man a man , &c. ] are but particulars subsuming under it , and partaking in the most perfect manner of its clearest light. § . 8. farther , 't is observable that the more remote the terms of a proposition are from formal identity , the less evident they are , and the more proof they require ; as also that they still grow nearer and nearer to evidence , according to the degree of their approach toward the said identity . wherefore , since all approach of distant things , if pursu'd , ends in a conjoyning and centering in the same ; 't is manifest that all distance in notion amongst terms , ends in their being the same in notion , that is , in an identical proposition ; as also that such propositions are for the reason given the most evident that may be ; and so in both regards the very first principles . § . 9. farther , all propositions which are capable of proof , or all conclusions , must have their terms materially identical ; that is , what corresponds to both their notions must be found in the same thing , else they could not be true , nor capable to be proved : wherefore the terms in first principles must be formally such , nay the most formally that is possible ; but nothing is or can be more formally identical than to have the predicate and subject every way the same ; such therefore the very first principles ought necessarily to be . § . 10. there is also in logick a way of arguing by bringing one to an absurdity or contradiction . and this is performed two manner of ways . one , by forcing the defendant to contradict himself ; the other , by obliging him to contradict the nature of the subject in question . the former of these is available as an argument ad hominem ; but the latter attempt , if brought to effect , is a perfect conquest : and why , but because it puts the defendant to violate the nature of the thing under debate ; that is , to thwart this first principle , the same is the same with it self : for example , to make quantity not to be quantity , a rule not to be a rule , faith not to be faith , as shall be shewn hereafter more clearly , when we come to see the use of the first principles in particular instances . § . 11. moreover , if it be well examin'd , 't will be found that all efficiency and passiveness , that is , all kind of operation , is nothing but the existence of such a nature exerting or ( as it were ) imprinting it self upon the subject in which it works its effect : for example , when a brass seal makes an impression upon soft wax , no account can be given of this effect ( abstracting from motion which is caus'd by a nature superiour to body ) but onely this , that the agent is of such a degree of density or hardness , as , if mov'd or apply'd to that matter , is apt to alter the figure of its parts according to its own mould ; and the patient of such a yielding nature in comparison of the other , as to receive its impression ; and yet not to that degree rare , as to lose it again by the action of the common causes in nature , till some more particular agent comes to efface it . 't is manifest then , that all causality essentially depends on , and is finally resolv'd into this truth , that things are such as they are , which is their being ( in part ) what they are . all knowledge then of cause and effect , and consequently all demonstration is ultimately refunded , that is , primarily built on those propositions which express things being what they are , that is , into identical ones . § . 12. lastly , he who is essential wisdom and truth it self , has propos'd to us an identical proposition in those words [ i am what i am ] which is the first increated truth , as 't is the first created one , or the first principle in discoursing about creatures as to their natures or ess●nces , that every thing is what it is ; which is therefore true because god is what he is , or because self-existence is self-existence , as was explicated above , § . 1. & 2. which i hope dr. t's goodness will so much prevail above his ignorance as not to judge ridiculous , whatever he thinks of the first created truths which immediately depend on the other . § . 13. but why must first principles be necessarily exprest with that most perfectly-formal identity ? or the subject and predicate be put in the self-same words ? is it not enough the sence be the same , as is found in definitions , but the words must be the same also ? which bears a show of ridiculousness , and seems to admit of no possibility of advance towards new knowledges ? why cannot then the definition serve to principle all our discourses about the thing defin'd , without recurring to such propositions as appear little better than fl●t and insignificant as to that purpose ? i answer : the objection , in great part , demands what use can be made of first principles ; which shall be spoken to in the next discourse . but that definitions are not the very prime verities of all , appears evidently already ; because those propositions which express the things possibility to be defin'd , must necessarily antecede the definition . and the same will be farther clear'd by these following considerations . 1. that definitions are often liable to dispute , but identical propositions never . i have heard a certain learned and ingenuous person disallow [ a rational creature ] to be a right definition of a man , and discourse very soberly how proud a thing mankind was , to arrogate all the reason to himself , whereas diverse birds and beasts in their several spheres have as much or more reason than he. and yet i dare say the same gentleman would heartily allow the truth of this proposition [ a man is a man. ] nay , indeed all the scepticks in the world admit identical propositions to be true , yet the same men quarrel every definition extant . since then 't is directly against the nature of the very first principles to be dlsputable , 't is evident that definitions cannot be the very first principles of all . 2. first principles ought to be principia intellectus and naturally ingrafted in us , that so they may oblige all under forfeiture of their nature to acquiesce to their verity ; whereas definitions are not such , but acquir'd by practical self-evidence ▪ for example ; by a long course of observation heedfu●ly attending to the actions of men as men , and thence ( by means of some first principle evidencing so constant a hitting in so many particulars to be beyond chance or accident ) gathering his primary and proper operation , we come to know the definition of man , none of which needs to know the truth of this nature-taught proposition , [ a man is a man ] or [ a rational creature is a rational creature . ] moreover , definitions generally need some skill of art to make them , and all art presupposes some first principles ; whence 't is impossible definitions should be the first principles of all . 3. experience teaches us that words being liable to equivocation , where there are fewer words there is less room for equivocating ; wherefore since first principles ought to be the c●earest , and consequently the most unequivocal that can be imagin'd , definitions , which explicate the notion in more words , afford more room for equivocation , and consequently are even in this regard , less fit to be first principles . 4. lastly , logical tricks of nicely distinguishing , sometimes elude the truth of a proposition , at least darken it ; from which inconveniences first principles ought to be the most free that may be : now definitions yielding more room for equivoca●ness , do by consequence give more occasion of distinguishing : whereas identical propositions afford not the least : for example , this proposition , [ a man is a rational creature ] bears this distinction , a man is rational in some things , as in discoursing those notions that concern quantity , but not in others , e. g. those which concern being ; or , rational , that is capable to discourse right the nature of some bodies , but not of spirits : is it not evident hence that this definition of man , is by this means render'd in show ambiguous ? and i wish there were not too many in the world who out of their ignorance of the true method to science , think this distinction both well-grounded and very pertinent . now this being so , who sees not that the true limits of the definition of man , become doubtful by such kind of distinctions , and consequently the sence of the definition it self unknown ; whereas nothing of this can possibly happen in that identical proposition [ a man is a man ] since whatever distinction affects the predicate must also affect the subject , and so the proposition remains still intirely identical , and perfectly true , and not in part onely , as it happens in the other . 't is concluded then from all imaginable considerations that can belong to this peculiar matter , that the very first principles neither are nor can be any thing else but identical propositions . § 14. as for their seeming ridiculous to some persons , the reason is , because those men of mirth being led much by fancy , and inur'd all their lives to pretty plausibilities , and seldom or never reflecting on or discoursing orderly from such grounds , are hence apt to imagine that first principles a●e certain great rarities or productions of some extraordinary height of wit ; when therefore they come to hear identical propositions alledged for first principles , seeing their high expectations so strangely disappointed , they hereupon grow pleasant at the defeat of their fancy ; never considering that , because first principles ground all possible discourse of what nature soever , and therefore are common to all mankind , even the rudest in the world , and inbred in them , they must therefore be the farthest from being the effect of wit , and the most plain down right sayings that can be conceiv'd : whence they are better learn'd from the vulgar , than they are from great scholars ; and therefore the most learned men that are , if they would go to work solidly , ought , in such things as are the results of pure natural knowledge , attend to such as speak meer nature , rather than to those who mingle and perhaps corrupt it with airy speculations which have not that firm basis to ground their discourses . now 't is obvious to observe that the nature-instructed vulgar are apt to deliver themselves in such kind of plain speeches , in due occasions , and make use of them as truths which fix their judgments in an unalterableness . for example , if a man would force one of them to forgo what 's very evident , he will stick firmly to the point , and tell you soberly , that truth is truth , or that he 's sure a spade is a spade , or that he knows what he knows ; or , if it be in a point belonging to justice , that , right is right ; and brings in these as evidences from which he can never be driven : which signifies that such truths as these are the principles which naturally determin and fix him in an immovable adherence to the point , as the ultimate resort and reason of his persuasion ; that is , they are to him first principles . 't is observable also that they are never more serious than when they are put to express themselves in this positive kind of blunt manner ; nor would any by-stander ( perhaps not dr. t. himself , though he be the merriest man living when any talk is of principles and demonstrations ) fall a laughing at them as ridiculous for their adhering finally to identical propositions : which evidences that he has a conceit that first principles are some fine elaborate inventions of wit , and that they are to tell a man something he knew not before ; whereas they are such truths as no man can possibly be ignorant of ; as appears in those in euclid , and other such-like , which seem at first blush full as ridiculous as those he so laughs at . lastly , 't is observable that those witty half-speculaters who scorn to follow nature in their grounds , when they come to lay any themselves , propose meer whimsies for first principles ; of which dr. t. is a pleasant instance , as shall be seen hereafter . discourse iii. that first principles are identical propositions , proved by many instances ; and their right use shown . § . 1. thus far we have discours'd the nature of first principles from logick and metaphysick , within whose confines that matter was plac'd : which no intelligent reader could expect to be less speculatively deliver'd , considering the nature of that subject : for common reason tells any competent judge in such affairs , that if any sublunary matter can require high speculation , certainly a discourse which states the nature of the supreme verities must forcibly exact it . wherefore to make it more intelligible , i shall for my readers sake do three things : first instance in some particular identical propositions granted by all the world to be first principles in their respective sciences . next , show the use of these first principles which my ignorant adversary so miserably mistakes : and now and then , by the way , apply them to the present controversie about tradition . § . 2. as for the first , i show'd dr. t. ( letter of thanks , p. 25. ) an example of one first principle granted to be such by all who treat of the nature of quantity , though he , out of a constancy to his 〈◊〉 humour , never heeds to take notice of it . 't is this , a whole is more than a part : nor perhaps will so profound a man at superficial talk deny this to be a first principle , in regard the subject and predicate of that proposition , by reason of the different manner of expressing ( only which he minds not the sence ) seem disparate in their notion , and , so , not identical or too closely connected , which he hath a most special antipathy against in first principles , as is seen by his impugning it in mine , and will more amply appear when he comes to put his own . nay , the great difference in the sounds of the subject and predicate will make it to one who looks not much farther , to bear the face of a certain kind of distance and disagreement in sence between them , which will , no doubt , please him hugely . yet i must contest that that proposition is self-evident , and that its self-evidence consists in this , that its subject and predicate ( consider'd logically and not grammatically ) are perfectly identical , that is , to dr. t. are fully as ridiculous as a rule is a rule , faith is faith : which i thus shew . the subject of that proposition [ a who le ] is defin'd to be that which consists of parts ; or ( since a thing is that of which it consists ) it 's equivalent in sence is , in reality , [ a whole is parts . ] now the word [ parts ] being plural , necessarily and formally imports more than one part ; wherefore this proposition [ a whole is more than a part ] is perfectly the self same in sence with this , [ that which is more than one part , is more than one part : ] which is directly identical . § . 3. moreover , some late philosophers build their physicks on this principle , corpus est quantum , in which the subject and predicate differ indeed grammatically , one being substantively , the other adjectively exprest ; but if we rifle the words to clear the inward sence , ( as is the duty of scholars or philosophers ) we shall find that since all the essential difference we know between a body and a spirit , is this , that this is indivisible , the other divisible ; as also that quantity and divisibility is the same notion , it will appear evidently , that this proposition [ body is quantitative ] is , a●cording to them , perfectly equivalent in sence to this , [ what is divisible is divisible : ] which is manifestly identical . § . 4. again , all the learned world hitherto have held that we have certain maxims ingrafted in us by nature , i mean imbuing our mind by the first impressions on our understanding , without our contributing to their generation in the least , more than by having an intelligent nature passively receiving those impressions ; and these they call principia intellectus , which generally concern the nature of being ; that conception being the most luminous , and by means of which striking the eye of our soul , all our intellectual sight is produc'd : as will appear to any one who attentively considers that all our discourses consist of judgments exprest by propositions , and those essentially depend on the notion of being ; wherefore , unless this be known antecedently , 't is impossible either to judge , think or discourse . hence follows that the first of our knowledges is of the self-discovering nature or notion of being ; and the most obvious knowledge of being is this , that it formally excludes , or is extreamly opposite to , not-being , and therefore inconsistent with it in the same subject : which we use to express by this proposition , [ impossibile est idem esse & non esse ] 't is impossible the same thing should be and not be . this therefore hath ever been deservedly held a first principle in metaphysicks , establishing all our discourses that concern the actual being of things , and grounding in a manner all logick . and yet 't is plain to the meanest speculater , that this proposition is the self-same in sence with this , what is , is : which is most formally and supremely identical : the impossibility mention'd in the former lighting onely on this , that actual being and not being should agree to the same subject , or which is all one , that the subject and predicate in this later proposition should not be connected . § . 5. but , it may be the principles of mathematicks will better rellish to our fastidious age , which neglecting to consider what 't is that makes geometry a science , think there is no demonstration but in lines and numbers . to them then let 's go ; and at first entrance into euclid we are met with these famous and useful principles . those which are equal to the same , are equal to one another . if equals be added to equals , the wholes are equal . if equals be taken away from equals , the remainders are equal . those which are twice as big as the same , are equal . those which are halfs of the same , are equal . besides others of the same strain ; and amongst the rest , a whole is greater than a part of it self , of which we lately discours'd . now i contend that all these are in effect identical propositions , and in the common sence of every intelligent man , amount meerly to as much as this , aequale est , aequale sibi , an equal is equal to it self : or else suppose it necessarily as the very first principle upon whose most evident verity ▪ their 's depends . for example , this proposition , [ if equals be added to equals , the wholes are equal ] is clearly made up of the now mentioned identical proposition thrice ( as it were ) repeated ; and is plainly as much as to say , the two suppos'd equals are equal to one another , the two equals added are equal to one another , and so the two wholes made up of both those equals , that is , the equal wholes are equal to one another . and the same may be said of all the rest of that kind . which were it not that men expect rigour of discourse in the subject of geometry , and have entertain'd a conceit that 't is not to be expected nor had in other matters , would look full as ridiculous by reason of their seemingly too great plainness and evidence , as a rule is a rule , or faith is faith. § . 6 i come now to perform the second thing i promis'd , which is to show what use is to be made of first principles , and how . in which hard point my friend dr. t. is at his wits end . and first he tells you soberly ( pref. p. 38. ) if you will take his word , that the mischief is , they are good for nothing ; which were , i confess , a mischief with a witness ; for without these , no man living could either know , judge , or discourse . § . 7. next , he quotes aristotle against me , as disliking a proposition of the very same stamp with ●y first principles ; to which my answer is , ( and i desire it may serve for his objecting all other mock-authorities of this nature ) that , though i value and honour aristotle exceedingly , yet neither he nor any man living taken as a reasoner , or in things which are the proper object of humane discourse , has any the least authority over my understanding , but by virtue of the reasons he produces : let him then make use of aristotles reasons ( and the like i say of school-divines ) against me as much as he will ; since those , if convictive , may subdue my understanding to assent ▪ i● i be intelligent and candid ; or else expose me to the disesteem of learned men , if i be either so ignorant as not to understand their force , or so insincerely obstinate as not to admit them though i see they conclude : otherwise , to neglect to alledge their reasons , and think to combat and overthrow me by objecting their bare sayings , is so senceless a conceit as onely could enter into the head of such a puny logician . in a word , let him either prove this a necessary consequence , aristotle , school-divines , or other discoursers , say such a thing , ergo , 't is true ; or else desist from such an insignificant method of confuting . add , that he puts me , by his indistinct citing the place , to find out one half line perhaps in a large treatise ; otherwise i should not doubt to show that great man not so opposite to my doctrine as dr. t. would perswade his readers . § . 8. after this he assures us that by ten thousand of these identical propositions , a man shall not be able to advance one step in knowledge because they produce no conclusion but themselves . by which he gives us very learnedly to understand that he either never knew or else hath quite forgot that there ought to be two prem●sses to infer a conclusion , and three terms in every legitimate syllogism , and not one premiss , and one or at most two terms onely . and lest you should think i abuse him in putting upon him such an absurdity as never junior sophister yet was guilty of , he pursues the acknowledgement of it home , and to convince me ( forsooth ) of the foolery of these principles , he will needs try what can be done with them either in a categorical or hypothetical syllogism : thus ; a rule is a rule , but tradition is a rule ; ergo tradition is a rule . again , if a rule be a rule , then a rule is a rule ; but a rule is a rule , ergo. and when he hath done , he asks if any man be the wiser for all this ? i answer , not a jot ; but i know a certain person much foolisher for it . yet he says it may be mr. s. may make better work with them , and manage them more dextrously . and truly i hope so too ; else he would deserve to be as ridiculous as himself that manag'd them so childishly . in the mean time 't is observable what a scholar-like way he takes to confute , and what a high conceit he has of his jests . was drollery ever till now held a convictive , or a jeer a demonstration ? alas poor trifler ! § . 9. to make way towards the declaring the proper use of first painciples , i am first to remove dr. t.'s misconceit , and to instruct his ignorance that the very first principles or identical propositions cannot be the premisses in any syllogism . to do which he may please to know , or rather to reflect , that every legitimate syllogism has three distinct terms ; of which , the proposition which is to be prov'd , or to be the conclusion , affords us two ; the third or middle term is to be sought for , and taken from the nature of the subject in hand , or from what 's intrinsecally or ( at least ) necessarily connected with it , in case we would conclude the thing certain . this middle term ( in that figure which is the onely natural and proper one ) joyn'd with the predicate of that proposition which was in question , or to be concluded , makes the major ; the same with the subject of the said proposition , makes the minor. whence is seen that each proposition in a legitimate syllogism has two terms formally distinct that is two , which are not formally the same , or identical : and consequently that the very first principles can never be premisses in an exact syllogism , speaking , as he does , of those which are every way identical . § . 10. to show then their proper use , i explain my self thus . all solid discourse concerning any subject , ought to be grounded upon the nature of the thing under debate , and to endeavour all what may be to hold firmly to that nature : which if it does , 't is rightly made and demonstrative ; if not , 't is absurd and contradictory . wherefore he who discourses right , guides himself all along by the thing 's being such , ( that is , by being what it is ) which is rooted in his judgement , & keeps a steady eye upon that point , lest in discourse he deviate and swerve from its nature : on the other side , he who discourses ill , violates the nature of the thing , and runs into contradictions absurdities ; and what means violating the nature of the thing , or speaking contradiction , but the making the thing not be what it is , and so falsifying by his discourse that principle which was diametrically opposite in this circumstance to the contradiction he sustain'd , which was that things being what it is . for example , dr. t. puts scripture's letter to be a rule of faith , and yet unless he will be strangely uncharitable , must grant ( convinc'd by experience in the socinians and others ) that many follow it to their power and yet judge not right concerning what 's true faith , what not ; which destroyes the nature of a rule , or makes a rule not to be a rule , contrary to the very first principle in that affair : for he puts it to be a rule ex supposit●one , and yet puts it to be no rule , because the followers of it to their power are misled , which argues ( there being in this case no fault in them ) the want of a regulative virtue in it , and that 't is no rule . § . 11. hence is easily understood what use is to be made of the very first principles : viz. not to make that which is the first principle in such an affair one of the premisses in a syllogism , much less to make that one single identical proposition both the premisses ( or two propositions ) as our shallow logician in his wild rant of drollery would perswade the reader . but the very first principles have a far more soveraign influence over the discourse than any of those particular propositions , decisively ( as it were ) abetting or dis-approving the whole . 't is therefore to stand fixt in the mind of the discourser , and be heedfully attended to , so to give a steadiness to all his ratiocination . 't is its office to be the test or touchstone of truth and falshood , or a rule which is a measure of what 's right , what crooked , oblique , or deviating from true nature . if in dispute one hold firmly to that , it authenticates his discourse to be the solid gold of truth ; if any plausible talk make a mock-show of connexion or truth ; it discovers the cheat , showing by its own most evident connexion the unconnectedness or loosness of the others empty babble , and demonstrates it to be the meer dross of falshood , how fair soever it appear to the eye at first , and how prettily soever it be superficially gilded with sophisticate rhetorick or other artificial tricks of counterfeit truth . 't is like an immoveable basis , that sustains all the superstructures of truth ; though it self rise not above its own firm level ; or like a rock , which by its rigid hardness , dashes asunder into contradiction and folly the ill-coherent and weak productions of witty ignorance . no wonder then dr. t. abuses so the first principles as good for nothing , for he perceives them dispos'd to abuse him , by shewing all his discourses to be nothing but well-clad nonsence ; and though ( his way of discourse or his cause not bearing it ) he cannot work with them , yet if i be not much mistaken they will make work with him ere it be long . but , to return to our instances . § . 12. faith , meaning by it a believing upon motives left by god in his church , to light mankind to his truth , as i exprest my self in my preface to faith vindicated , and elsewhere , is an assent impossible to be false ; and this is found in its definition as its difference essentially distinguishing it from opinion , which is possible to be false , and is prov'd by more than forty demonstrations in faith vindicated , not one of which has yet been in the least reply'd to : wherefore , being a direct part of the definition , it engages that first verity on which the definition it self is grounded , that is , if faith be not impossible to be false , faith is not faith : wherefore dr. t. who for all his shuffling makes faith ( thus understood ) possible to be false , is convinc't to clash with that self-evident identical proposition by making faith to be not faith ; and , if the pretended demonstrations in faith vindicated , or any of them stand , he and his friend dr. st. ( if they truly say what they think ) are as certainly concluded to be none of the faithful , as 't is that faith is faith. § . 13. also tradition being a delivery of the faith and sence of immediate forefathers to their children , or to those of the next age , by living voice and practice , that is , by c●techising , preaching , conversing , practising , and all the ways th●t can be possibly found in education , it follows that if mankind cannot express what they have in their thoughts to others at long run ( as we use to say ) so as to make generality ( at least the wisest ) understand them , we have lost mankind ; since to do this , requires little more than eyes , ears , power of speaking and common sence : wherefore let this way of tradition be follow'd , and it will convey the first-taught faith , or the doctrine of the first christians , that is , true faith , to the end of the world : therefore it hath in it all that belongs intrinsecally to the rule of faith ; that is , if men be not wanting to themselves , but follow it to their power , it will infallibly derive down the first , that is , right fa●th : since then every thing is what it is , by its having such a nature in it , tradition having in it the nature of a rule , is indeed a rule : wherefore he who denies that tradition has in it the nature of a rule , denies by consequence that mankind is mankind ; and he who denies it , having in it all that is requisite to the nature of a rule , to be a rule , denies by consequence a rule to be a rule . § . 14 my last instance showing withal more amply the use of first principles , shall be of that identical proposition which grounds the whole nature of discourse : and 't is this , [ the same is the same with it self ] which is thus made use of . the copula [ is ] expresses the identity or ( as we may say ) the sameness of the subject and predicate which it connects , and 't is the aim of reason to prove these two terms identify'd in the concsusion , or ( which is all one ) that that proposition we call the conclusion is true. but how shall this be prov'd ? a third term is sought for , which is the same with those two others , and thence ' t●s evinc'd that those two are the same with one another in the conclusion ▪ and why ? because otherwise that third term would not be the same with its own self , or be what it is , if it were truly the same thing with two others , and yet those two were not the same thing with one another ; but it would have division in its very nature , or not be its self ; being in that case distracted into more essential natures , ( that is , being chimerical , and consequently two things ) according to one of which , 't is the same with one of those terms ; according to the other , the same with the other : which being impossible , in regard every thing is precisely what it is , or the same with it self , it follows likewise that 't is impossible that a conclusion thus deduc'd should not be true ; or , which is all one , that the extreams of it should not be the self-same , as far as concerns verifying or justifying the truth of the propositions . for example , in this syllogism : virtue is laudable . courtesie is a virtue . therefore courtesie is laudable . the two first propositions being true , and the copula [ is ] expressing identity of the extreams , we see that laudable and courtesie must needs be the same with virtue ; wherefore also , either they must forcibly be the same in the conclusion , or else virtue must be not one but two ; that is , must involve in its self two dis-agreeing natures , according to one of which 't is the same with laudable , and according to the other , with courtesie ; by which means courtesie and laudable become not the same in the conclusion . but 't is impossible virtue should have intrinsecal disagreement or division within its own self , or not be the same with its own self ; ( or , which is all one , be not-it-self . ) wherefore 't is impossible those two terms truly exprest to be the same with virtue in the premises , should not be the same with one another in the conclusion ; or , which is all one , 't is impossible that the conclusion should not be true. § . 15. hence is seen that the light of reason , or that light by which we draw new knowledges out of fore-going ones , is that very light which shines in th●s self-evident proposition , the same is the same with it self : which would make one think verily this identical proposition were neither ridiculous nor good for nothing ; as also ( which our great doctor will wonder at ) that if the terms be freed from ambiguity , and a middle term be rightly chosen , a man who understands logick may come to be infallibly assur'd of his conclusision ; for the same reason a mathematician may be infallibly certain that omne triangulum habet tres angulos aequales duobus rectis ; and upon this assuran●e given him by these ridiculous first principles , as our ridiculous logician calls them , grow so hard hearted in holding to his conclusion thus demonstratively deduc'd , that he will not forgo it , though two admirable vndemonstrating doctors of no principles , dr. st. and dr. t. break jest after jest ( which my friend calls here fair admonitions . ) upon principles , demonstration , rule , &c. and upon me for holding them ; even so far as to make good dr. t. quite despair of convincing me , as he here soberly and sadly complains to his reader , pref. p. 3. § . 16. lastly , hence is seen in what way we make use of this first principle , the same is the same with it self ; and the like is to be ●aid of others of this nature : to wit , thus ; that , if the discourse be so fram'd as necessarily to engage the verity of that first principle , it must most inevitably and infallibly be certain and demonstrative ; but , if the discourse clash with it and thwart it , 't is as certainly contradictory , absurd , and false . § . 17. i foresee this first principle now spoken of , which grounds all reason , will even for that regard incur dr. t's high dis-favour as well as its fellows : ( for a very small stock of reason will serve to set up a talking divine , and too much will quite break him ) and therefore i have a great desire to reconcile them , by letting him see that himself through the goodness of nature is forc'd to guide himself by those first principles , though he strive all he can to pervert nature , and slight them ; nay , that himself must grant that identical propositions deserve to be call'd and esteem'd first principles , after all this ranting and swaggering noise against them . to do this ▪ i will put them on his side , hoping his own interest , passion and partiality , to wh●ch his reason seems a sworn slave , will invite him to see that truth , which in other circumstances he was not capable of . in his rule of faith , p. 183 , 184. he combates sure footing , as making moral motives and arguments necessarily produce their effect upon a free agent , the will of man ; and argues pretty well against it ( if he were not mistaken all the while ) out of the nature of man as free : and , certainly , he must see 't is his own best and closest play to contend that i subvert the nature of a free agent , as such , by my discourse ; and what means this , but that my discourse makes that which is free to be not-free : and is not this as plainly to say that i wrong that principle , what 's free is free , as man can speak ? if he say 't is not : i ask him what first truth or principle i wrong by making that which is free to be not free ? if i wrong no principle , my discourse would be unblameable ; if any , the wit of man can assign none but that identical proposition , what 's free is free ; this and onely this be●ng formally oppos'd to that other in which he must contend my discourse is faulty , namely , the sustaining that what is free is not free . again , ( as was said ) a contradiction is the chief of falsehoods , and being faulty in point of truth , and all fault or defect being , as such , a negative or privative , its malice can onely be known by the positive good which it violates or excludes , that is , in our case by the opposite truth which it destroys . but the proper opposite to a contradiction is an identical proposition , as hath been shown ; also it s proper opposite ( it being a chief falshood ) is a chief tru●h or first principle ; therefore not onely all first principles are identical propositions , but in case those were not establish'd first , contradictions would be harmless innocent fools , hurting no truth or principle in the world ; and even though they be establish'd , dr. t. tells us very seriously , pref. p. 38. they are good for nothing ; and so still he pleads for the innocency of contradictions , and disgraces their enemies , first principles ; one would guess he hath far more of those on his side than of these ; as it will appear when his answer to sure footing comes to be scann'd , and particularly in that passage i lately cited ; where though it be the most plausible part of his book , yet it shall be shown partly hereafter in this treatise , partly more in the next , that he mistakes the natures of necessity , liberty , will , and even manhood ; or else , when he haps to hit right , mis-applies his objections to the wrong parts of my discourse . § . 18. if after all this , dr. t. cannot conceive that the first principles are identical propositions , let him imagine a man divested of the knowledge of all identical propositions , and then let him tell me how or in virtue of what such a man could either judge , know or discourse ; or let him show me what could h●nder such a soul from taking direct contradictions to be first principles , and adhering to them as such ? since on the one side , they are of a large extent , as principles use to be ; and on the other side , he sees no principle they are opposite to , and so ought to take them for tru●hs . when dr. t. gives the world ●at●sfaction in this point , i will follow his nonsensical admonition ▪ and renounce all pr●nciples as far as god and nature will give me leave ; for in that case nonsence would be the best sence , and contradictions the perfectest truths : but till he does this , he must remain in his despair of convincing me , i cannot for my heart help it . § . 19. i shall adde one word more to the truly learned reader ; our imperfect manner of knowing in rhis state , obliges us to detail , or , as it were , divide the object we would know into many abstracted , inadequate , or partial conceptions , which we use to rank orderly in the ten predicaments , and then to compound those single conceptions into propositions , and those into discourses : whereas separated substances when they know any object neither compound nor divide at all , but with one intuitive view see the whole to be as it is . wherefore there is nothing in all our knowledges that in the manner of it comes so near their way of operating as our act of knowing identical propositions . it divides as little as is possible for our state ; for it predicates the whole of the whole ; for which very reason it as little compounds again ; and did not our condition here forcibly exact o● us to frame a proposition , or connect together inadequate notions by a copula when we would express a truth , it would be a kind of intuitive seeing the thing as it is ; and so indeed after a sort it is , but confused , ( all clearness here arising from a perfect distinguishing our notions ) yet it resembles not a little in its absolute evidence , immovable firmness , and its nearest approach possible to simple intuition : whence it hints to a soul de●irous of truth , the glorious satisfaction it will enjoy , when the screen of our body is taken away , to have at one prospect all the whole creation and each single thing in it , presented to her ravish'd understanding , and seen to be what they are , with a far greater evidence , possest and held with an incomparably greater firmness , and penetrated by a transcendently more excellent and simple manner of knowing , than wh●t we now experience here in those weak yet best resemblances , our knowledges of the first principles . and indeed ' ●is but fitting , that those supreme knowledges , which ground both our definitions , the matter , and all force of consequence , the form of our inferiour way of knowledge by reasoning , should be nearest ally'd to the manner of knowing proper to those higher sort of intellectual creatures ; that so , as the wisest order of the world requires , the supremum infimi may touch or immediately confine upon that which is infimum supremi . § . 20. by this time i hope those learned and intelligent persons to whom i address this discourse , will discern i had some reason to hold identical propositions to be first principles . i beseech them to review all dr. t. hath said against them either here or in any other place ; and when they have discover'd it all to be meer empty drollery , they will justly wonder at his confidence , that dare appear before scholars in print , and think to carry it off with soppish jests , as if his readers had onely risibility in them , and no rationality . yet in reliance on these unfailing grounds , he ends with a declaration to all the world , that if there be no other principles but such as these , meaning identical propositions , he neither has any principles , nor will have any . an excellent resolution , and hard to keep ! yet i 'll wager ten to one on his head that in despight of both art and nature he shall hold it as well as any man living : and that when he comes to lay any principles of his own , the terms shall be so far from identical , that all the wit of man shall not make them hang together at all . § . 21. the sum of th●s whole discourse about principles , is this : all science à priori is thus originiz'd . the first being is what he is ; that is , self-existence is self-existence , and so essentially unchangeable : wherefore the essences of things depending solely on the relation they have to what is in in god , that is , to what is god , are unchangeable likewise , or are establisht in their own being , that is , fixt in their own particular and distinct natures , which we fitly express by identical propositions , affirming them to be what they are . hence they become capable of having the determinate bounds of their natures described in certain forms of speech call'd definitions ; which are nothing else but expressions of their distinction from all other things in the world. the way to make these definitions is two-fold . one by collecting the natural sayings of the generality of mankind about that thing as such , and then observing in what notion those several sayings of theirs do center ; the distinct expression of which must needs be the definition . for they knowing through practical self-evidence the distinction of one thing from another by a perpetual converse w●th them , have the right notion or nature of the thing in the●r minds ; and those sayings genuinely deliver'd , are the proper effects of that notion , imprinted there by the teaching of nature . the ot●er way is , by sorting all our notions under certain distinct heads , and then dividing the highest or most general notion in such a head , by i●trinsecal differences , till by descending they light on that difference which constitutes , and ( joyn'd with the genus which it divides ) defines that nature . the definition had , that is , a di●●inct knowledge being gain'd of what 't is in which any nature ag●ees with others , and in what it differs from them , reason has more room to stir her self in , or more matter to work upon in order to bring things to a further distinction and clearness : and first , by a due consideration and reflexion , practical self-evidence still assisting , ( for the greatest men of art must n●t leave off being children of nature ▪ nay perhaps 't is their best title ) the proper causes and effects of such a nature begin to appear ; and thence middle terms for demonstrative syllogisms disclose themselves , and science begins to spread it self and advance . or , if two notions are to be shown connected , which seem'd remote , the notions which directly compounded their definitions are to be resolv'd farther , and their resolution pursu'd , till something appears in both of them which is formally identical , that is , till some identical proposition comes to be engag'd . for example , if one would prove that virtue is laudable , he will find that laudable is deserving to be spoken well of , and practical self-evidence as well as reason telling us that , our speech being fram'd naturally to express our thoughts , that thing deserves to be spoken well of , which deserves to be thought well of ; and that what 's according to our right nature , or true reason , deserves to be judg'd right or good , that is , thought well of ; and withal , that virtue is a dispositi●n to act according to right reason , it comes to appear that virtue and laudable have in the●r notions something that is formally identical , and that this proposition , [ virtue is laudable ] is as certain as that what 's according to right reason ( or humane nature ) is according to right reason : which seen , the thing is concluded , and all further disquisition surceases . § . 22. this is my method which i observe to my power , whenever i profess to demonstrate : onely because we are not discoursing in severe logical form , i endeavour to engage at the very first identical propositions , or the first principles , to avoid all possible cavil which uses to take occasion , from a definitions being too large or too narrow , to confound and obscure the discourse . which being so , i challenge dr. t. before our peers , as he pretends to be held a scholar and an honest man , to declare why in his preface , p. 26. he tells his readers , without any the least proof , that certainly , the sacred names of principles and demonstration were never so profan'd by any man before . let him , i say , state the natures of principles and demonstration , and then make out in what my way of discoursing wrongs either of them . this done , let him show what his has in it elevating it beyond meer superficial talk. till he does this , i accuse him of affected ignorance in himself , and unjust calumny towards me ; and that he stands hooting ( or , as himself elsewhere call'd it , whooping ) aloof with flams and jeers ▪ but dares not for his credit come close to the point : as judging it his interest and safety to avoid by all means the settling any conclusive method of discoursing ; lest his loose drollery , which now is the onely stickler , and domineers so briskly , come then to be quite out of countenance , and hang its head very sorrily ; being by that means discovered to be perfectly insignificant , and good for just nothing at all . discourse iv. how dr. t. advances to prove a deity , by denying the absolute certainty of all sciences but mathematicks . § . 1. we have seen how unfortunate dr. t. has been in impugning my first principles and method of discoursing : it comes next to be examined how successful he is in settling his own . but ere i come close to that matter , i must say something to his impertinent drolleries , because he thinks them rare things , and ( as appears by his carriage all along ) places most of his confidence in those trifles ; nay , which in my mind is no very wise project , he would have his readers think those feathers weighty , because they are gay . besides , these are my onely confuters , and so 't is in a manner my duty not to neglect them . § . 2. he challenges me , p. 4. to have threatned never to leave following on my blow , till i had either brought dr. st. and him to lay principles that would bear the test , or it was evident to all the world they had none . and i conceive i performed this in my inferences at the end of faith vindicated , and had done more but for certain reasons which i gave in my preface . but this was no such great threat : i knew them prone enough of their own genius to do voluntarily things of this nature ; and now both of them have , like true friends , conspir'd to do me that favour of their own accord . for dr. t. declares here to no fewer than all the world , that he neither has any principles , nor will have any , if there be no other but identical propositions , as , speaking of first principles , i have prov'd there are not ; and dr. still . has laid such principles of late , as would make any understanding man that reads them , swear he is as far from having any as his friend . excellent ones indeed he puts at first , but the mischief is , they make nothing at all for his purpose : some fumbling propositions there are that make for his purpose , but the ill luck is , they are so far from having the least semblance of principles , that no wit of man shall ever make them look like good conclusions : and to put it to the trial , if out of any principle forelaid there , he can infer that main and in a manner onely point , viz. that scripture's letter is the rule of faith , and put it in a conclusive syllogism or two , i promise him upon the sight of it to become of his perswasion . but my friend tells me here , he perceives great minds are merciful , and do sometimes content themselves to threaten , when they could destroy : and , in return i tell him ▪ i am sorry to find by these words , that a certain person not unknown to him , is far from having a great mind , who immediately upon the publishing my letter of thanks , fought to destroy me without threatning . § . 3. i charg'd him formerly , and now charge him again , to make the rule of christian faith , and consequently faith it self , to be false ; also i charg'd the same position in equivalent terms upon a sermon of his , and that as to the chiefest and most fundamental point , the tenet of a deity : and still am ready to maintain that charge . but first 't is observable that on this occasion my friend is grown much out of humour , and from the merry conceited ▪ vein of wit and drollery , falls into down-right scolding : with — he knew in his conscience — he durst not cite , &c. — notorious falsehood — groundless calumny — he durst not refer to the place , &c. — this is the man — it would make any other man sufficiently ashamed — he may blush to acknowledge , &c. why , what 's the matter ? surely there is something more than ordinary in the business , that makes a man of mirth , of late so pleasant , on a sudden thus pettish . he says i durst not cite the words of his book or sermon : how i durst not ! i will not be so rude as to use dr. t's words here , p. 35. certainly one would think that this man has either no eyes , or no forehead ; but i must say that all who have eyes may see , and all who have any degree of sincerity will acknowledge that i did cite those words out of his book in faith vindicated , p. 171. where i fastened that position on him , dr. st. his abetter , and their adherents . and , as for the words of his sermon , it was no proper place to cite or confute them there : it was enough there to add , as i did , after my charge , these words , [ as may perhaps more particularly be shown hereafter ] relating to a future examination of it intended in another treatise . i use not to confute books in prefaces , as is the late mode of answering : witness dr. pierce against mr. cressy , the dissuader against the discovery , and dr. t. here against three of mine ; which , as his friend sayes well , is like rats gnawing the corners of books , or ( as dr. t. himself expresses it here ) manfully nibbling . § . 4. but i may blush ( he says ) and what 's the crime ? why , to acknowledge that ever i have read my lord falkland , mr. chillingworth , and doctor stillingfleet , and have no better a style and way of reasoning ; whom he praises for persons of admirable strength and clearness in their writings . what would he have ? i freely confess , and ever did , that they are persons of much wit and a clear expression ; yet i never understood till now that men us'd to read their books to learn a good style and methods of discoursing . as for their admirable strength , i could never find it . the strength of a discourse , as i imagine , consists in its grounds , not in witty plausibilities and and fine language : though i know dr. t. who seems never to have aym'd at any higher pitch , thinks verily such ingenious knacks make a discourse stronger than all the principles in the world . and for them all put together , if dr. t. can show me any one principle in any of them , which they heartily stand to , able to put christian faith beyond possibility of falsehood , i promise to yield all i have writ for false , and accordingly renounce it . § . 5. as for their clearness , and dr. t's too , whom i rank with them in that quality , having really a disposition to do him all just honour he makes himself capable to receive ; i acknowledge 't is found in them to a fair degree of excellence . but i must distinguish clearness into two sorts : one that clears their own thoughts by means of language , the other that clears the truth of the point in dispute , which is done by means of principles . the former makes the reader understand them , the latter makes him understand truth . the one renders it clear that they say thus ▪ the other makes it clear that they say right when they say thus . in the first sort of clearness they have not many fellows ; in the latter , they are like other mortals , or rather indeed they are quite destitute of it . for being utterly void of grounds , they leave the point unseen to be true , that is , obscure , and far from clear. and if dr. t. thinks i wrong them , i desire him to show me either in any of them , or in himself , any principle he can justly call theirs or his , and then go to work logically , and make out how and by virtue of what its terms hang together ; and if he can do this , i shall acknowledge publickly my errour , and make them all honourable satisfaction the very next piece i print . in a word , they are pretty dextrous at pulling down , or bringing all things to incertainty , as becomes men of wit and fancy ; ( and what easier than to raise a thousand wild objections at rovers , without ever heeding the natures of the things ? ) but a● building , which requires a judgment made steady by grounds and principles , they ever did , and ever will , and so must all who follow their steps , fall infinitely short . § . 6. as for my style ; i declare that i regard it no further than it serves to express my thoughts ; especially not intending to perswade the vulgar rhetorically by advantage of language , but to prove severely the point to scholars by the connectedness of my sence . i am of st. austin's mind , that , in this circumstance , an iron-key is as good as a golden one , where no more is requisite , but aperire quod clausum erat , to open what was before conceal'd or shut . in my younger years and spring time of my life . i apply'd my self much to those flourishes of poetry and rhetorick ; but i am now in my autumn ; and my riper thoughts applying themselves to study knowledge , the flowers fell off , when the fruit-time was come . i endeavour , as far as i am able , to fill my mind with grounded and sollid reasons for the point in hand , and then let my sence give me my style , and not frame my sence to my words , or make my words supply the want of sence , as gay discoursers use . besides , no mans attention is infinite ; and so , should i mind my style too much , in all likelihood i should mind sence ( which i a thousand times more value ) less ; and i take this to be one reason why dr. t. ( for otherwise the man has a very good wit ) heeding his style and words so extreamly much , scarce attends at all to his sence ; or , ( as an ingenious person reading this preface exprest it ) had rather be guilty of ten errours than one incongruity . lastly , how does dr. t. know my style , were i to make a sermon ? does not every oratour know that the style due to a sermon and a strict discourse of close reason , are the most different imaginable ? i will not say dr. t. has no good judgment in words , for this would make him good for little ; but i must say he was very rash in concluding absolutely of my style from seeing it in one kind of matter onely , and this the most incompetent of any in the world , to show what language one is master of . now to his sermon ; and let him remember 't is himself forces me to lay open the weakness of his discourses by his frequent and scornful provocations : which i was very loth to do in this circumstance , lest it might wrong the common cause of christianity against atheism . but i consider'd that , should christian divines acquiesce and seem to consent by their carriage that they judge such quivering grounds competent to build their faith and the tenet of a deity upon , it would be a far juster scandal to atheists , than 't is to disclaim from them , and avow in the name of the rest the absolute certainty of those maxims which ground our persuasions as christians . add , that it was my duty to those who yet are firmly persuaded of their faith , not to permit them to slide into a less hearty conceit of it than the nature of faith and the obligations springing from it , do require at their hands . these considerations justifying me fully to the world , and dr. t's daring provocations particularly to h●s friends , i resolv'd to answer his challenge ; though i foresee my discovering the weakness of his discourses upon this subject , engages me to make better of my own in conf●tation of that irreligious sect , of which i here acknowledge my self a debtor to my readers , and shall perform that obligation , as soon as i have done with those pretenders to christianity who make faith and its grounds uncertain . ●nward ulcers are far more dangerous , and require speedier cure than those which are without . § . 7. his intent in his first sermon was to show the vnreasonableness of atheism upon this account , because it requires more evidence for things than they are capable of . but let us christians take heed that we give not scandal to atheists , and obstruct their conversion by exacting of them what is opposite to the true nature god has given them , or right reason , and requiring of them impossibilities . and for this end , let us impartially consider what 't is we invite and perswade them to , viz. to assent to the existence of a deity , and other points of faith , as certain truths , nay lay down their l●ves , upon occasion , to attest they are such . and what is it to assent ? 't is to say interiourly , or judge verily that the thing is so . and can a motive or reason possible to be false , ever induce in true reason such an obligation , or work rationally such an effect ? how should it be ? since in that case a man must on the one side judge the thing impossible to be false , because he is to assent to it as a truth ; and yet must at the same t●me necessarily judge it possible to be false , because he sees the motives he has offer'd him raise it no higher : that is , he must hold both sides of the contradiction , which is absolutely impossible . now true evidence that the thing is so , takes away all possibility of falsehood , and so obliges to assent ; and if dr. t. produces such proofs as make the point truly evident , an atheist is unreasonable and obstinate if he do not assent to it : but , if by those words , atheism is unreasonable because it requires more evidence than the things are capable of , he means that the things afford no true evidence at all , and judges atheists unreasonable for not assenting without true evidence because the things afford none , he in effect tells them they must forfeit their manhood ere they can be christians ; than which , nothing can more reflect on the profession of christianity , or be more unworthy a christian divine to propose . let us ●ee how far dr. t. is blameable in this particular . he discourses thus ; and since he so earnestly presses it , we will take his words in order . § . 8. aristotle ( says he ) hath long since observed how unreasonable 't is to expect the same kind of proof for every thing which we have for same things . aristotle said very well . for , speaking of proofs in common and at large , those we have for success in our exteriour actions , on the hopes of which we proceed to act , are for the most part but probable : but this reaches not our present business about a deity , ( in order to which this preamble is fram'd ) where exteriour acting will not serve the turn , but an interiour act of assenting to the existence of such a soveraign being is necessarily requir'd : the question then is , whether aristotle did or could with any reason say that a rational creature ( that is , a creature whose nature 't is to deduce conclusions by discourse from premisses , or build the certain truth of those , upon the certain truth of these ) could be oblig'd , in true reason , or acting according to right nature , to assent , judge or conclude a thing true , without such motives or proofs which did conclude it true ; or that , what concluded a thing true , did not also conclude it impossible to be otherwise , or to be false . 't is granted then that in our exteriour operations , exercised upon particulars where contingency rules , we must rest contented with probabilities of the event , and proceed to act upon them , the necessity of acting obliging us ; for , should all the world surcease from action till they were assur'd of the good success of it , all commerce and negotiation must be left off , nay all the means of living must be laid aside ; but then we are not bound to assent or judge absolutely that the thing will succeed well , because we have no certain grounds or conclusive reasons for it , but onely that 't is best to act , though upon uncertain grounds of the success , for which assent also we have absolute evidence from the necessity of act●ng now spoken of . whereas , on the other side , where the whole business of our christian life , ( which , as such , is spiritual ) is to worship god in spirit and truth , or approach to him by ascending from virtue to virtue , that is , from faith to hope , from hope to charity , the top of all perfection ; the whole interiour fabrick is built on a firm assent to the truth of the points which ground our profession . wherefore , if the foundation for this assent be not well laid , all the superstructures of religion are ruinous . now nature having fram'd things so , and the maxims of our understanding giving it , that those who guide themselves by perfect reason , that is , the strongest and wisest souls , are unapt to assent but upon evidence , ( whereas the weaker sort ( as experience teaches us ) are apt to assent upon any silly probability ) hence unless such men see proofs absolutely concluding those points true , they are unapt to be drawn to yield to them , and embrace them as certain truths ; especially , there being no necessity at all to assent as there was to act outwardly , in regard nature has furnish'd us with a faculty of suspending , which nothing can subdue rationally ( in such men at least ) but true evidence had from the object , working this clear sight in them either by it self , or else by effects or causes necessarily connected with it. other evidences i know none . it may be dr. t. does . let us see . § . 8. mathematical things ( says he ) being of an abstracted nature , are onely capable of clear demonstration : but conclusions in natural philosophy are to be proved by a sufficient induction of experiments : things of a moral nature by moral arguments , and matters of fact by credible testimony . and though none of these be strict demonstration , yet have we an vndoubted assurance of them , when they are proved by the best arguments that the nature and quality of the thing will bear . this discourse deserves deep consideration . and first it would be ask● why metaphysicks are omitted here , which of all others ought to have been mentioned , and that in the first place , since its proper subject is those notions which concern being , and to give being or create , is the proper effect of him who is essential being ; whence it seems the properest science that is to demonstrate a deity , in case metaphysical things be demonstrable ; and that they are such , dr. t. himself cannot deny ; for if ( as he says here ) things are therefore demonstrable because they are of an abstracted nature , the object of metaphysicks , which is being , is far more abstracted from matter and so from motion , and its necessary concomitant vncertainty or contingency , than is quantity , the subject of mathematicks ; for this primary affection of body is the ground and proper cause of of all variation and unsteadiness , since all natural motion or mutation arises from divisibility : yet , because all science is taken from the things as standing under our notion or conception , and not according as they exist in themselves , where thousands of considerabilities are confusedly jumbled into one common stock of existence or one thing ; also because we can abstract by our consideration the notion or nature of quantity , nay consider the same quantity meerly as affecting body , as it were , steadily , or extending it , without considering the same quantity as the proper cause or source of motion ; hence the mathematicks have title to be truly and properly a science ; for this abstraction , or manner of being in our mind , frees the notion or nature thus abstracted ( that is , the thing , as thus conceiv'd by us ) from vncertainty , nay indeed fixes it in a kind of immutability ; whereas were it consider'd as found in the world , there would be no firm ground at all for any discourse . for example , perhaps by reason of the perpetual turmoil of things in nature , there is not to be found in the world any one body either mathematically straight , circular , or triangular ; yet because the nature of body conceiv'd as in rest bears it , & we can abstract from motion , and so consider quantitative things according to what they can bear in themselves , taken as not moving , or in rest , therefore we can make such steady notions , and when we have done discourse them , and ground a long train of new conclusions ( which we call a particular science ) upon such a nature thus conceiv'd . § . 9. and for that reason i would gladly know why ethicks or morality is not equally demonstrable as mathematicks . for we can equally abstract those moral notions of virtues and vices , and consider them apart , as we can do those mathematical ones of lines and numbers . i know 't is grown a common humour in the world , taken up i know not how , by course , and continu'd none knows why , to think otherwise : but i must confess i never could discern any reason for it , and shall be thankful to that man who can show me any that convinces . in the mean time i give mine for the affirmative ; which is this , that the same reason holds for ethicks as for mathematicks , since all the perquisits for demonstration are found in the one as in the other . to put it to the test , let 's consider what euclid does when he demonstrates , and by virtue of what : we see he puts his definitions and some common maxims peculiar to that subject , and then by his reason connecting the first deductions with his principles , and the following deductions with the foregoing on●● , weaves them into a science . and is it not evident that we can as well know what 's meant by those words which express virtues and vices , and so as well define them as we can those other ? also that the common maxims of morality are as self-evident to humane nature as any first principles in the world ? i admire then what should hinder ethicks to be as perfect a science as the clearest piece of mathematicks , since we can equally abstract the several notions handled in it from matter , equally define them , and , consequently , assisted by common maxims equally-evident , with equal clearness discourse them ; which is all that is requir'd . § . 10. if it be said that particular moral actions are liable to contingency ; 't is answer'd that this hinders not but the speculative part of morality is a true science : even mathematical demonstrations , when reduc'd to practice , and put in matter , are subject also to contingency , as we experience daily in mechanicks : and yet the speculative part , which abstracts from matter , is never the less scientifical . § . 11. the greatest difficulty is in that cardinal virtue call'd prudence ; and i confess that because the exercise of this virtue is surrounded with an incomprehensible number of accidents , and way-laid , as it were , with all the ambushes and stratagems of fortune ; and consequently to make its success certain , we must be put to fathom the natures of many several things ; nay more , their combinations or joynt-actings with their several circumstances ; and especially of those things which are the common causes of the world , as the influences of the sun , moon , and other stars , ( if they have any that is considerable ) and lastly of the elements which 't is impossible for our short-sighted knowledge to reach ; hence prudence , in its execution , or put in matter , is liable to more contingency by far than any piece of the mathematicks , where we have but one or two single notions or natures to grapple with and weild ; yet notwithstanding all these difficulties , i must still contest that the maxims of prudence , upon which its dictamens are chiefly grounded , are self-evident practically , and to the learned demonstrable , viz. that we ought to sow and plant in their proper seasons , that 't is best for merchants to hazard though they be insecure of the event , and a thousand such-like . § . 12. i expect dr. t. will object the fickle nature of the will , which renders all contingent where this perpetually-changing planet has any influence . but yet there 's a way , for all that , to fix this volatil mercurial power , and make it act with a constancy as great as any other thing in nature . to conceive how this may be effected , we are to consider that the will too has a peculiar nature of its own , which it can no more forgo than the most constant piece found in nature can do its : that is , the will can no more leave off being a will , than a rule can not-be a rule , faith not-be faith , or any other of those ridiculous identical propositions ( as dr. t. calls them ) not be true . now the will being a power , and powers taking their several natures from their objects , or , as the schools express it , being specify'd by them , and the object of the will as distinguish'd from the understanding , being good , and this propos'd to it by that knowing power ; that is , good , ( at least ) appearing such ; if it can be made evident that such a thing can never appear a good to the subject thus circumstanc'd , 't is demonstrable the will cannot will it , nay as evident as 't is that a will is a will. § . 13. to apply this to particulars : in case there be a trade or profession of merchants , and it be evident to all the followers of that sole employment , that themselves , wives and children must starve unless they venture to sea , the notventuring can never appear to them ( thus circumstanc'd , that is , addicted to that onely way of livelihood , as is suppos'd ) a good ; and so 't is demonstrable that ( abstracting from madness or exorbitant passion , which is not our case ) they can never will not-to-venture . or if a great multitude of men have embrac'd no profession but that of the law , and , as we 'll suppose , have no other livelihood but that , so that it becomes evident it can never appear a good to them not to take fees ; 't is as certain they will not refuse them , as 't is that a thing is it self , or that a will is a will ; because a will is a power whose essence 't is to have such an object as is appearingly good. § . 14. to come closer to our purpose . suppose innumerable multitudes of fathers or immediate predecessors in any age had an inclination to deceive their children or immediate successors in the world , and consequently that the immediate end they propos'd to themselves were to make them believe such points of faith were received by them from forefathers , which were indeed newly invented ; these men , i say , in case they must see it impossible to compass that end , viz. to deceive the under-growing world in so open a matter of fact , it follows that ( end , motive , and good being the self-same thing in our case ) it must necessar●ly appear to them no good , or want all power of moving them , since a seen impossibility can never be a motive to one not frantick : wherefore 't is as certain they cannot conspire to will eff●ctually in that circumstance , nor consequently to do such an action , as t is that the will cannot will any thing but an appearing good , that is , as evident as 't is that the will is it self . and this is the true force of my argument as to that part of my proof , ( sure footing p. 78. ) however dr. t. is pleas'd perpetually to disguise it , that it may better become his necessary drollery . how then ? is not the will free ? i reply , it is not free in this , nor is it at the will 's pleasure to chuse whether it will be its self or no : whenever therefore its essence is engag'd , those acts are not free ; in all other cases where its essence is not engag'd , 't is free , provided there be on the objects side variety enough for choice . yet in those former cases those acts of the will are voluntary , because they are hers ; and more voluntary , because they are more according to what 's essential to her , or to her very nature . § . 15. as for natural conclusions being prov'd by a sufficient induction of experiments , i must absolutely deny any induction to be sufficient to beget new science , if it be understood of experiments alone , without the assistance of common maxims in that affair . and i would gladly be inform'd why physicks or natural philosophy should be debarr'd the power of deducing its conclusions scientifically , or , why the same reason holds not for its being a science , as does for the mathematicks and morality . we can arrive to know the meanings of those words which express natural notions , as heat , cold , moisture , driness , &c. again , the common maxims belonging to nature are full as evident as any in the mathematicks or morals ; as that a dense or less divisible body prest against a more divisible ( or rare ) one will divide it , and such like . we can consider too those natural notions abstractedly ; and , so , define them , and discourse them evidently , thus abstracted ; which is all that is requisite to a science . it would be well consider'd then why we ought to relinquish that method , which is , confessedly , the road way to all science in the mathematicks , and take up , instead of it , this new and contingent way of induction . the objections against this discourse are the same which are made against morality's being a science , to which i have lately spoken . but dr. t. is pardonable in this mistake , because he errs with a great multitude , and those too very ingenious persons ; who , unfortunately missing the right method to science , and having taken a prejudice against all beginning à priori by way of principles , conceit natural knowledge onely attainable by amassing together great multitudes of experiments . and as they who pursue that fruitless study of the philosophers stone , light upon many pretty things by the way which entertain and please their fancies , and , by that means , decoy them forwards to spend their thoughts , their money and industry to little purpose : so they who solely affect this way of experiments , hit upon many pleasant and delightful productions , useful indeed to some degree for practical men or artificers ; but full as barren to create any new science , as the other to make gold. whence , though i dare not be so bold as to suggest my advice , yet i crave leave humbly to express my wish , that those excellent wits would think fit maturely to consider in the first place whether they be secure of their method ; which will be best determin'd by looking into the nature of humane discourse when rightly made ; and discovering by what means 't is effected when we conclude evidently some new truth in the mathematicks , or any other science , and then considering whether meer induction have any such virtue . the zeal i have that the precious thoughts and diligent industry of such ingenious pursuers of truth should not miss their end , transports me a little unseasonably , and perhaps needlesly , beyond my present duty ; for which yet i know their candour such , that i shall easily obtain their pardon . § . 16. it follows in dr. t. matters of fact are to be proved by credible testimony . but what i desire to know is , whether any testimony is to be held credible for any thing , unless it either be , or at least be held , hic & nunc , infallible in that affair : for credible signifies [ to be believed ] and belief is a yielding over the understanding to assent upon authority , and all assent is a saying interiourly the thing is : now that any man can according to maxims of true reason say interiorly , that is , judge or hold the thing is , and yet at the same time judge that the persons on whose sole authority that assent is built , are hic & nunc fallible , that is , may perhaps be actually deceiv'd , and consequently that the thing it self is possible not to be , is direct●y to judge that a thing may at once be , ( since he assents it is ) and yet possibly not be , because the authority upon which its being so as to my knowledge solely depends , may possibly be in an error , or deceiv'd actually in that very particular . § . 17. again , by these words [ matters of fact are to be prov'd by credible testimony ] i suppose he means [ prov'd true ] or , which is all one , impossible to be false : now i would gladly know of dr. t. whether a testimony possible to be deceiv'd , or fallible hic & nunc in such a business , is able to prove that that very matter built onely on such a testimony , is impossible to be false . but if he means that matters of fact are not provable to be true , but onely to be probab●e or likely-to-be true ; then 't is the probability of those matters which is concluded to be true , and not those matters themselves . § . 18. i wish i could see an answer in a sober and candid way to this or any such argument . the best i have had yet is given here ( p. 16. ) in these words , all humane testimony is fallible for this plain reason , because all men are fallible . good god! is it possible there should be found among mankind a writer so weak , as to put that for a plain reason which is so plainly contrary to common sence ? is it so plain that all mankind may be deceiv'd in their sensations , on which kind of knowledge authority or testimony is built ? may all the world be deceiv'd in judging whether the sun shin'd or no yesterday , or that themselves live in such towns , converse with acquaintance , or lastly that they live ; since they may be equally deceiv'd in their experience of this , as in their dayly sensations of familiar objects ? yet dr. t. hopes by virtue of the plain evidence of this one paradox to overthrow the certainty of tradition ; nay the certainty of all natural sciences to boot , for these according to him are solely built upon induction , which depends on sensations ; and these if we may trust him , are all possible to be deceiv'd . § . 19. and is not faith it self by these grounds left in the same pickle ? it s rule , whether it be tradition or scriptures letter , evidently depends upon humane authority ▪ and this , says he , is all fallible , and what 's built on a fallible authority , ( says common sence ) may possibly be an errour , or false ; therefore 't is most unavoidable from his principles that all faith may possibly be false ; however the shame of owning so unchristian and half-atheistical a tenet , makes him very stifly and angrily deny the conclusion ▪ but he shall never show why 't is not a most necessary and genuine consequence from his position of all humane authority being fallible . i expect that instead of a direct answer to the force of my argument , he will tinkle a little rhetorick against my conclusion , or start aside to a logical possibility that men may be deceiv'd , and affirm that 't is not a contradiction in terms , and so may be effected by the divine omnipotence . but that 's not our point : we are discoursing what will follow out of the ordinary course of causes ; the conduct of which , is the work of the worlds all-wise governour ; whence , if those portions of nature or mankind cannot be deceiv'd without miracle , and 't is most vnbeseeming god to do a miracle which reaches in a manner a whole species , as that no fire in the world should burn , no water wet ; especially if it be most absurd to conceive that god the author of all truth , nay essential truth it self , should do such a stupendious and never-yet-heard-of miracle to lead men into errour , as is our case ; 't is most manifestly consequent it cannot be effected at all , that mankind should be fallible in knowledges built on their constant sensations . § . 20. it follows . and , though none of these be strict demonstration , yet have we an undoubted assurance of them when they are prov'd by the best arguments that the nature and quality of the thing will bear . to this we will speak when we come to examine his firm principle . he proceeds . none can demonstrate to me that there is such an island in america as jamaica ; yet upon the testimony of credible persons , and authors who have writ of it , i am as free from all doubt concerning it , as from doubting of the clearest mathematical demonstration . true ; none can demonstrate there is either jamaica or any such place ; yet i see not why they may not demonstrate the knowledge of the attesters from the visibility of the object , and their veracity from the impossibility they should all conspire to act or say so , without some appearing good for their object , or intend to deceive in such a matter , and so circumstanc'd , when 't is evidently impossible they should compass their intended end . as for his affirming that he is as free from all doubt concerning it , as he is from doubting of the clearest mathematical demonstration ; i answer , that a man may 〈…〉 yet not hold the thing true , as shall presently be shown : and , if dr. t. ple●se to look into his own thoughts , he shall find instill'd through the goodness of nature , by practical self-evidence , more than a bare freedom from doubt , viz. such a firm assent & adherence to it as a certain truth , that he would deem him a madman or a deserter of humane nature , who could doubt of it and in a word , as firm an assent as to any mathematical demonstration ; which why he should according to maxims of right reason have , unless he had a demonstration of it , or at least saw it by practical self-evidence impossible that authority should hic & nunc be deceiv'd , or conspire to deceive , and so held the authority infallible as to this point , i expect his logick should inform me . § . 21. we are now come to take a view of dr. t's performances hitherto . he hath omitted the proper science for his purpose , metaphysicks , ( i suppose because it sometimes uses those hard words , potentiality and actuality , which his delicate ears cannot brook ) and has secluded morality , physicks , and the knowledge we have of the nature which grounds all humane authority and christian faith , from being sciences , allowing it onely to the mathematicks ; which would make one verily think the vvorld were perversly order'd , and odly disproportion'd to the nature and good of mankind , for which we christians agree it was created ; that greater evidence and certainty ( and consequently power to act aright ) should be found in those things which are of far less import , than in those which are of a concern incomparably higher . yet it matters less ( some may think ) as long as we are not bound to assent to any of those conclusions in those respect●ve subjects , the absolute certainty of wh●ch , dr. t's discourse calls into question , or rather denies , whence , i● we have in these , and such as thes● , knowledge enough to determine us to act exteriourly , it may seem to suffice . but now , when we come to faith , where we are oblig'd to assent , or to hold f●rmly , and verily judge the thing true , and where exteriour acting will not do the work , or carry a soul to bliss , but interiour acts of a firm faith , a vigorous hope built on that faith , and an ardent and over-powering love of unseen goo●s springing out of both these , are absolutely necessary to fit us for an union with our infinitely-blissful object ; and the strength of all these , is fundamentally built on the securene●s of the ground of faith. in this case , i say , a rational considerer wou●d think it very requi●●●e that the reasons of so hearty an ass●nt ( but especially for that most fundamental point of the existence of a deity , it being of an infinitely-higher nature and import ) should be f●ll as evident as the most evident of those inferiour concerns , and in comparison tr●fling curiosities . and not that the world should be manag'd on such a fashion as if mankin● were onely made to study mathematicks ; since absolute evidence , his best natural perfection , is according to dr. t. onely found in these . whence we see that mathematicians are infinitely beholding to him , but philosophers not at all , and i fear , christians , as little . now these two points are , according to my way of discoursing , for this very reason taken from the end and use of faith , and the obligation lying on us to hold and profess it true , self-evident practically to the generality of the vulgar , and demonstrable to the learned ; let us see what strong grounds of such an immovably-firm assent dr. t. will afford the world for that first and most fundamental point of all religion , the tenet of a deity ; of which if we cannot be assur'd , all else that belongs to faith is not worth heeding . discourse v. dr. t's firm principle examin'd . of suspence and assent . of great likelihood , freedom from actual doubt , fair probabilities , and other mock-certainties . § . 1. he introduces his discourse thus : so that this is to be entertain'd as a firm principle by all those who pretend to be certain of any thing at all , that when any thing is prov'd by as good arguments as that thing is capable of , and we have as great assurance that it is as we could possibly have supposing it were , we ought not in reason to make any doubt of the existence of that thing . this is dr. t's firm principle , and it should be a kind of first principle too , being so universally necessary that without admitting this , no man can be certain of any thing at all , nor any thing at all be certain to any man. you see , gentlemen , how much depends upon it , and i conceive you will easily conclude it ought to be as evident and as firm as any first principle extant ; since according to his way of discourse , all truths , even the most precious concerns in the world ( particularly the possibility of proving a deity ) must run its fate , and be establish'd or ruin'd by its standing or falling . now my judgment of it is this , that 't is the most ridiculous piece of folly , and the most pernicious abstract of pithy nonsence that ever was laid down since mankind was mankind , by any sober man , for such a principle without which no certainty at all can be had , no not even that there is a god. i charge it therefore with four faults . first , that 't is unprov'd ; next 't is unevident of it self , and so no principle ; thirdly , that were it evident , 't is impertinent to the end 't is produc'd for ; and lastly , it betrays all religion into the possibility of being a lye , instead of establishing it . § . 2. and , first , it appears that he intends it as a conclusion by his introducing it with so that , &c. after his former discourse : but as i have already confuted that , so i discern not any title it has to be sequel from those premisses , in case they were true. for what a mad consequence is this , diverse things bear diverse kinds of proofs , some weaker , some stronger , therefore when we have the best the object can afford us , we are to rest satisfi'd the thing is ? how , i say , does this follow , unless he had first ma●e out , or at least suppos●d , that the least of those proofs was satisfactory ; or that there is no object in the world but is capable of yielding light enough to satisfie ; which position every days experience convinces of falshood , indeed , if he meant by these words , that upon our seeing the thing is capable of no conclusive proof , it is wisdom in us to sit down satisfy'd that no more is to be had , and so surcease our farther quest , i understand him very well ; but that i should be satisfy'd the thing is so , or acquiesce to its truth , ( as he must mean to make it 〈◊〉 for his purpose ) not from the conclusiveness of the grounds it stands under , or the prevalence of the object upon my understanding subduing it to assent , but because that object is capable to bear no more , or to discover it self no better to my sight , is in plain terms to say , that because the obj●ct affords me no certain light to know whether it be or no , therefore i will hold my self well appay'd , and think 't is certain ; or thus , though i see absolutely speaking 't is uncertain , yet as long as i see withal the object can bear no more , or cannot be made absolu●ely certain , i will therefore rest sat●sfy'd , or judge 't is absolutely certain . if this be not his meaning , i desire himself to inform me better : 't is evident to me it can be no other , if he mean anyth●ng at all . his intent is to evince a deity , and i declare heartily i have that good opinion of him as to hope that , settled perhaps in that assent by practical self-evidence as are the vulgar , and not by skill or principles as scholars are , ( for his speculation makes it absolutely uncertain ) he judges it to be absolutely certain : either then he judges his motives he has to evince it , conclusive or no ; if conclusive , there needs no running about the bush to tell us of several kinds of proofs , or laying such whimsical principles , fit for nothing but to make the witty atheist laugh at christianity ▪ but it had been enough to stand to it heartily that the thing must be so , because the arguments he brings conclude it to be so . but , in case he fear'd his motives were not absolutely conclusive , or able to evince the truth of the point , ( and that this is his sentiment appears by his blaming me here , p. 20. for pretending to such to ground faith ) then indeed it was but good policy , or rather plain necessity , to lay some principles , by means of which he might compound the business between the object and the understanding , after the same manner ( though this seems but an odd method of proving ) as friends take up differences between good natur'd creditors and the debtor , when he that owes is willi●● to do his utmost , but yet is not solvent ; and 〈◊〉 was said before ) so to accord the business to avoid rigorous disputes ; that , though the understanding sees , absolutely speaking , the thing is vncertain , and more ligh● , if it could be had , is in reality due ere it can be satisfy'd of its absolute certainty ; yet , because the object is able to afford no more , 't is awarded by their umpire dr. t. that the kind-hearted understanding is to be content to rest appay'd , and hold it notwithstanding to be absolutely certain ; which is the same as to say , that though i do not see the thing to be so , yet because the thing it self cannot be seen to be so , i will fancy strongly or judge i see it to be so . let us parallel it by analogy to our corporal sight , and the discourse stands thus : though i see not the wall to be white , because 't is so far distant , or the air dusky , yet because i can see it no better , the wall thus circumstanc'd not being able to inform my eye clearly ; therefore despairing of the walls affording me any better sight of it self , i will piece out that degree of obscurity in the object , with a strong bending my eyes till i fancy verily i see it to be white ; or rather , out of a civil compliance with it's defect of visibleness , i will verily judge and conclude it to be indeed of such a colour ; and then if any object folly to me for assenting upon infirm grounds , i will tell him he is ill-natur'd and unmerciful , the poor wall has done ( alas ) all it can , and who can in reason desire more ? § . 3. i expect dr. t. will pretend degrees of intellectual sight , and that by a less degree of evidence he sees the thing to be , though 't is not manifested to him by the greatest ; but 't is impossible and even contradictory to common sence to imagine that a reason which fal's short of being ( according to the maxims of right logick ) absolutely conclusive , should beget any true evidence or intellectual sight at all : if then he have no conclusive reason , he is convinc'd to have no kind of evidence : if he have , let him produce it and stand by it ; and not persist thus to wrong the most weighty and most excellent cause in the world , by advancing such r●diculous principles which like gilded babbles look pretti●y at first , but if we come once to grasp them close , instead of solidity and firmness , which ought to be the temper of principles , they vanish into perfect nonsence and contradiction ; importing in effect , that though we ought to hold the absolute certainty of the thing ( for , i suppose he would have his auditors hold so concerning a deity ) yet , because the obj●ct admits no more certainty , we must fancy we have it without the object : which amounts to this , that we must necessarily hold a thing to be that which 't is impossible it should in those circumstances be seen to be ; that is , it must be held to be that , ( viz. absolutely certain ) which at the same time 't is held impossible it should be . is not this strange logick ! § . 4. this firm principle then is far from being prov'd . perhaps , it can need none , and so dr. t. is excusable for not having prov'd it ▪ nay more , commendable ; for , first principles , even by their being first , are incapable of proof , as himself says very well , ( p. 38. ) because there is nothing before them to demonstrate or prove them by ; and certainly , this principle , if any has title to be held one of the very first because ( as dr. t. says here ) no man can be certain of any thing at all , unless he entertains this as a firm principle . wherefore , because it cannot be prov'd or made evident , and yet must be evident , it must be self-evident ; that is , its terms must need nothing to discover their necessary connexion but themselves , or the knowledge of their own notions . to do dr. t. right then , we will take its terms asunder , and then see what they have to say to one another . his principle form'd into a categorical propositi●n , is this : whatever thing is proved by as good arguments as 't is capable of , and as well assur'd to us as it could possibly be , supposing it were , — is — not to be doubted of in reason but that ' t is . where all before the copula [ is ] is the subject of the proposition ; and all afte● it the predicate . this known , that i may offer my adversary fair play , i will endeavour to clear his true meaning , lest cavilling at equ●vocal words , i may justly seem to baffle , as himself does constantly , when i ought to dispute . his pred●cate seems to me very clear and void of all amb●gu●ty : but these words in the subject as 't is capable of ] and [ as it could possibly be ] may bear two sences ; one that the thing is absolutely incapable in any circumstance to be seen more evidently , or absolutely impossible to be better assur'd to us ; or else that 't is onely ●ncapable or impossible to be such hic & nunc , that is , taking the understanding and object thus circumstanc'd , though , absolutely speaking it could most perfectly be seen , and most absolutely assur'd to us : now 't is evident from his instance of jamaica , and the end he designs by it . viz. the knowledge of a deity , that he takes the words [ capable ] and [ possible ] in this later sence ; namely , for what 's such ( partly at least ) from the circumstance , and not wholly from the object it self absolutely consider'd for 't is manifest that jamaica it self is more evidently known by them who live in it than by us , and the existence of the deity more clearly seen and better assur'd to those in heaven , and in likelihood to some particular saints on earth , especially illuminated , than 't is to us , or the generality . this being so , the true meaning of his principle stands thus : whatever thing is prov'd by as good arguments as ( considering the circumstances of the object and the understanding ) 't is capable of , and as well assur'd to us as ( considering the same circumstances ) it could possibly be supposing it were — is — not to be doubted of in reason but ' t is . and now i request dr. t. to go to work like a scholar , and show me by what means one can possibly see these two terms to be the same , and so the proposition to be true ? is it by means of their being materially the same , or the same with a third ? where is this third term to prove it ? and why does not he produce it ? or indeed how can this be pretended , since , according to him , no man can be certain of any thing at all , nor consequently of the connexion of that third term with two others , unless this firm principle be first admitted . is it then by their being the same with one another immediately , or of the same most formal notion ? dr. t. disavows it absolutely , for then the proposition were identical , which he makes a publick declaration to all the world he will have nothing to do with . is one of the terms the definition , or a direct part of the definition of the other , that so ( at least ) they may deserve to be held to some degree formally identical , though not most formally ? himself pretends it not ; and did he pretend it , 't will appear shortly how far they are from such a near relation and connexion to one another . is there then any other way left for these terms to cohere , which is neither by themselves immediately , nor by a third ? not all the wit of man can invent or even imagine any other : 't is evident then they cohere not at all , and so the proposition is so far from being a first principle , that 't is absolutely false . § . 5. this is farther demonstrated , because its contradictory is true. for 't is plain to common sence that many things prov'd by as good arguments as ( in these circumstances ) they are capable of , and as well assur'd to us as ( in these circumstances ) they could possibly be , supposing they were , are yet , for all that , liable to doubt : for some things are so remov'd from our knowledge that we can have but very little light concerning their natures and existence : must therefore every reason in that case , how slight and trivial soever , be necessarily judg'd sufficient to make the thing be held undoubtedly true. some think they have probable arguments that there are men in the moon , and in the rest of the stars ; must they therefore upon some likely or seeming reason judge the thing is so , because 't is not capable , considering our circumstances , even though it were , to be known better . there is some probability the king of china is now while i write , consulting about the affairs of his empire , or else at a feast , or a hunting , because monarchs use such employments and entertainments , and in these circumstances 't is all the light i can have concerning that point : is it therefore past doubt that 't is so ? who sees not that witty men find plausible reasons for any ●hing , even though it be most forrein from our circumstances of knowing it certainly ; and , so , in case it were , could give us no mo●e light concerning it self ; must it therefore be forthwith held undoubtedly so ? suppose it were propos'd to debate whether the stars were even or odd , and no better argument could be found ( as truly , though it be a ridiculous one , 't is hard to find a better ) but onely this , that virgil says , numero deus impare gaudet . and therefore odd number is the best , and so fitting to be found in such vast and noble parts of the universe as the stars . were it not a wise business now upon so simple a reason to judge that the stars are undoubtedly odd ? yet this is perfectly agreeable to dr. t's first principle . this is all the light the stars are capable to give us at this distance , and were they indeed odd , yet we could have no knowledge of them by any better arguments than this ; so that we must either content our selves with this , or take nothing : wherefore says dr. t. unless you will deny a most firm principle , and by doing so be rendred incapable of being certain of any thing ( too great a penalty one would think for so small a fault ! ) the thing must be concluded certain , and odd they shall be . § . 6. be it spoken then with honour to dr. t. he is the first author of this all-ascertaining first principle , which by the way , is a shrewd argument 't is none , since nature never instill'd it into all mankind ) and of a new method to arrive at certainty of all things , so easie , so compendious , as the world never heard the like ; all , even the rudest may comprehend it , nay perhaps be as wise as the wisest : for all can understand as much of the object as in their circumstances they can do , and the wisest can do no more ; and this rare method requires no more but that the object be known as well as 't is capable to be known in every ones circumstances , and that the persons do not doubt of it ; which the rudest will do the least of all other ; which done , they are according to him certain of it , and all is well . § . 7. this principle is moreover utterly impertinent to the end 't is produc'd for . to show which , we are to consider , that we are bound to assent to the existence of a deity , to hold it firmly as a certain truth , and dy ( if need were ) to attest it , and not barely not to make any doubt of it . to declare this point more fully , and so manifest how far short dr. t. falls , when he undertakes to lay principles , we are to reflect , that we have two acts of our understanding , call'd assent and dis●●●sent , that is , an interiour yielding or denying a thing to be ; between which is plac'd a kind of neutral act , which is neither one nor the other , call'd suspense . now the two former of these consist in an indivisible , as do their objects , is and is not , and so admit no latitude . but suspense , even for that very reason , admits of many degrees , which i explain thus . if we consider it abstractedly from its differences , 't is a meer not yielding to assent and di●●ssent , and ( if any where ) 't is found , or at least conceiveable to be found in the very middle between those two acts now mention'd , without the least inclination to either of them ; wherefore one of its differences is inclining towards assent , and may perhaps not unfitly be call'd intellectual hope ; because , if the thing be our concern , 't is apt to principle that disposition of the will which we properly call by that name . the other difference is a dis●inclining to assent , or an inclining towards dis●●ssent , which it were not much amiss to term intellectual fear ; because , if we be concern'd in the being of that thing , 't is apt to excite in us that passion or disposition of the will which is call'd by that name ; whence 't is generally call'd doubt , which includes some degree of fear . these two differences have innumerable multitudes of other differences or degrees compris'd under them , according as the probabilities ( which here solely reign ) are apt to beget more or less appearance of likelihood that the thing is ; but no probability how high soever can in true reason beget assent , because the highest probability that is can only render the thing seen to be highly probable to be , which is evidently a different effect from making it seen to be absolutely , really , and indeed ; since when i once see this by virtue of some conclusive ( that is , more than probable ) motive , i see 't is impossible hic & nunc not to be , or impossible my conclusion should be false ; but i do not see this when i have a very high probability ; experience telling every man who is meanly practis'd in the world , that very high probabilities often deceive us ; as when a glass thrown against the ground breaks no ▪ when a house deem'd very strong falls down suddenly , and a thousand such-like odd contingencies . but there needs no more to evince that all is to be called suspense , till we arrive at assent , than to reflect that suspense is relative to assent , as appears by the english phrase [ to suspend ones-assent ] intimating that assoon as suspense is taken away , immediately assent follows ; which devolves into this , that all is suspense till we come to assent . indeed , some things so very seldom happen , as , that a house , seemingly firm , should fall , and such like rare casualties , that unattentive men are apt to assent absolutely upon such a very high probability , and even in the wis●st it seems to counterfeit a perfect assent , and to have no degree at all of suspense in it ; notwithstanding i absolutely deny any truly-wise or rational man goes to work on that manner ; but , by seeing the casualties to which our uncertain state is expos'd , and laying to heart the sudden chances that happen to others , which might have been his own case ; hereupon , not with a perpetual anxious doubt ( the danger is too unl●ke●y to require that ) but with a prudent care , lest it should be his own lot to be so suddenly surpriz'd , he endeavours to stand daily on his guard , and out of that consideration , to keep a good conscience and a will resign'd to gods in all things ; which disposition evidently discovers some degree of suspense . as for careless and inconsiderate livers , i doubt not but they often assent absolutely the world 's their own , beyond reason , that is , out of meer passion and precipitancy , till some imminent danger give a check to their blind security ; but the reward of their unreasonableness and rashness in assenting absolutely without just ground , is this , that they have even from hence some less degree of concern to amend their lives ; and , if they be overtaken with any sudden disaster , less ( if any ) resignation to gods holy disposition than they would have had , had they kept awake that degree of suspense in their minds which right reason ( the nature god had given them ) requir'd they should . § 8. 't is time now to apply this discourse to dr. t's performances . it appears hence that one may have no reason to doubt of a thing , and yet withall have no reason in the world to assent firmly to it as a most certain truth , which onely is to his purpose : and this may be done two ways , either by perfectly suspending and inclining to neither side ; as we experience our understanding now bears it self in order to the stars being even or odd : or by strongly hoping or inclining to assent the thing is true ; as when we expect a friend such a time at london who never us'd to break his word ; which expectation , though one may have very great ground to hope will not deceive us , yet it were a mad thing to assent to it as firmly as i do to my faith , or that there is a god. but what i most admire is , that dr. t. can think an actual not doubting , or seeing no just cause to doubt , is a competent assurance of the grounds for christian faith , as he all over inculcates . for not to repeat over again what hath been lately prov'd , that a bare not doubting is not sufficient to make a man a christian● 't is evident first that turks , jews and heathens , the generality at least , are fully perswaded what they hold is ●rue , and see no just cause to doubt it ; whence by this kind of arguing , if it be sufficient for christian faith to have such grounds as exclude doubt in its adherents , turcism , judaism , and perhaps paganism too , may claim to be true religions by the same title ; and , if the certainty or security of christian religion be no more but a freedom from doubt , all those wicked sects have good reason to be held certain too ; and so both sides of the contradiction may become certain , by which stratagem dr. t. is as compleatly revenged of his enemies , identical propositions , as his own heart could wish , and rewards his dear friends and faithful abetters , direct contradictions , very honourably ; advancing them to be first principles , and even as certain as faith it self . secondly , passion and vice can breed in a man a full persuasion that an errour is true , and such an apprehension as shall take away all actual doubt ; nay the more passion a man is in , and the more obstinate he is in that passion , the less still he doubts : so that by dr. t's logick no man can tell whether christianity be indeed rationally-wise or passionately-foolish , in ca●e the test of its certainty , or the adequate effect of its grounds be not a steady assent that 't is true ; that is , if the motives to embrace it be not conclusive of the truth of its doctrine , but one●y exclusive of doubt . thirdly , ignorance and dull rudene●s is easily appay'd with any silly reason and so a most excellent way to be void of actual doubt , nay of all men in the world those who are perfectly ignorant see the least cause of doubting , being least able to raise any ; wherefore , if being free from seeing any just cause of doubt , be the utmost effect of christian grounds , let all christians be but grosly ignorant , and they shall immediately without more ado become as free from actual doubt as may be ; and by that means be the best christians in the world ; and , consequently , ignorance be fundamentally establish'd by dr. t. the mother of all true devotion . fourthly , though out of a stupid carelesness men use to take many things for granted upon slight grounds while 't is cheap to admit them , and no danger accrues upon the owning them ; yet experience teaches us , that when any great inconvenience presses , as the loss of friends , livelihood , or life , reason our true nature , teaches men to study their careless thoughts over again ; by which means they begin now to doubt of that which before they took for granted , if they have not certain motives to establish them in the truth of what they profess , and to ascertain to them some equivalent good at least to what they are in danger to forego . in which case i fear it will yield small strength to a man put in such a strong temptation , to find upon review of his grounds , that they were onely able to make him let them pass for good ones , while the concern was remoter and less , but that notwithstanding all these , he sees they may perhaps be false , and himself a great fool for holding them true without reasons convincing them to be so ; and consequently foolish ( perhaps wicked to boot ) for suffering so deeply to attest them . if dr. t. reply , that such men dying for what they conceiv'd truth , meant well , and consequently acted virtuously ; i must ask him how he knows that , or can make them know it , unless he propose motives to conclude those tenets true : for as errour is the parent and origin of all vice , so is truth of all virtue ; nor is virtue any thing but a disposition of the will to follow reason or truth . whence , if we cannot be ab●olutely certain any tenet we follow is truth , we cannot be absolutely-certain any action is virtuous ; and 't is not enough to make a man virtuous to mean well in common , or intend to do his duty , and be onely free from doubt all the while , unless they have some substantial truth to proceed upon , which renders their meaning and particular action good as to the main , by directing it to that which is mans true happiness : for 't is questionless that the generality of the heathens who worship'd juno , venus , vulcan , and the rest of that rabble , meant well in common , were free from actual doubt , nay had dr. t's moral certainty too , that is ▪ had a firm and undoubted assent upon such grounds as would fully satisfie a prudent man , for many of them were men of great natural prudence , and were actually satisfy'd with the motives they had for polytheism ; lastly , they had dr. t's firm principle too on their side , for they had ( as far as they could discern ) the judgment of the whole world round about them , that is , as much as the nature of the thing could give them , though it were ; for had there been indeed such gods and goddesses , yet , being in heaven , they could have no more light concerning them than by authority of others ( relating also , as doubtlesly they did , many wonderful things conceived to be done by their means ) and on the other side they had all the authority extant at that time for them ; and what doubts soever a few speculative and learned men rais'd concerning them , yet the generality , who were unacquainted with their thoughts , had no occasion to raise any at all : these advantages i say , the heathens had , parallel within a very little , if not altogether , to dr. t's grounds and principles ; that is , able to produce an equal effect , viz. not-doubting : yet because all hapt to be a lye that they proceeded on , all their religion for all this was wicked ; and the the most zealous devotion to dame juno and the rest , nay dying for their sakes , was notwithstanding their good meaning in common , dr. t's moral certainty and firm principle , a diabolical and mischievous action , not a jot better , as to the effect of gaining heaven , than the making their children pass through the fire to moloch ; perverting and destroying the soul that perform'd it , nay dy'd for it ; by addicting it to what was not its true last end or eternal good ; and all this because there wanted truth at the bottom to render those actions and sufferings virtuous : wherefore unless dr. t. produces some immoveable grounds to establish christianity to be most certainly true , especially the existence of a deity ; which enfe●bled , all the rest falls down to the ground , he can never convince that either acting or suffering for it is a virtue , any more than it was in heathenism when the same was done for their false gods , and so he can never with reason persuade his auditory to it ; but having once prov'd that , it matters less whether all the assenters penetrate the full force of the motive or no ; for if once it be put to be true , all actions and sufferings proceeding from those truths shall connaturally addict those souls to their true last end , and dispose them for it , though their understandings be never so imperfect ; and their good or well-meaning will certainly bring them to heaven ; but 't is because their will and its affections were good ; which they could not be ( as is prov'd ) were they not built upon some truth . § . 9. again , dr. t. discourses all along as if all were well when one is free from all doubt ; but i would desire his friends seriously to ask him one question , which is , whether , though his grounds exclude all doubt from his mind at present , yet he sees any certain reason why he may not perhaps come to doubt of all his faith , and even of a godhead too to morrow ? if he says , he sees not but he may , he must say withal , that he sees it not ( and consequently holds it not ) to be true ; for if he once saw it to be truth , he could not hold it possible ever to be doubted of with reason . if he affirms that he sees he can never come with reason to doubt of it , then he sees his grounds for holding it cannot possibly be shown false , else it might both be doubted and ( what is more ) deny'd , and if he hold his grounds cannot possibly be made out to be false , then he must say they are impossible to be false , and if they be humane authority , infallible ; which yet he stifly denies . but the plain truth is , he holds not ( by virtue of any grounds he lays ) his faith to be true , but onely a plausible likelihood ; else common sence would force him to acknowledge and stand to it , that the grounds on which he builds his assent are impossible to be false , and not to palliate his uncertainty of it with such raw principles and petty crafts to avoid an honest down-right procedure ▪ which is to say plainly , my grounds cannot fail of concluding the thing absolutely true , i will justifie them to be such , and here they are : but he is so far from this , that the best word he affords them who do this right to christianity , is to call them vapouring and swaggering men , with all the disgraceful ironies he can put upon them . § . 10. by this time my last charge that this firm principle of his betrays all religion into the possibility ( i might have said likelihood ) of being a lye instead of establishing it , is already made good , and needs onely a short rehearsal . for , 1. he asserts that we cannot be certain of a deity unless we entertain his firm principle , which is so full stuft with nonsence and folly , that unles● it be in bedlam , i know no place in england where 't is like to find entertainment . that the evidence or visibleness of an object begets certainty in us , is that which the light of nature ever taught me and all mankind hitherto ; but that the obscurity of an object , or its affording us no true evidence grounding our absolute certainty of it , nay that even its incapableness to afford us any in our circumstances , and consequently our despair of seeing any such evidence for it , should contribute to make us certain of it ; nay more , that this must be entertain'd as a firm principle , and which is yet more , be obtruded upon all mankind under such an unmerciful penalty that unless they entertain this as honourably as a firm principle , not any man shall be certain of any thing , no not so much as that there 's a god , is such a super-transcendent absurdity as surpasses all belief , or even imagination : but a rhetorician may say any thing , when talking pretty plausibilities is onely in vogue , and a melodious gingle to please the ear , is more modish than solid reasons to satisfie the understanding . next , he vouches not any reason he brings to be absolutely conclusive , and consequently owns not any point of faith , no not the existence of a deity , to be absolutely certain ; which not to assert , but ( as has been shown from his firm principle ) equivalently to deny , even then when he is maintaining it , is an intolerable prejudice to that weighty and excellent cause he hath undertaken , and , so , is engag'd to defend . 3. he waves the conclusiveness of his reasons that the thing is true , and contents himself that it keeps us free from actual doubt , which reaches not assent ; for to doubt a thing is to incline to think it false ; and so , not to doubt , is barely not to incline to think it false , which is far short of holding it true , and consequently from making a man a christian . besides , our not doubting may be in many regards faulty , and spring from surprize , passion , and ignorance , as well as from ignorance ( as hath been prov'd ) but a good reason cannot be faulty . wherefore to relinquish the patronage of the goodness and validity , that is , absolute conclusiveness of christian proofs ( of which there are good store ) for this point , defending onely their plausibility , and instead of that victorious way of convincing the understanding into assent , requiring onely a feeble not doubting , is in plain terms to betray his cause , and tacitly ( or rather , indeed , too openly ) to accuse christianity of an infirmity in its grounds , as being incapable to effect what they ought , a firm assent to the points of christian doctrine as to absolutely certain truths . 4. by making our certainty of it , or the adequate effect of its motives consist meerly in our not doubting of it , he makes its effect , and consequently the efficacy of those motives themselves , no better than those which heathens , turks and hereticks have ; for these also exclude actual doubt from the minds of the generality of these respective sects : if he says christians have no just reason to doubt , i ask him how he will prove that it must needs exclude all reason of actual doubt from the minds even of the wisest christians , unless he can prove those grounds cannot possibly be doubted of with reason ; for , otherwise , if those men may possibly doubt with reason , 't is ten to one they will do so actually at one time or other . he ought then to say those motives exclude all possible doubt , or are undoubtable of their own nature , and so take it out of the subjects strength or weakness , and put it upon the objects : but this he is loth to say , dreading the consequence , which is this , that he who affirms a thing can never be possibly doubted of in true reason , must affirm withal that he has motives concluding it absolutely true , that is , absolutely impossible to be false , and , if it depends on authority , infallible testimony for it , which his superficial reason , fully resolved against first principles or identical propositions , can never reach . it remains then that he must hold to actual not-doubting on the subjects side ; that is , he must say the motives are onely such as preserv● prudent persons from doubt ; and then he must either make out that christians have more natural prudence than those in those other sects , ( natural , i say , for all motives antecedent to faith , must be objects of our natural parts or endowments ) or else confess that he knows no difference between the reasons for those other sects and those for christianity , according to the grounds deliver'd by him here . both exclude actual doubt in persons , as far as appears to us , equal in prudence as to other things ; neither of them exclude possible rational doubt ; each one had as much evidence of their deities they ador'd as they could have in their circumstances supposing those deities were , and no true or absolutely ▪ conclusive evidence appear'd on either side ; both had as good proofs as the thing afforded supposing it were , and such as excluded doubting , therefore ( according to dr. t's doctrine ) both had certainty , and all is parallel : and so farewel christianity , religion , and first principles too , that is , farewel common sence , and all possibility of knowing any thing . all truth and goodness must needs go to wrack , when principles naturally self-evident , and establish'd by god himself , the founder of nature , are relinquish'd , and others made up of meer fancy and air are taken up in their stead . § . 10. i know dr. t. will sweat and fume , and bestir all his knacks of rhetorick to avoid these consequences of his doctrine : i expect he will pelt me with ironies and bitter jeers , cavil at unelegant words , tell me what some divines of ours say , and perhaps mistake them all the while , stoutly deny all my conclusions instead of answering my discourse , nay fall into another peevish fit of the spleen , and say i have no forehead for driving on his principles to such conclusions as he ( who was too busie at words to mind or amend his reasons ) never dream't of . therefore to defend my forehead , it were not amiss to make use of some phylacteries containing such expressions taken out of his first sermon as best discover to us his thoughts as to the certainty and uncertainty of his positive proofs , and the point it self as prov'd by them , i mean the existence of a deity , or a creation . such as are serm. p. 19. a being suppos'd of infinite goodness , and wisdom and power , is a very likely cause of these things . — what more likely to make this vast world &c. — what more likely to communicate being — what more likely to contrive this admirable frame of the world — this seems no unreasonable account — p. 21. the controversie between vs and this sort of atheists , comes to this , which is the more credible opinion , that the world was never made , &c. or that there was from all eternity such a being as we conceive god to be — now , comparing the probabilities of things , that we may know on which side the advantage lies , &c. — p. 22. the question whether the world was created or not , — can onely be decided by testimony and probabilities of reason ; testimony is the principal argument in a thing of this nature ; and if fair probabilities of reason concur with it , &c. — p. 29. the probabilities of reason do all likewise favour the beginning of the world. — p. 32. another probability is , &c. — p. 34. these are the chief probabilities on our side ; which being taken together , and in their united sence have a great deal of conviction in them . § . 11. upon these words and expressions of his , i make these reflexions . 1. that ( as appears by his own stating the point p. 21. ) he makes it amount to the same question ( as indeed it does ) whether there were a creation , or a first being creating the world , whom we call god ; so that all his proofs are indifferently to be taken , as aim'd to evince one as well as the other . 2. that , this being so , he stands not heartily to any one argument he brings , as able to conclude the truth of a deity 's or creator's existence . 3. that his words which are expressive of the evidence of his g●ounds and the certainty of the point , ( viz. that there is a god ) manifest too plainly that he judges ( according to his speculative thoughts at least ) he has neither one nor the other . for , if it be but likely , though it be exceedingly such , yet ( as common experience teaches us ) it may notwithstanding be false : if the account he gives of a deity creating the world , be onely no unreasonable one , this signifies onely that it has some reason or other for it ; and every man knows that seldom or never did two wits discourse contrary positions , or lawyers plead for contrary causes , or preachers preach for contrary opinions , but there was some reasons produc'd by them for either side ; and , so , for any thing he has said , the atheist may come to give no unreasonable account too that there is no deity , though it be something less reasonable than that for a deity . and if the controversie between atheists and us be onely this , whether is the more credible opinion , then the other opinion , ( viz. that there was no creation , or is no god ) is yielded to be credible too , though not so credible as that there is . also , if we ought to compare the probabilities of things that we may know on which side the advantage lies , 't is intimated to us , and granted that 't is probable there is no god , though it be more probable there is ; and while 't is but probable , though it be very much more , yet it may very easily be false ; as every days experience teaches us in a thousand instances , wherein our selves were mistaken through the whole course of our lives ; which commonly happen'd when the far more probable side prov'd false , else we had not inclin'd to think it true , and by that means been mistaken . again , if the probabilities of reason do but favour our side , 't is a sign that the small strength they have when they do their utmost , is not earnestly and heartily engag'd neither in the patronage of our cause , or in proving it probable there 's a god ; but onely incline favourably towards us rather than the other ; besides , those who are of moderate tempers use to be favourable to every body ; and there is not in the whole world such sweet , soft-natur'd , melting , pliable , tender-hearted , compassionate and indulgent things as these same probabilities : they are ever at hand to lend their weak help to any body that wants a good argument , and will fit any cause in the world , good or bad : yet for all their kind and gentle behaviour in obliging none to assent to them , or say as they do , as your rude demonstrations use , i have notwithstanding a kind of prejudice against them ; which is , that they are false hearted , and use to play jack-a-both-sides most egregiously ; for scarce was there ever any tenet in the world so absurd , but , when not one good reason durst appear for it , this tatling gossip , dame probability , would for all that undertake it ; and let her have but her neat chamber-maid rhetorick to trick her up with laces , spangles , curles , patches , and other such pretty baubles , she will dare to incounter with any truth in the world , or maintain the most absurd paradox imaginable , as dr. t. and his friend well know , else they would be out of heart ever to write more . and this is the reason , i conceive , why p. 22. he calls them fair ; saying , if fair probabilities of reason concur with testimony ; and no less than thrice in the same page he makes mention of fair proofs : he says not good proofs , or conclvsive that the thing is trve , or that there 's a god ; no , take heed of that ; this would quite take the business out of the hand of probability , which a rhetorical divine ought not to do ; for nothing suits with rhetorick's humour so well as probabi●ity does , and demonstration cares not one straw for her : but he gives them their just due , and calls them onely fair proofs , and fair probabilities , that is , pretty , plausible and taking ; and if they were not so of themselves , what is there which a little daubing with rhetorical varnish will not make fair ! but the upshot o● sum total of his proofs is the best sport , if it were not most pernicious ; 't is this , that these fair probabilities taken together and in their united force , have a great deal of conviction in them . which amounts to this plain confession , though couch'd in wary terms , that there is not one good proof amongst them all , yet many bad ones put together will make a good one . i know indeed that a concurrence of many likelihoods renders a thing more probable , and encourages us to outward action ; but to think that many probabilities will reach that indivisible point in which truth , and consequently our assent to any thing as a truth , is found , is quite to mistake the nature of truth and assent too , which consist in is or is not ; and since to convince rationally is to conclude the thing is , i desire dr. t's logick to inform the world how ( since a probable proof is that which onely concludes the thing probable , and consequently many probable ones are terminated in rendring it more probable ) how , i say , many proofs onely probable , can conclude the thing to be more than probable , that is , to be certainly , or convince the understanding that 't is ; unless they happen to engage some nature or other , and consequent●y some identical proposition ; which dr. t. neither pretends , nor goes about to show , but on the other side declares himself an utter enemy to such principles , and consequently to such a way of discourse . § . 12. in a word , dr. t's positive proofs of a godhead are reducible to these two heads , humane testimony and probabilities of reason , ( as appears by his own words serm. p. 22 , 23. ) and testimony ( which p. 22. he tells us is the principal argument in a thing of this nature ) he divides into vniversal tradition and written history : now written history is not therefore true because 't is writ , but depends upon living authority or tradition to authenticate it ; and how ridiculous he would make the certainty of tradition , even that which is confessedly grounded on the sensations of great multitudes which is vastly above this here spoken of , is seen in h●s rule of faith ; and here again he tells us , pref. p. 16. all humane testimony is fallible ( and so all built on it is possible to be false ) for this plain reason , because all men are fallible : wherefore , according to his grounds , 't is concluded there may possibly be no god , for any thing humane testimony says to the point ; and 't is as evident from the very word , that probabilities of reason , though never such fair ones , conclude as little . lastly , he tells us serm. p 22. that fair probabilities of reason concurring with testimony , this argument has all the strength it can have : and thus dr. t. instead of proving there is a god , has endeavour'd to make out very learnedly that it may be there 's no such thing , and that neither reason nor authority can evince the truth of the point . § . 13. i omit his abusing the word testimony ( which is built on sensations ) in alledging it to prove a creation , which neither was nor could be subject to the senses of the first mankind , nor consequently could the persuasion of future deliverers and writers have for its source attestation or testimony : i omit also his neg●ecting to make use of testimony to prove miracles , god's proper effect , which are subject to sense , and which both christians , jews and heathens of all nations and times , both unanimously have and the first seers could properly attest . i suppose his confidence in his rhetorick made him chuse the worser arguments to show how prettily he could make them look ; or perhaps the genius of things lie so , that the slightest arguments most need , and so best suit with rhetorical discoursers . § . 14. by this time i suppose gentlemen , there will appear just reason for that moderate and civil hint i gave dr. t. in my introduction to faith vindicated , of the weakness of his grounds , in these words : in which sermon , under the title of the [ wisdom of being religious ] and a great many seeming shows , and i heartily think very real intentions of impugning atheism , by an ill-principled and ( in that circumstance ) imprudent and unnecessary confession in equivalent terms of the possible falsehood of faith , nay even as to the chiefest and most fundamental point , the tenet of a deity , religio● receives a deep wound , and atheism an especial advantage , as may perhaps be more particularly shown hereafter — after which i give his sermon all its due commendations , and then subjoyn , onely i could wish he had right principles to ground his discourse ; without which he can never make a controvertist , but must needs undermine the solid foundation of christianity , if he undertake to meddle with the grounds of it , even while he goes about to defend it . these were my words then , and i am sorry he would needs dare and provoke me to make them good . in which , if i have justified my self too particularly , let him blame himself . all this while i seriously declare that i am far from thinking that dr. t. himself is not assur'd that there is a god ; and farther yet from imagining that already holding one , he should hold it possible afterwards god should cease to be ; which ridiculous folly ( constant to his prevaricating humour ) he puts upon me , p. 8. what i affirm is , that his ill principles do equivalently confess it possible there neither is nor ever was a god ; and this i have abundantly shown out of his own words . yet i doubt not but himself , through god's goodness , has by practical self-evidence ( in the same manner the vulgar , who are no speculaters or scholars , also have it ) absolute certainty of the existence of a deity , in despight of his weak speculations ; nay , that in this very sermon he hath one or two proofs which have in them the force of a demonstration ; though his not understanding and so ill-managing of them , and then calling them probabilities , has endeavour'd , all that may be , to render them good for nothing . i end with some of his own words , pref. p. 37. that if dr. t. did in truth believe that the existence of a deity or a creation , are ( as he says , serm. p. 20 . ) so evident , that they can hardly be made plainer than they are of themselves , he should by all means have let them alone ; for they were in a very good condition to shift for themselvs ; but his blind and sceptical way of proving them is enough to cast a mist about the clearest truths in the world . and i must take the liberty to admonish him that it lies not in the power of all the enemies of christianity in the world to do it half that mischief as one christian divine may ; who by his earnestness manifests a desire to do the best he can ; by the vogue he bears seems able to do the best that may be done ; yet produces not any one proof which he vouches to be absolutely conclusive of the truth either of christianity , or a deity , but rather by his carriage denies there are any such , while he talks of likelihood , probability , more credible opinion , moral certainty , and such-like , whose very names ought not to be heard or endur'd in a discourse aiming to settle the grounds of faith , or the tenet of a deity . let him consider that he must take his measure of the certainty of grounds from the object or thing , not from our freedom from doubt , and such-like , for these may be light and silly , whereas the grounds of faith being ●aid by god , must necessarily be wise and solid ; and , so , when look'd into , absolutely-conclusive of the thing . let us then who hold a god , ( leaving creatures to their weaknesses ) vindicate our maker from the scandalous imputation of governing mankind tyrannically , by commanding us to assent th●t a thing is , which at the same time we see may not be ; so obliging us to hold ( contrary to the light of nature , and the very first principles which himself had ingrafted in us ) that what is , is at the same time possible not to be ; and to profess a point true , nay dy to attest its truth , which may perhaps be shown false to morrow , nay which our selves see may be now false . he tells us here in common p. 90 . and he tels us truly , that which way soever we turn our selvs we are incountred with clear evidences and sensible demonstrations of a deity : why does he then coming to make out that point , say , the nature of the thing will not bear clear demonstration , and that onely mathematical matters are capable of it ? why pursues he not such proofs as these , and makes them out , and stands by them , and reduces them to first principles , and so obliges humane nature to assent to them under evident forfeiture of their sincerity and even manhood ? is he afraid clear evidences and sensible demonstrations will not necessarily conclude ? why does he put suppositions that the thing were , and then argue thus blindly , that since supposing it were it would give no more light of it self than it does , therefore it is ? is there any necessity for such a ridiculous perplexing and inconclusive method , when we may vouch we have clear evidences and demonstrations ? lastly , why does he distrust the objects strength , and explain our assurance of a deity and faith by moral certainty , or such as will satisfie prudent men in humane affairs , probabilities amassed together , not doubting , and other such-like feeble diminutive expressions ? are not clear evidences and sensible demonstrations ( that is , demonstrations à posteriori ) in point of certainty incomparably beyond such quivering grounds and such dwindling adhesions ? i wish dr. t. would take these things into his better thoughts , and , at least by amending his expressions and reasons hereafter , make some tolerable satisfaction for this intolerable injury done to faith and god's church . discourse vi. that dr. t. makes all the grounds of christian faith possible to be false . of infallibility , demonstration , and moral certainty . § . 1. thus much to justifie my first charge that dr. t. made that fundamental tenet of a deity ; and consequently all religion possible to be false . my second charge is , that he particularly makes all christian faith possible to be false , and 't is found faith vindicated , p. 171. where i put down his own words which concern that purpose ; though he , who , presuming on the partiality of his friends , takes the liberty to say any thing which even eye-sight may confute , assures his reader pag. 5. that i durst not cite them . i laid my charge in this tenor : 't is necessarily consequent from the foregoing paragraphs , that , if i have discours't right in this small treatise of mine , and have proved that faith , and consequently its grounds , must be impossible to be false , then mr. t.'s confession , p. 118. ( to which mr. st.'s doctrine is consonant ) that [ it is possible to be otherwise ( that is , to be false ) that any book is so antient as it pretends to be , or that it was written by him whose name it bears , or that this is the sence of such and such passages in it ] is a clear conviction that neither is the book-rule , he maintains the true rule of faith ( § . 3. ) nor have he and his friends true faith , ( § . 4. ) and consequently there being no other rule owned ( taking away private spirit ) but tradition , that tradition is the only-true rule of faith , ( § . 6. ) and so the main of sure-footing stands yet firm . and , lastly , 't is evinc't that his own book which opposes it , opposes the only-true , because the only impossible-to-be-false , ground of faith ; that is , he is convinc't in that supposition to go about to undermine all christian faith : whence the title of his probable-natur'd book ( rule of faith ) is manifested to be an improper nickname , and the book it self , to merit no reply . you see here , gentlemen , how great stress i lay upon dr. t.'s confession , that the ground of his faith ( and consequently his faith it self ) is possible to be false : and really , if he clears himself of it , i must acknowledg i suffer a very great defeat , because i so much build upon it : if he does not , he is utterly overthrown as to all intents and purposes , either of being a good writer , or a solid christian divine , and he will owe the world satisfaction for the injury done to faith , and the souls of those whom his doctrine has perverted , by turning their faith which ought to be an assent whose grounds ( and consequently it self are impossible to be an error , or false , into opinion ) whose grounds ( and , by consequence , it self ) are possible to be such ; and , lastly , unless he avoids or r●●ants this error objected , all he has written 〈◊〉 ●●nvinc't without any more ado , to be again●●●ith and its true grounds ; and so it will be quite overthrown in the esteem of all those who have the nature of faith writ in their hearts ; and that 't is impossible an act of right faith ( that is , an asse●● built on those grounds god has left in the church for mankind to embrace faith , and commanded them to believe upon those grounds , whether scripture's letter , or the churches voice ) should be an error , or the profession of it a lye ; which all sober protestants , presbyterians , nay almost all sects , except some few witty men , inclining much by reading such authours , to scepticism ; that is , inclining to be nothing at all ( & perhaps some socinians ) reject , abhominate , and hate with all their hearts . the charge is laid , and the case is put , now let us come to the trial : which ere we do , i desire those readers who have dr. t.'s preface by them to read his 9 th . page , or else his whole page 118. in his rule of faith , lest either of us may injure him by a wrong apprehension . i discourse thus , § ▪ 2. first , 't is evident that he who makes the ground and rule of faith possible to be false ▪ makes faith it self such likewise ; since nothing is or can be stronger than the grounds it stands on . next , the rule of faith to dr. t. is the scripture's letter , and consequently that what he conceives the sense of the scripture is god's sense , or faith. lastly , that in the place now cited and related by him , he speaks of the authority of the book of scripture , and of its sence , as he acknowledges here , page 15. these things thus premised , i put him this dil●mma . either he holds what he conceives to to be the sence of scripture ( that is his faith ) true , or he does not : if he holds it not to be true , then 't is unavoidable he must hold it ( at least ) possible to be false , if not actually such . but if he says he holds it to be true , then since after he had spoke of the security he had , or had not of the book and sense of scripture , he immediately subjoyns these very words , it is possible all this ●ay be otherwise : he as evidently says that what he conceives the book of scripture ▪ and sence of such or such passages in it ( that is his faith ) is possible to be false , as 't is that what 's otherwise than trve , is false . i do not know how dr. t. could possibly speak more plainly what i charge him with , than he has done in those words , unless he should use the word [ false ] which too candid and rude expression , would expose him openly to the dislike of all sober m●n , and therefore he disguiz'd it in its more moderate equivalent [ otherwise . ] i say equivalent : and , if it be not , i would gladly know of him what the word [ otherwise ] relates to : human language forbids that any thing can be said to be otherwise unless it be otherwise than something . i ask then otherwise than what does he mean , when , being in the circumstance of discoursing , what security he had of the antiquity , writers , and sence of scripture , he told us , it is possible to may be otherwise ? is it not as evident as words can express , he must mean , it is possible the book of scripture is not so anti●nt as the apostles time : it is possible it was not writ by the apostles and evangelists : it is possible this is not the sence of it in such passages as concern faith ; for to these , and these only our discourse , and the nature and title of his book determin'd it ; which amounts to this , that none has absolute certainty of either letter or sence of scripture , nor consequently of his faith , in case it be solely grounded upon that , as he professes . see reader , how all truths even the most sacred ones go to wrack , when men fram'd only for fine talk undertake to prove ; and how parallel his defence of the ground of all christian faith is to that he gave us lately of the existence of a deity : he so prov'd a god , that he granted it possible there might be none , and now he so proves scripture to be a rule , that he grants it possible it may be no rule , since common sence tells us that can never be an intellectual rule which followed may lead into errour . by which we see dr. t. needed here the blessing ( as he calls it ) of that identical proposition [ a rule 's a rule ] else he would not write a book to prove scripture a rule , and then ever and anon in equivalent language tell us 't is none . i wish he would now and then reflect upon such evident truths ; and not out of an openly-declar'd feud against those first principles fall thus perpetually into manifest contradictions . § . 3. but how does dr. t. clear himself of this charge of mine , or how comes he off from his own words ? first , he again puts down those very words , which say over and over what i charge upon him ; and then asks very confidently where he says any such thing ? which is just as wise a craft as children use when they hoodwink themselves , and then tell the by-standers they shall not see them . next , he tells us , that all , he sayes , is , that we are not infallible in judging of the antiquity of a book , or the sence of it , meaning that we cannot demonstrate these things so , as to to shew the contrary necessarily involves a contradiction ; but yet , &c. is this all he sayes ? what then is become of those famous words , [ it is possible all this may be otherwise ; ] which were onely objected ? but let us examine what he does acknowledge . whether he be infallibly certain or no , it matters not : but it should be shewn why , if scripture be the sole ground of faith , some at least in the world who are to govern and instruct the church should not be thus certain of both in case we be bound to assent , and ( as we questionless are ) dy to attest the points of our faith to be absolutely-certain truths . again , if dr. t. be not infallibly certain of these things , then let him say he is fallibly certain of it ; which done , nature will shew him how perfect nonsence he speaks ; whence the same nature will tell him with a little reflexion , that , since the word infallibly can with good sence be joyn'd with the word certain , either 't is adeqaate to that word , and extends its sence as far as the others , and then there is no certainty where there is not infallibility ; or it does not extend as far as the word certain ; and then we may be certain of some things yet not-infallibly certain ; which , since [ not-infallibly ] means [ fallibly ] signifies clearly we may be fallibly certain of those things : but common sence teaches us how ridiculous 't is to say , we are fallibly certain of any thing . 't is most evident therefore and demonstrable , that there is no certainty but where there is infallibility ; and that we can never be said to be truly certain of any thing , till all circumstances consider'd , we see our selves out of possibility of being deceived , hic & nunc , in that very thing . whence dr. t. denying infallible assurance of both letter and sence of scripture , is convinc'd to deny all true certainty of either , and so to render all faith built upon it uncertain , that is , possible to be false ; and , could he with sense take the other part of the distinction , and say , he is fallibly certain of it , yet the guilt of the same position will still remain with him . this logical demonstration i produc'd in faith vindicated , pag. 37. of which dr , t. takes notice here pag. 17 thus : mr. s. is pl●as'd to say that certainty and infallibility are all one : concealing thus from his reader i had ever prov'd it ( lest he should be oblig'd ●o speak to my proofs , which he neither likes nor uses ) and bears himself as if i had only said it : which suppos'd , then indeed his bare saying the contrary was a competent answer . this done , he confutes it manfully with telling his readers , i am the first man that ev●r said it , and that 't is foolish . i beseech you , gentlemen , is it the fashion in the univeesities to solve arguments on this manner ? that is , to neglect the premisses , call the conclusion foolish , and think to overthrow the reason in the opinion of his readers ▪ because 't is not some hackney argument , brought into play perhaps an hundred times over , and ninety nine times answer'd , but now produc'd first ? certainly , one would think in reason that what has been many times alledg'd should rather be slighted , because it may have received already many answers , and not such pcoofs as first appear , because 't is certain they never yet had any at all , nor do i conceive that the noble and learned virtuosi of the royal society use to reject any production because the author of it is the first that invented it ; but , they allow it examination , and , if it hold the trial , approve it , and commend the author . § . 4. i shall endeavour to give him another argument of the necessity of admitting infallibility , though i have good reason to fear he will afford it again no other answer but only this , that i am the first man that ever produc'd it . 't is this . taking the word [ false ] or [ falsus ] subjectively , or as in the subject , that is , as making the jugment false or erroneous : 't is a participle of the verb [ fallor ] and signifies deceived actually , to which corresponds as its proper power [ fallible ] or , capable to be deceived : now the contrary to [ false ] thus understood , is true , taken also subjectively , or as making the judgment which in it is true or un-erroneous in that its act. wherefore the proper power corresponding to that act must necessarily be that which is oppos'd to fallible , that is [ infallible . ] again , taking the word false objectively , or as found in the proposition which is the object or cause of our judgment as 't is false or actually deceived : it s proper power corresponding to it is [ capable to deceive . ] wherefore , also , taking its opposit [ truth ] objectively , or for the object of our judgment when 't is true , the proper power corresponding to it must be incapable to deceive . 't is concluded then from both these considerations , that we can neither affirm points or propositiont of faith ( which are the objects of such acts ) true , but we must affirm withal that they are incapable to make us judge erroneously while we assent to them ; nor that our judgment or act of faith can be true or un-erroneous , but we must be infallible in so judging . thus far concerning the necessity of admitting infallibility , if we once put our assents or acts of faith to be true judgments . from which 't is a different question to ask how we become thus infallible ; onely 't is evident , that , in case the former proposition be put , ( viz , that we must affirm our acts of faith true , ) infallible we must be , or impossible to be in an errour when we make those acts. but now , to this infallibility in those acts god's providence leads men diversly according to their several degrees of capacity : those who are arriv'd to a great pitch of learning come to it by absolutely-concluding proofs , call'd demonstrations , that is , by penetrating the nature of the authority on which it is built : and , such men can make out clearly and distinctly to their own thoughts the certainty of that authority , by discoursing it to themselves & others ; they can resolve it into its grounds , meet with and answer objections , and in a word , see themselves to be infallibly certain of it . in these men therefore , though the truth of their tenet be indeed taken from the object ( as 't is always ) yet the clearness , distinctness , and firm strength of it springs from the perfection of their well-cultivated understanding . those who are of a weak pitch are led to it by practical self-evidence of the nature of authority , and of the way in common by which they receive faith ; which dim , rude sight , even in the simplest , serves to carry them on to act according to right nature when they assent ; but they cannot discourse their thoughts , nor resolve them into principles , nor answer objections , nor see themselves clearly to be infallibly certain . nay more , the greatest part of these , especially if very simple , do by some lucky chance ( or rather by a particular disposition of gods good providence ) light upon this right way , more than by any strength of their own wit , looking into grounds ; but , being in it once , they find that which satisfies them according to knowledges familiariz'd to them by converse with the world , and which are of themselves , solid and satisfactory . in a word , it became gods goodness so to order things , that the acts of all the faithful might be as much as was possible in men of every pitch and capacity , rational or virtuous ; whatever contingency may happen in some particulars ; original sin , and by it , passion , ignorance , or interest sometimes byassing them and making them act with precipitancy . in which case whatever is good in those acts of faith is refunded into god , the author of every good gift as its original cause ; what defective , into the limitedness and imperfection of creatures . § . 5. this tenet of infallibility which unprejudic'd nature teaches even the rudest in things subject to sense and common reason , and learned men in things provable by exact art , the adversaries of true certainty , our scepticks in religion , endeavour to render ridiculous and cast a mist about it by the most unreasonable pretence that ever was invented ; which is , to affirm that a man cannot be infallible in one thing but he must be so in all . as if i could not infallibly know what 's done in my chamber or practic'd openly amongst those i converse with , but i must be likewise infallible in knowing what is done in the moon . and dr. t. is one of these ; ( for contradiction is as natural to him , as 't is to a fish to swim ) : who tells us here pag. 19. that omniscience within a determinate sphere , is an infinite within a finite sphere ; as if it were very evident that to know all in such a matter is to know infinit , or all things in the world ; or so hard to comprehend that one may know all the money in ones purse without knowing all the money that is extant , or all the men in the room without knowing all mankind ; i wish dr. t. would shew us why knowing all in such a particular matter must needs argue an infinit knowledg ; or why the knowing all things ▪ [ in a determinate sphere ] ( which last words when he came to answer , that is , break his jests , our prevaricator prudently omitted ; ) may not consist with an ignorance of many things out of that sphere : must the word all in such a matter needs signifie infinit ? or did the commonest reason ever thus go wrack ? i suppose my friends resolute hazard against identical propositions made him fall into this more than childish mistake : for this plain truth , what 's all but in one matter onely , is , all but in one matter onely , had preserv'd him from this nonsense ; but he took this for his ground to proceed upon , that all in one matter onely , 〈◊〉 all in every matter , or , which is more , is infinit , and so still he continues most learnedly to lay contradictions for his first principles , because their interest , and his are inseparably link● against the common enemy , identical propositions ▪ this i must confess is a very smart and ing●nious kind of reasoning , and proper to dr. t. unless perhaps his sworn brother at hating first principles and papists , put in for a share ; it appears by a certain paper , called dr. stillingfleet against dr. stillingfleet , he is a strong pretender , and will cry halfs . but 't is time now to return to examine his answer . § 6. it is not necessary indeed to truth that every one should demonstrate a thing so as to shew that the contrary necessarily involves ● contradiction ; for the same thing may be known also through practical self-evidence to those who cannot demonstrate ▪ but yet the thing must be demonstrable , else 't is not knowable or ascertainable . for demonstrable is a plain honest word , what game soever dr. t. and his friend make at it , and imports no more abstracting from subtle quirks , but only capable to be known , or intellectually seen by way of proof ; whence , a learned man who goes about to prove any thing by strength of severe reason , ought either to demonstrate it , or he falls short of his d●●y . once more i desire dr. t. to take me right , and to reflect that when i say , the thing is demonstrable , or pretend to demonstrate , i do not take the word demonstration with all those many subtleties and perquisits the schools require ; i as little love niceties as any man living , and can as easily dispense with them so the solid part be well provided for , and the truth of the thing establisht , which if it be not done , i make account nothing is done , in these cases in which assent & dying to attest things to be truths are required . i onely mean then by demonstration such a proof as is taken not from any exrinsecal consideration , as is authority , which grounds belief , but from the intrinsecal nature of the thing or subject in dispute , and such a proof as necessarily concludes the thing to be ; which cannot be possibly done without engaging finally some identical proposition , or that things being what it is , on which all is built . now , this being evidently so , ( and if it be not , let dr. t. shew the contrary ) i would ask our verbal divine , why he ought not to demonstrate , that is , prove by necessary concluding argument both the letter and sence of scripture , if he would have men assent most firmly to faith built according to him solely ▪ upon their certainty ? is it not his intent in his discourses to conclude ▪ what he speaks of ? how can he do this unless he shews the conclusion necessarily follows ? again , does he not intend to conclude 't is a truth , that this is the letter and sence of scripture ? he must do so , or else he can never pretend that faith built upon it is truth : and if he proves it tru● , must he not at the same time , prove it's contradictory false : and is any thing false but what says a thing is so , when indeed 't is not so ; or is not so , when indeed 't is so : which is a direct contradiction . wherefore dr. t. can never conclude a thing to be true , unless he brings a proof necessarily engaging the nature of the thing , that is unless ( according to my sence of the word ) he both demonstrates , and also shews the contrary necessarily to involve a contradiction . both these satisfactory certainties , my grounds attribute to scriptures letter and sence ( see sur●f ▪ pag. 116 , 117 ▪ ) in points appertaining to faith , and he here denies both , pag. 10. whence is seen which of us two has more real honour and respect for scripture : he who makes neither its letter or sence to have any grounds able to ascertain them , that is , as to our purpose makes them good for nothing , or i who grant and prove both . § . 7. i suppose dr. t ▪ will say again as he did in that point of a deity , that the nature of the thing will not bear a certainty of scriptures letter or sence , that so he may be true to his firm principle , and make all faith alike uncertain . i answer , the more blame will fall to their share , who take away the certainty of that which is the first principle in way of authority , or , first authority , namely tradition , which , and onely which can authenticate books ; and , the thing being of high concern , practically carry down the same doctrine ; and so easily preserve the book significative of the same sence ▪ no● doubt i , but 't is demonstrable that the practice of england , and the concern of the thing joyn'd with the necessary evidence of any alteration in a matter daily so nicely canvast and continually us'd , can and will with infallible certainty , bring down the letter of magna charta , the statute book , and some acts of parliament , the self-same , from year to year , at least in matters of high consequence ; and by means of the sense , writ traditionally in some mens hea●ts , correct the letter , if printers or copiers should mistake . if dr. t. asks how i prove it : i would tell him that the nature of the thing must make it notorious , if altered ; be cause great multitudes are conversant in it , and it being esteemed of a kind of sacred nature , weigh every tittle of it warily , especially those passages that immediately touch some weighty point ; whence should some whose interest 't is to alter it , go about such an action , it cannot appear a good to the generality , whose concerns are highly violated by that alteration , to conceal and permit the letter to remain uncorrected : and if it could not appear a good to the generality to consent to alter it , nor become a motive to the rest to attempt a seen impossiblity , neither one nor the other could will to alter it , much less both conspire to do it ; and should they attempt it , their will must either have no object and then 't is a power to nothing ( that is , no power ) or else act without an appearing good ▪ and , in both cases the will would be no will. this short hint will let the reader see the grounds i go upon : 't is not now a proper place to pursue such arguments close , or press them home . i wish i might see some return of the like nature from our two undemonstrating adversaries , who think it their best play to laugh at principles and demonstration , because they know in their consciences they are perfect strangers to both . § 8. well : but though dr. t. denies any infallible certainty of the ground of all christian faith , let 's see at least what other certainty he affords us . and , at the first sight any honest man might safely swear it must be ( if any ) a fallible certainty , that is , a very fair piece of nonsense ; for 't is evident to all mankind ( the abhorrers of first principles always excepted ) that if any certainty be infallible , and there be any other besides this , it must needs be a fallible one , since there can be no middle between contradictaries : so that dr. t. is put to this hard choice , either to bring such a certainty for the ground of all christianity which is no certainty , or else such an one as is perfect nonsense , if it be named by its proper name . l●t's see what choice he makes . we are not ( sayes he ) infallibly certain that any book , &c. but yet ( observe now the opposit kind of certainty delivered here pag. 9. ) we have a firm assurance concerning these matters , so as not to make the least doubt of them . i marry , this is a rare certainty indeed ! we have not infallible certainty ( sayes dr. t. ) of either letter or sense of scripture , but onely such an one as keeps us from making the least doubt of them . now , since a very easie reflexion teaches us that we have no doubt of many things being true , nay more , have strong hopes they are true , and yet for all that , hold them notwithstanding possible to be false ; 't is a strange argument to prove he avows not the possible falshood of faith , to alledge that he declared himself he had onely such an assurance , as not at all to doubt it : for [ not to doubt ] a thing signifies no more , but [ not to incline to think it false ] which a man may do , and yet not at all hope , 't is true ; seeing he who suspends indifferently from both sides , and inclines to neither , does not at all doubt a thing , or fear 't is false , having no imaginable reason to ground the least degree of any such fear , more than he has to ground any hope of its truth . again , those speculators who attend not to principles are oftentimes in a perplex'd case , and through the goodness of nature , hold a thing absolutely true , while they attend to such motives as connaturally breed that perswasion , which thing notwithstanding coming to make it out as scholars , and unable to perform it , hereupon consider'd as speculators they must hold possible to be false for any thing they know : and this i conceive is dr. t's condition . regarding the nature of faith , and the common conceit of christianity , he cannot but see he must , if he will be a christian , profess faith impossible to be false ; and doublesly he will avow it such as long as he speaks nature , and avoids reflecting on his speculative thoughts ; but , coming once to consider the points of faith , as standing under such proofs as his unskilful art affords him , and conscious to himself ( as he needs must who sleights first principles , and all methods to knowledge ) that he hath never an argument that is absolutely or truly conclusive , he is forc'd again , taking in these unlucky circumstances , to avow faiths ground , and consequently its self to be possible to be otherwise , or false ; being willing to lay the blame on the grounds of faith , and to say , they cannot bear absolutely-conclusive proofs , rather than on the defectiveness of his own skill ; and to represent them as unworthy to have the name of stable grounds , rather than he will lose a tittle of the fame of being an able divine . yet i will not say , but the christian in dr. t. might overcome the speculator , at least ballance him in an equal suspence , or beget in him a pretty good conceit of faith's impossibility to be false ; but then , when he once reflects that this cannot be maintain'd without admitting infallibility , which is the word the abhominable papists use , nor made out without using first principles , or identical propositions ( which that malignant man i. s. pretends to build on ) immediately the byass prevails , and the idea of popery once stirred up ( which haunts his and his friends fancy day and night in a thousand hideous shapes ● he runs in a fright so far from impossibility of falshood in faith , that he comes to a very easie possibility of its being all a plain imposture or ly for any thing he absolutely knows , since grounds prevailing onely to make him not doub● of it , can raise it no higher . moreover , if this be a good argument , [ i declar'd my self so assur'd as not to make the least doubt of a thing , therefore i could not avow it possible to be false ] it must be allow'd argumentative to say , i am so assured as not in the least to doubt of it , therefore 't is not possible to be false . dull universities ! that had not the wit to light all this while on dr. t's principles and way of arguing ! they ascertain all things at the first dash without more adoe . i have a firm assurance so as not to doubt of the grounds of christian faith , the letter and sense of scripture , therefore by this new logick , they are concluded certain and impossible to be false : in opposition to which , if you tell him the firmness of a rational assent ought to be taken from principles or the object , not from the subject's firmly adhering to it , and admonish him that this later sort of firmness without the other signifies nothing but an irrational resolution to hold a thing right or wrong , he cuts you off short , and blames the grounds of christian faith , telling you the nature of the things will bear no more . at which if your reason repines , and begins to despair of satisfaction , he tells you smartly that you contradict a first and firm principle , that to have as much assurance as the thing affords you , is to be certain of it . prodigious folly ! not to distinguish between these two most evident notions [ i am fully perswaded ] and [ the thing is certainly so . ] and alledging our not doubting or strong adhesion to a thing , for an competent explication of that certainty which ought to be the greatest in the whole world , since more sacred concerns than any the world can shew are built upon it ; which adhesion also , as nature teaches us , is very frequently an effect of passion : common experience manifesting it to be a fault annext to the very nature of man , that his u●derstanding is liable to be byast by his will , where his very essence is not concern'd , so as not to make the least doubt of , may more , oftentimes to hold firmly whatever habitual prejudice , affection to friends , precipitate hast , or fullen ignorance has once addicted him to . all i can imagine in dr. t's behalf is this , that he must alledge he conceives this assurance or firm adhesion is a proper effect of the object working it in his understanding , and that therefore he could not have this firm assurance or adhesion to it unless the thing were indeed such in it self . this every intelligent man sees is his only way to come off ; but this he neither has attempted to do , nor ever shall be in the least able to compass , till he retract his costly anger against first principles , his drollish abuses against demonstration , his accusing the things of invisibleness instead of blaming his own bad eyes ; and lastly , his miscall'd firm principle , which makes all built upon it , no better than empty contradiction . yet if he pleases to shew us that the object doth rationally assure him the thing is so , by affording such proofs as of their own nature are able to make us assent firmly to it as a truth , and not only incline us towards it as a likelihood , let him go to work logically ( that being the proper science in this case ) and shew us how , and by what virtue any proof of his is able to effect this , and i promise him faithfully to respect and treat him with a great deal of honour , though his performance comes off never so short . but i foresee three insuperable difficulties lie in his way ; first , that he sees his cause cannot bear it , for which he still blames the nature of the thing . next , that the deep study , or the most learned science of elegant expressions so totally possesses his mind , it will not let logick have any part in his thought : and lastly , if it does , yet he may hap to meet there with some unelegant terms of art which will quite fright him from his business , and make him forswear the most evident truths in the world . § 9. but he hath only skirmish'd hitherto , now ●he comes to close dispute and will prove that , take faith how i will , he does not in these words avow the possible falshood of faith , and , that he may not fail to hit right on my meaning of the word faith , he divides the text , and gives us many senses of that word , & those as ridiculous as he could imagine , which would make the unexamining reader judg verily that i were out of my wits to take the word [ faith ] in such absurd meanings , and then hold it impossible to be false . this done , he shews himself a most victorious conquerour and confutes me powerfully from pag. 10. to pag. 13. at least , would not dr. t's . best friend , so he were but any thing ingenuous , think he might safely swear that either he did not know what i meant by the word [ faith , ] when i say faith is impossible to be false , or else candidly acknowledg that he is strangely insincere to counterfeit so many imaginary tenets , and then one by one confute them , read them here from the middle of pag. 10. to pag. 12. and then reflect on my words found in my introduction to faith vindicated , pag. 17 ▪ which are these : to ask then if faith can possibly be false , is to ask whether the motives laid by gods providence for mankind , or his church to embrace christian faith , must be such as of their own nature , cannot fail to conclude those points true ; and to affirm that faith is not possible to be false , is equivalently to assert that those motives , or the rule of faith , must be thus absolutely conclusive , firm , and immovable . hence is seen that i concern not my self in this discourse with how perfectly , or imperfectly , divers persons penetrate those motives ; or how they satisfie or dissatisfie some particular persons ; since i only speak of the nature of those motives in themselves , and as laid in second causes by gods providence , to light mankind in their way to faith : to which the dimness of eye-sight , neglect to look at all , or looking the wrong way , even in many particular men , is extrinsecal and contingent . observe , gentlemen , what exquisite care i took to declare my meaning so perfectly , that the common regard to readers , and his own reputation , might restrain dr. t. from imposing wilfully a wrong sence , to which habitual fault i knew he had otherwise most strong inclinations : observe next , that all his confute is wholly built on this known mistake . hence his objecting the weak understandings of some believers ; which is both forestal'd by the wo●ds now cited , declaring that i only speak of the motives to light mankind or the church to faith , and what they are of their own nature , or in themselves , not how perfectly or imperfectly others penetrate them ; besides i put this very objection against my self ( faith vindicated , p. 164. ) and answer it ; which he , never acknowledging it was mine , puts here as his own against me , without taking the least notice of my answer there given . the last meaning he gives of the word [ faith , ] which is the means and motives to faith , is nearest to mine : but , because he leaves out the consideration of their being ordained by god for his church ▪ as also of what they are in their own nature , or by virtue of the object , and speaks of them only as in the worst subject , viz. in weak persons which penetrate them very little , he misses wholly my sense , and so impugns me nor at all , but skirmishes with his own shadow . for ▪ what kind of consequence is this , st. austin says , some persons are sav'd not by the quickness of their vnderstandings , but by the simplicity of their belief : therefore the motives laid by god for mankind , or his church to embrace faith , are possible to be false ? as if the simplest could not , nay , were not most likely of all other to believe upon weak and incompetent motives , which therefore could never have been laid by god for his church to embrace her faith upon : or , as if the most simple that are , could not rationally believe the church , and so become infallible in their assents by adhering to her , though their weak understandings do not penetrate or comprehend how the church or themselves come to be so ; nay , perhaps have not a clear sight of what the word [ infallible ] means , till some discourse awaken the apprehension of it in them . § 10. having thus acted the disputant , exit theologus , intrat scu●ra ; and pag. 13.14 . plays the old tricks of legerdemain over again ; that is , leaves out half an argument of mine , and play● upon the other half , with all the disingenuous craft , a wit bent that way could invent . in faith vindicated , pag. 89. and 90. i discours't thus : the profound mysteries of faith will seem to a heathen , impossible to be true , therefore the motives must ( at least seem impossible to be false , but dr. t. confesses both letter and sence of scripture ( which are his rule of faith ) possible to be false ; nor ( it being an object proportion'd to humane reason ) is there any thing to make it seem better than it is , that is , to make it seem impossible to be false ; therefore , were there no better grounds than his , it would be against all reason to believe . having view'd my discourse , i desire the reader to peruse the answer here given by my confuter : he names the word argument , says two pretty words upon it , that 't is pleasant and surprizing ; leaves out better half of it , conceals perfectly all that part of it which concludes strongly against his own insufficient grounds ; catches at a word , and would make my discouse and argument aim to prove faith impossible to be false , because the motives are only seemingly such . whereas every page in that book , and its whole design shews i meant and prov'd them to be actually , really and indeed such . had i a mind to evade such petty cavils , i could alledg that both may seem impossible to be false ; yet one more seem so than the other : but the truth is , advancing to confute him , i argu'd ad hominem , and contended that against a seeming impossibility to be true , nothing but motives seemingly impossible to be false , can with any show of reason be held convictive ; but he had no motives even seemingly impossible to be false , but confessedly possible to be such , therefore they had no imaginable show of convictiveness . i grant then ▪ 't is a drawn match ( as he calls it ) between equally-seeming impossibilities ; and because 't is so , therefore a seeming impossibility to be true , in the object , is by much an overmatch to what 's less than a seeming impossibility to be false in the motives , or grounds ; but , both letter and sence of scripture , his grounds of faith , are confessedly possible to be otherwise , that is , false , and so are less than seemingly ( even to himself ) impossible to be false , therefore his motives to believe are incomparably overmatcht by the difficulty of the mysteries to be believed , and so there could be rationally , according to his grounds , no faith at all . this is my true argument , which perhaps might be surprizing to him , which made him thus start aside from putting or answering it , though we may perceive by his carriage he esteems not it , and others such like , very pleasant . indeed he still puts on a pleasant look when he should be sober , and is ever most merry when it becomes him to be the most serious ; but this is long since understood to be a necessary policy , not a genuine effect of nature . he tells us that transubstantiation is evidently impossible to be true : if so , then it implies some contradiction ; which if he shows me in any thing held of faith by catholicks in that point , i will become dr. t's . convert , and obedient auditor . but , alas ! how will he prove any thing to be a contradiction ? since those faulty propositions are ( as was prov'd disc. 2.3 . ) therefore such , because they are opposite to identical ones , or the first principles , as hath been prov'd . seeing then dr. t. has long since renounc't all those from being first principles , for any thing i can discern he must either hold there are no contradictions at all , or else ( which comes to the same ) hold that contradictions are truths . § . 11. but he goes forwards amain , in confuting a point which no man living ever maintain'd , viz. that every single christian must be infallible ; that is ( as dr. t. will needs take it ▪ ) must so penetrate his grounds , and what relates to them , as to see clearly he cannot be deceiv●d in judging his grounds of faith ▪ conclusive ▪ whereas my tenet is , that , let any man , though of the acutest understanding and greatest learning that may be , entertain any tenet as faith o● reveal'd by god upon any other motive than what god has lost to his church ; this man , however thus endow'd , not only may , but in likelihood will be deceiv'd ; not for want of wit , but for want of grounds ascertaining , and infallibly engaging the divine revelation . on the other side let the simplest and weakest understanding that is , happen to embrace faith upon the motives laid by god and left in his church ▪ he is infallibly secure from being in an errour , not through the strength of his understanding perfectly discerning and penetrating the conclusive nature of his grounds , but though the strength of those grounds themselves , or of the causes laid by gods providence , to plant and continue right faith in the church ; by means of which what he has thus ( more by the peculiar disposition of god's gracious providence , than any reach of his own wit or judgment ) fortunately embrac't , is preserv'd impossible to false , and consequently his assent to it impossible to be an errour , because the churches authority upon which he receiv'd it , is infallible . and surely 't is but fitting that all who believe upon that rule god has left and commanded us to follow , should be thus secur'd from possibility of mistake : for , otherwise , since a power is relative to its proper act , what 's possible to be false may , actually be so , and so we might come to be led actually into errour by obeying god's commands , which is impossible . to apply th●s : if dr. t. therefore makes scripture's letter the rule of faith left by god for mankind to receive their faith upon , and by doing so has commanded them to believe it , he must either say that its sence and letter ( taking them as he builds his faith on them ) have no possibility of falshood , or ( besides the many absurdities already mentioned ) grant that our all-wise and good god can possibly lead men into actual errour , nay command them to profess and die for a ly , than which nothing can be imagin'd more blasphemous against essential truth and goodness . farther i declare 't is my tenet , that notwithstanding this failure in some particulars , yet i hold that the generality of the faithful are so familiarly acquainted with the nature of testifying . authority , as to know grosly and confusedly by means of practical self-evidence that 't is a certain rule to proceed upon ; and thence either discern themselves , if they be very prudential , or else are capable to be made discern who proceed upon that rule , who not : hence also i hold that tradition or testifying authority is the best provision that could be made for all mankind to receive faith upon , it being the most familiarly and most obviously knowable and penetrable by all sorts that can be imagin'd ; and far more than languages , translations & transcriptions , on which the letter-rule depends . lastly , i hold that what is thus practically self-evident , that is , known in gross and confusedly by the vulgar , is demonstrable to the learned , who scan with exact art the nature of those causes which wrought constantly that certifying effect in the generality , and find out according to what precisely they had that certifying virtue ; which found , it will be the proper medium to demonstrate the certainty of that authority by . this is my true tenet , which my prevaricating adversary perpetually mistakes , because he will do it , and he therefore will do it , because it must be done . in mala causa ( as st. austin sayes ) non possunt aliter . § 12. he goes about to argue pag. 15. from the end of faith , and alledges that a freedome from seeing just cause of doubting the authority and sense of scripture , may make one believe , or really assent to the doctrine of it , live accordingly and be saved : by which i conceive he judges a christians life consists in moving ones legs , arms , or hands ; for 't is enough to stir us up to external action that the motive be onely probable ; but , if a christian's life be spiritual , consisting in interiour acts of the understanding and will , as a vigorous hope , and a fervent love of unseen and unconceiveable goods , with other virtues subservient to these , and all these depend on faith as their basis , and faith depends for its truth ( which gives it all its efficacie ) on the rule of faith , i doubt it will scarce suffice to work these effects heartily , if learned men speak out candidly , and tell the christians they are to govern , that , notwithstanding all they can discern , they cannot see , absolutely speaking , that christian faith is a certain truth , but only a high likelihood , a more credible opinion , or a fair probability . it must therefore be beyond all these , and so impossible to be false . the main point then that dr. t. ever misses in is this , that he still omits to state what certainty is due to christian faith , and its grounds per se loquendo , or according to its own nature , and the interiour acts it must produce , and the difficulties it must struggle through and overcome , even in the wisest and most rational persons , who are to be satisfied of its verity , and so embrace it ; and considers it perpetually according to what per accidens , that is , not essentially belongs to it , but accidentally may consist with it without utterly destroying its nature ; that is , he considers it not as found in those subjects where it is in its true and perfect state , or freed from all alloy of irrationality , but as in those where 't is found most defectively and imperfectly , or , as it most deviates from its right nature . and this he is forc'd to do , because he sees that , should he treat of it as it ought to be , or according to what it would be by virtue of the motives laid by the giver of every perfect gift , to bring mankind to faith , singly and solely consider'd , without mingling the imperfection of creatures with his otherwise most powerful and wise efficiency , the grounds of christian faith must be able to subdue to a hearty assent the most learned and wisest portions of mankind , which they could never do while they are seen by them to be possible to be false . § 13. he argues that infallibility is not necessary to the nature of faith , because this admits of degrees , that ( being the highest degree of assent ) of none : besides , infallibility is an absolute impossibility of being deceived , and there are no degrees in absolute impossibilities . i answer : that , let a thousand intellectual creatures , angels or men , know , and that infallibly too , the self-same-object , yet they all know it in different degrees of perfection , not by means of knowing more in the object ( for we will suppose it one single point ) but intensively , or better on the subjects side ; because of the different perfection of their understanding power penetrating more clearly the self-same-object . to conceive this better , let us reflect that the self-same thing may be corporally seen by several men , and each infallibly know what it is by means of that sight ; yet because one of them has better eyes than another , one sees more clearly what 't is , the other less . also , the blessed saints and angels in heaven differ from one another in glory , or , in greater and lesser degrees of the blissful vision ; that is , one sees the divine essence better , another not so well ; yet the object being one indivisible formality , one cannot see more than another ; wherefore their great degree of glory consists in this , that one penetrates it better , and ( as it were ) sinks it deeper in the knowing power than another does ; which springs out of the several dispositions of the subject , or the antecedent love of god ; which when 't is greater , it more intimately and closely applies the divine object to the fervently●addicted power . again , on the objects side there may be in some senses several degrees even of absolute impossibilities . first , because of the greater disproportion of the object to the power : as , put case it be impossible that twenty men should lift such a weight , 't is good sense to say , if twenty men cannot lift it , much less can two : or ▪ if ten men cannot possibly resist the force of five hundred , much less can they resist ten thousand of equal strength . next ▪ because one of the impossibles depends upon another ; a● , if be impossible the conclusion should be false ▪ 't is more impossible the premisses should be so ; and yet more that the very first principles should : or thus , 't is impossible 2 and 3 should not make ● ▪ yet 't is more impossible . god , who is self-existence should not be ; because in these the later impossibility which depends on the forme● is onely impossible by consequence , ( though still absolutely such ) that is , were not at all impossible , if that which grounds it were not so . whence is seen , that unless dr. t. will say that all created understandings are of the self-same pitch of excellence , he must say that , even supposing ●he self-same object or motive apt to assure infallibly , one may better penetrate it , and so be more infallibly certain ( on the subjects side ) than another . and thus in the same person his faith may be come more lively than formerly , according as he renders it more express to his thoughts , and better dinted or imprinted in them ; which is done two manner of ways ; habitually , by often thinking on the points , which way is proper to the vulgar ; or knowingly , by penetrating it's grounds still better and better , and so making those judgments solider and firmer . 't is seen also that one object maybe justly said to be more impossible to be false than another , because that other is not at all such , but by virtue of it , and dependence on it , according to that axiom , quod per se est tale , est magis tale , what is so of it self , is more ( or more perfectly ) such than what is such by means of another ; and with good reason , for being impossible to be false solely by dependence on another , 't is consequently of it self possible to ●e false . yet this possibility can never be reduc'd into act , because that object or truth is never found unconnected with that other on which it depends , but ever most intimately united with it , and so engaging it's verity . § 14. pag. 18. dr. t. endeavours to acquaint us with the notion of moral certainty , which i should be glad to learn , for i am not ashamed to own that i never understood it perfectly in my life ; some mean one thing by it , another means another thing , as their fancy leads them ; now i for my part declare that i have no distinct notion or knowledge of any thing that i cannot define , nor can i define that the limits or bounds of whose nature i see not , nor , i am confident , any man living . i wish dr. t. better success . moral certainty ( says he ) is sometimes taken for a high degree of probability , which can onely produce a doubtful assent . he means i suppose ; such an assent as is a doubt or suspending of assent ▪ that is such an assent as is no assent ; i wish dr. t. would go to school a while to honest dame nature , and learn his ho●n-book of first principles , and not thus ever and anon commit such bangers . to doubt signifies to fear a thing is not true , or not , not to dare to assent to it , that is , not to assent , and so a doubtful assent , is not assenting assent , that is , an assent which is not an assent . he proceeds , yet it is also frequently us'd for a firm and undoubted assent to a thing upon such grounds as are fit fully to satisfie a prudent man. here are many things worth remark if one had leasure : and first , what means an undoubted assent ? 't is the thing , properly speaking , is undoubted , or not-doubted of , and not the assent : but that 's but a slip of word ; i conceive by the word [ yet ] which introduces it , he means an undoubtful assent ( onely he fear'd the inelegancy of the word ) in opposition to the doubtful assent here spoken of ; and , because ▪ ( speaking properly ) the opposit to doubt is hope , an vndoubtful assent means a hopeful assent ; which , since doubting speaks a disinclining to assent or judge the thing so , and hoping an inclining to it , very fairly gives us a second dish of an assent which is no assent ; for inclining only to be , is not being such , and so inclining to assent , how strong soever it be , is in reality no assent . well ; dr. t's resolution against identical propositions was certainly the most fatal bolt that ever was shot , making him discourse like the man that said he had three lights in him , a great light , a little light , and no light at all . next , i would know what grounds are fully fit to satisfy a prudent man ; one man likes some grounds , others like others : a sleight proof from scripture likes some man better than the practice of the church , the consent of mankind , or the clearest demonstration ; another ( i mean the atheist ) likes a plausible reason that sutes with and takes fancy better than all of them together : a third likes nonsense prettily exprest better than the clearest truths unelegantly deliver'd . a fourth values nothing that is produc'd to ground assent but what , when examin'd , subsists by engaging first principles , and bears the test of right logick ; my friend on the other side bids defiance to first principles and logick too , and is all for likelihoods , more credible proofs , fair probabilities , doubtful or rather hopeful assents . yet there want note now in the world , esteem'd sober persons who judge all these to be prudent men. where then is this prudent man that we may take measure of his pitch , and fit him with grounds ; for any thing yet appears 't is as easie to fit the moon with a coat . there are many prudent men among the protestants who judge the scripture's letter interpreted by private wit is a competent ground for faith : there are other prudent men among catholicks , who judge the contrary . nay more there are questionless amongst turks , and even heathens divers men of grert natural prudence ( and we can only mean such a prudence antecedently to the illumination of faith ) and they too have grounds fit fully to satisfie them , for they doe actually satisfie them , so that they see not the least reason to doubt of what they profess ; and , so according to dr. t's discourse these too have moral certainty of what they hold . wherefore , unless we could state what 's meant by a prudent man , we can never come to understand what is meant by dr. t's moral certainty , nor consequently when faith is certain , when not ; nay , which is worse , if moral certainty be that which he appoints as sufficient for faith ; and for any thing appears by his words , turks , heathens , and all hereticks have the same ( since they have such grounds as do fully satisfie prudent men ) it will follow that they may have as good grounds as christians have ; at least , that no man can tell who have right grounds of faith , who not , since this notion of [ what is fit fully to satisfie a prudent man ] has no determinate limits to state the nature of this mock-certainty . besides , 't is common in the course of the world , and i have divers times observ'd it my self ▪ that two persons may contest about some passage , even in humane affairs , as when any thing is by a strange surprize , or forgetfulness , lost or to seek ; each of them may seriously protest they are morally certain of it , each may alledge reasons , they may be both prudent men too , and both be fully satisfi'd with their reasons , and yet the plain discovery of the thing may shew afterwards that one of them prov'd to be in the wrong : now , if this happen in a controversie ( for example ) between a prudent socinian and a prudent protestant , how must it be decided ? both alledge scripture , each sees no reason to doubt of his own interpretation , and both are fully satisfi'd , that is , both have dr. t's moral certainty , and so both must be in the right , if his grounds be in the right ; that is , both sides of the contradiction must be true , if dr. t's faith be true , built only on moral certainty ; which would utterly destroy his enemies identical propositions . i would gladly know , at least , why these two equally matcht moral certainties shall not make a drawn battel of it , or how it shall be determin'd on whose side the certain truth stands . i doubt it will be the hardest task that ever was , for him to make it even morally certain there is a trinity , for this cannot be done but by manifesting the letter of scripture , bears no shadow of reason on the socinians side ; otherwise that seeming reason may be a just cause for a protestant to suspend , perhaps doubt of it , and so not be morally-certain . § 15. the meaning then of these word [ moral certainty ] being so indeterminate ▪ that dr. t. himself cannot tell what to make of it , no wonder our divines cannot agree about it . if he says he understands it very well , i desire to put it to the trial , by producing any one proposition held by him to be but morally-certain , and shew us logically ( art being the test of nature ) how or by virtue of what it's terms hang together , or to make out according to his own notion of moral certainty , that not one prudent man in the world does , or can be dissatisfi'd with it . what i conceive is meant generally by moral certainty is a high probability or some great likelihood , which being an insufficient ground for faith ( for we are to profess and dy for the truth of our faith , and not for its likelyhood onely ) ● judge the name of it ought not to be heard when we speak of the certainty due to faith and it● grounds , unless it be signifi'd at the same time that 't is us'd catachrestically or abusively to mean absolute certainty . § . 16. i expect d. t. will , instead of making out the nature of this chime●ical certainty , run to instances ; for example , that of our being morally certain of the sun 's rising to morrow , and such like ▪ but , first i contend he is not certain of this his own instance : if he be , let him give his grounds of certainty for it , and go about to prove or conclude the night before that it will. i doubt much he will , when he comes to try it , find himself gravel'd , and confess with me that 't is only highly likely . 't is well he did not live in joshuah's or ezekiah's time , and tell them the day before that moses his law was only as certain as that the sun would not stand still or go backwards the next day ; for , if so , i doubt much those who had heard and believ'd him , would have taken a just scandal at their faith , seeing points held equally certain as it , prove actually false . again , what more certainty has he now of the suns rising again within 18 hours after his setting , than they in those days were the day before that it would not go back , or stand still ; and yet we see they were not certain of it , for we know they had been mistaken in it , and that judgment an error . by which we see that d. t's moral certainty means such a certainty w ch ( as appear'd by this event ) was vncertain , or such a certainty as was certain peradventure , now this nonsence has no harm in it but that 't is opposite to an identical proposition [ what 's certain is certain ] which weighs not with dr. t. who has renounc't all first principles . in a word ▪ our b. saviour has beforehand prevented all such instances ▪ by ●elling us that heaven and earth shall fail , but his words shall not fail : intimating that the whole fabrick of the world ( much more some one great part of it ) is tottering and unstable in comparison of the unchangeable nature of truth , and such all good christians are to profess their faith , and be ready to dy to attest it . § 17. having thus done more than miracle , and establisht moral certainty which were not its self were it not unestablisht , ●e procceeds ( p. 18. ) to overthrow infallibility : alledging that the vnderstanding cannot be absolutely secur'd from all possibility of mistake , but either by the perfection of its own nature ( which he thinks all mankind but mr. s. have hitherto granted that it could not ) or , by supernatural assistance . i desire he would not stretch my tenet beyond the bounds my self give it : i never said that human understanding● could not possibly be mistaken in any thing at all , but only in knowledges built on sensations , in knowing the truth of first principles , in knowing ( while left to nature , till speculation , for which they are too weak , put them into a puzzle ) by practical self-evidence confusedly and in common something belonging to some natures daily converst with ; and lastly , some learned men in diverse deductions of evident reason , for example , in diverse propositions in euclid . but , that which our subject restrains it to ( being about the infallible conveyance down of faith ) is the first of those , viz. infallibility of our sensations ; for , once putting this , tradition is an infallible rule . speaking then of this ( which is all my present purpose requires ) i am so far from being the only man who holds it , that dr. t. ( excepting scepticks , if perhaps he be not one of that sect ) is i think the only man that ever deny'd it ▪ are not both of us infallibly certain that we eat , drink , write , and live ; or did any but a mad-man ever think seriously that sober mankind ( abstracting from disease in some particulars ) might possibly be deceiv'd in such knowledges as these ? are not our senses contriv'd naturally , as apt to convey impressions from the objects to the knowing power ( i speak not of the different degrees of perfection necessarily annext to each , but as to the main so as to be sufficient for use and needful speculation ) as any other causes in nature are to do their proper effects ? have they not also as little contingency in them , and that contingency as easily discoverable by the standard of circumstant mankind with whom they converse , as in i●terical persons and such like ? this being so , i affirm that the basis on which our rule of faith is built ( viz. natural knowledges ) is more secure than any part of nature ; since naturally 't is impossible mankind can err in these ; and , whereas we are not certain but it may , in some conjuncture , become god's infinite wisdom and goodness to exert his divine omnipotence , and alter the course of nature even in considerable portions of it , as in the instances given of the sun 's standing still and going back , the universal deluge , and such like ; yet in our case 't is impossible ; beeaus● the altering nature's course in such as these were directly to create false judgments or errour in mankind ; of which 't is impossible essential wisdom , goodness , and truth , should be the immediate and peculiar cause . naturally therefore it cannot happen , nor yet supernaturally ; for though taking the proportion between gods omnipotence , singly considered , and the object , 't is possible or within the compass of gods power to make all mankind err ; yet taking in his other attributes which determin his omnipoence to do only what 's wise and good , and according to truth , it cannot be god should either will or do it , and so it cannot be effectively done at all . § . 18. he objects that the church of rome challenges infallibility upon no other account but that of supernatural assistance : i answer , the church had her rule of faith left to her hand by jesus ch●ist who founded and constituted her , and found it not out by speculative reason : whence 't is not the proper concern of a church to discourse very particularly about the manner and nature of the rule of faith , but of speculative divines who look into the natures of things , and there find the reasons of those truths god has barely told us . next , 't is only of faith that christ has promis'd to assist his church , but whether supernaturally only , or also by natural means is no where defin'd ; my tenet is that he assists his church both ways , as i at large defend in surefooting , and that the best strength of nature and grace are both of them exerted to their utmost , to ascertain the infallible authority on whose testimony we receive our faith : but , with this difference , that the supernatural assistance exceedingly comforts faith in those who are true believers already ; and the natural assistance ( as far as concerns the due satisfaction of reason ) informs the understanding of those who yet discern no supernat●rality at all in the church , and have nothing but their natural reason to guide themselves by : without which i see not how either a circle is avoidable , or rational satisfaction to such men possible : for were not a natural assistance admitted to introduce the knowledge of the other , supernaturals would be the way to supernaturals , and faith the means to arrive at faith , which would confound the means with the end. i wish dr. t. would leave off this new way of confuting , by telling me still i am the only man , or first man , that said ( he should have said , proov'd ) such or such a thing ; which cavil , if he answer not my argument ( as he seldome thinks of that duty ) signifies either nothing at all , or else a high commendation to me as improving knowledge to some degree . but more of this point when i come to defend my method . § 19. hitherto then dr. t. has given us no absolute certainty ( either of the existence of a deity , o● ) of christian faith , as far as it depends on the letter of scripture , but onely such miscall'd certainty as means vncertainty , whence his pretended certainty of its sence falls to the ground : but let us see how he vindicates the certainty of faith ( and himself not to hold it possible to be false ) by ascertaining at least the sense of it , supposing the letter were right . he tells us pag. 20. that as for the sense of books 't is plainly impossible any thing should be delivered in such clear and certain words as are absolutely incapable of any other sense : and what 's the natural sequel of this appli'd to scripture , but that 't is plainly impossible faith , built on tha● sense , or rather which is that sense , should not be possible to be false , and consequently the letter can never be a competent rule of faith : whereas in this way of conveying i● down by living voice and practise of the church , that is , ●y cate●hizing ▪ publike preaching ▪ private discoursing ; & consonant living , 't is made so manifest to the generality what was held in each year immemediately before ; that no prejudice can make them all so mad as either to mistake or misrepresent it ; as 't is , for example in england , for the generality of protestants to err , or impose this this year upon the belief of england , that last year they held and practic'd prayer for the dead or assisting at the christian sacrifice . by which 't will be easily seen ; whether of us two makes better provision for the certainty of faith. he proceeds . yet notwithstanding this , the meaning of them may be so plain , as that any unprejudic'd and reasonable man may certainly understand them . let him apply this to scripture , & the discourse stands thus , all men are unreasonable and prejudic't who take not scripture in my sense : if this be not the meaning of his words , let him tell us by what other maxims he guides himself in judging who are such ▪ when he tells us any unprejudic't and rersonable man may certainly understand the sense of scripture . if he can assign no other reason of those mens faultiness , but their disagreeing with him in the meaning of scripture , i doubt his readers will scarce believe him that all socinians and other sects , who differ from him in main points , are passionate and prejudic't . if an indifferent man stood by while d. t. and a socinian disputed , and heard one of them cite place after place ▪ compare one place to another , and use all the means he could to make out the right sense of the words ; and the other use the self-same method , and yet nothing concluded decisively ( as it never was in this way of managing disputes ) i fear he would be little the nearer satisfaction and embracing dr. t's . tenet , upon his saying that his adversary was passionate and prejudic't . he parallels the certainty of scripture sence to that of euclids definitions and axioms , in the sense of which men are universally agreed ▪ and think themselves undoubtedly certain of it , and yet the words in which they are exprest may possibly bear another sence . he trifles ; let him show me the generality of scripturists as unanimously agreeing in the sense of scripture , as geometricians do in those axioms and definitions , or let him leave of bringing such disagreeing parallels , importing that there are not men of all sides and sects as willing to see truth in things belonging to their eternal salvation , as to see the truth in mathematicks . how many interpretations are there of [ this is my body ] and of those many texts which signifie christ to be true god : both of main concern , the understanding them wrong , being on one side idolatry , on the other blasphemy . yet we have eminent learned men , acute wits , excellent linguists , good logicians and historians , and lastly , very great scripturists who compare also place to place ; yet , all this notwithstanding , nothing is decided finally ; still they debate , write , quote , interpret , and will do , while this method is taken , to the worlds end. does dr. t. find such a disagreement amongst men learned in the mathematicks , in the understanding the axioms and definitions of euclid ? add , that those men in other matters are not passionate or prejudic't , but are held pruden● and sober by great portions of mankind , nor do they lose their repute amongst indifferent judges as renouncing their manhood or perfectly deserting reason ; that is , they are not held madmen for not adhering to such a determinate sense of those places : which argues evidently , that they renounce not evidence ; and that the scriptures letter , thus manag'd , is not apt to ascertain them at all , and so no rule . yet he gives us one great reason ( as he calls it ) why men do not agree in the sense of scripture as well as in the others , because their interests , and lusts , and passions are more concern'd . so that according to dr. t. a man who is to be guided by his pastors and teachers cannot be certain of the sense of scripture , nor consequently of faith , unless he can look into the hearts of men ( which is proper to god alone ) and discern who are passionate , prejudic'd , interessed , and lustful . again , this reason is found on either side to a great degree , for were not those axioms and definitions so evident that absurd men would incur the shame of mankind to deny them , there wants no temptation of interest and passion to make authors go about to control and contradict the writings of others to gain themselves applause and credit . but , if this be one great reason of disagreement in the sense of scripture , i would gladly know , what are the other great reasons . but of these we hear nothing : and there is good reason why ; for since his one great reason is the ill-disposedness of the persons , the other great reason must be the defectiveness of the thing , that is , the inability of scripture's letter , by reason of its inevidence to private understandings , to make them agree in one sense of it ; which manifestly makes it unfit to be a rule of faith. § 20. to conclude , the summe of dr. t's . vindication of himself from making according to his grounds , faith possible to be false , amounts to this ; he produces words to disprove it , which manifoldly confess it ; he endeavours all along to shew that infallible certainty cannot be had , of either scripture's letter or sense ; that is , he grants , that the whole world may be deceiv'd ( though all the causes be put to secure them ) in the ground of faith ; or denies that , absolutely speaking , faith is certainly-true . again , loath to speak out to that point candidly , he shuffles about , and puts upon his adversary divers odd and ridiculous acceptions of the word [ faith ] omitting the right one , which was given to his hand , lastly , being to give account what kind of certainty he allow'd to faith , he gives such a notion of it as signifies nothing , and has all the marks of vncertainty imaginable ; taking his measure of certainty , which ought to proceed from the object , or proof , from the subject's perswasion or adhesion to it ; which common experience testifies , may indifferently be found in truths and falshoods , and common sense confutes ; nature telling every man that my assent is not therefore certain , because i do not doubt it , see not the least cause of doubt , am fully perswaded , and verily think so ; but because the thing is seen indeed to be so , or because the proof is conclusive . either then let him bring such proofs , and own and shew them to be such , or he leaves his cause in the lurch , and his credit ( which he is here defending ) unclear'd ; by yielding faith possible to be absolutely false ; that is , for any thing any man living knows , actually such . discourse vii . in what manner dr. t. replies to faith vindicated . § 1. dr . t. has no fellow , nor his way of confute any parallel . not to provoke the peevishness of malice too far , and yet follow home my blow more fully , and yet withal to uphold the efficacie of faith grounded on the just conceit of its absolute certainty ; i writ a a book , call'd faith vindicated , in behalf of christian faith in common , shewing the absolute certainty or security from error of that kind of assent , provided it be grounded on those motives god had left to settle his church , and , by it , mankind in faith , as i declared my self in my introduction : it pretended demonstration from the beginning to the end , and had not one drollish or unsober expression in it : take a map of it in a few words . i conceiv'd my self debtor both sapientibus and insipientibus , and hence the concern being common to all christians , amongst the rest to speculative divines , i resolv'd to prove it by arguments sutable to every capacity . to the more intelligent , to the end of the third eviction : to the middle or prudential sort , to the end of the fifth· and to them of the lowest capacity in the last : every one being enabled by tradition or education to comprehend what the common language and practice of christianity teaches them , as to speechees and carriages appertaining to faith. i begun ( after i had put two postulatum granted by all christians ) with logical arguments ; which i pursu'd at large , because as 't is a common trick in sophisters and half logicians , to abuse that excellent art to elude the clearest evidendences , so it became a more necessary duty in me to prevent by the closest proofs , fetch 't from almost all heads imaginable that belong'd to that skill , any misusages of its maxims to patronize falshood . this could be no other than very speculative , and accordingly i declar'd in my introduction , what my reader was to expect , in discourses of that kind ; nor will any man indu'd with common sense wonder that i should use logical expressions when i make logical discourses , or terms of art when i speak to scholars . these things reflected on , let us see now what a dextrous way our learned confuter takes to answer that whole book , ( for he manifests here an intention to give it no other ) and to overthrow so many demonstrations . § 2. his first way of confute is , to pick out a leaf or two of the most speculative part of that treatise , only intended for scholars , and apply it to the understandings of those who are onely sermon-pitch : to whom , because such discourses are unsutable , and withal too hard for him to answer , hence he very politickly both gratifies the fancies of those readers , and avoids himself the difficult task of answering the pressing reason in it , by playing the wit , when 't was dangerous to act the scholar , and making use of his constant friend at a dead lift , drollery , in stead of relying on the patronage of reason , which ( as he experiences ) so often betrays and exposes hss weakness . he runs on therefore a whole leaf or two in this jovial career ere he can recover himself , till even his own friends who are not aware of the necessity , admire at his endless raillery ; and , true to his method , neglects wholly the sense , and excepts mightily against five or six hard words ; namely , potentiality , actuality , actuation , determinative , supervene , and subsume ; which , it seems puzzle him exceedingly ; for he professes to think them mystical . he calls the discourse jargon , foolish and nonsense ( which two last words he is ever most free of , when his reason is most at a loss . ) he likens it to the coptick and slavonian language , talks of astrology , palmistry , chymistry , and what not ? and with such kind of stuff confutes , it most unmercifully even to utter desolation . § . 3. in return to which kind of carriage , ( though it deserves only contempt ) let us hear first how dr. t. answers himself ; who ( serm pag. 120.121 . ) very zealously reprehends and preaches against this absurd fault in himself , in these words . let none ( sayes he ) think the worse of religion [ or those reasons which oblige us to profess 't is absolutely-true ] because some are so bold , to despise and deride . — for , 't is no disparagement to any person or thing to be laught at , but to deserve to be so . the most grave and serious matters in the whole world are liable to be abus'd — nothing is so excellent , but a man may fasten upon it something or other , belonging to it , whereby to traduce it . a sharp wit may find something in the wisest man , whereby to expose him to the contempt of injudicious people . the gravest book that ever was written , may be made ridiculous by applying the sayings of it to a foolish purpose ; for a j●st may be obtruded upon any thing . and therefore no man ought to have the less reverence for the principles of religion [ or those reasons which oblige us to hold and profess faith absolutely-true ] because idle and prophane wits [ nonplust controvertists ] can break iests upon them . nothing is so easie [ dr. t. knows that by long and very useful experience ] as to take particvlar phrases and expressions out of the best book in the world ; and to abuse them by forcing an odd and ridiculous sense upon them . but no wise man will think a good book foolish for this reason ; but the man that abuses it . nor will he esteem that to which every thing is liable to be a ivst exception against any thing . at this rate ase must despise all things . but , surely , the better and shorter way is to condemn those who would bring any thing that is worthy into contempt . also in his foregoing sermon , pag. 86 , 87. he gives good doctrine to the same purpose ; but never intended to follow it himself . these things [ whether faith be absolutely true or no ] are of infinit consequence to us , and therefore — 't is not a matter to be slightly and superficially thought upon , much less ( as the way of atheistical men is ) to be plaid and iested withal . if any one shall turn religion ( or a discourse aiming to shew it absolutely certain ) into raillery , and think to confvte it by two or three bold iests , this man doth not render it , but himself ridiculous . again , though the principles of religion ( or the proofs of faith's absolute certainty ) were never so clear and evident , yet they may be made ridicvlovs by vain and frothy men ; as the gravest and wisest personage in the world may be abus'd by being put into a fools coat , and the most noble and excellent poem may be debas'd and made vile by being turn'd into bvrles qve . thus dr , t. by preaching what he never intended to practice has most amply laid open his own folly , and hits himself still , while he aims at the atheist : and no wonder , for their causes ( as far as i impugn him here ) are not very wide of one another ; since nothing approaches neerer to the denying all religion than to hold it all vncertain . at least i would gladly know of him in what his way of discourse here against my reasons for the absolute certainty of faith differs from that of atheists against a deity , and all religion . the points to be considered by both of them are of a solid and concerning nature , and both handle them drollishly , and make raillery supply the place of reason . nor will it avail him to reply that my proofs were not solid , and so oughr to be confuted with mockery ; for he ought first shew by reason that they thus highly misdeserve , and then employ his talent of irony upon them afterwards ; and not make meer irony supply the place of reason . besides , himself acknowledges pag 87. that , if the principles of religion were doubtful and vncertain , yet this concerns us so neerly that we ought to be serious in the examination of them . and , certainly , no judicious or good man will doubt , but that it highly and neerly concerns all good christians to know , whether their faith , the substance of all their hope , particularly the existence of a trinity and incarnation , the points i mention'd , be absolutely certain or not . i leave it to the choice of dr. t's friends whether they will rather approve his doctrine in his sermons , or his unconsonant practice in this preface . if the former , they must condemn him out of his own mouth to be foolish , ridiculous , and an imitator of atheists , and his way of writing insignificant : but , if they like the later , then they must conclude his sermons as equally blame-worthy for opposing so laudable a practice . unfortunate man , who very gravely takes texts against scoffers , and makes sermons upon them ; and then behaves himself all over so scurrilously and drollishly in his whole preface to them , as levels those very sermons as directly against himself , as could possibly be contriv'd or imagin'd : which is in effect by his carriage , to tell the atheist , that that scoffing and drollish way of answering and managing discourses about religion , which is so horrid sin in them because they are of the vngodly and wicked , is notwithstanding none at all but a very great virtue in the saints and the godly ; and in a particular manner meritorious so it be practis'd against those men of sin , the most abhominable papists . § . 4. besides , as dr. t. well observed when he was in a more sober humour , every thing , even the best , is liable to be abus'd and made ridiculous by drollish jests , and consequently this method be so exactly observss when he is to confute me , will ( as he very well expresses it in his pref. pag. 26 ) equally serve to prove or confute any thing . to shew the all-powerful strength and virtue of it , let us imagine that euclid , had been a catholick , dr. t. might have preacht ● sermon or two full of zeal against witchcraft , and have produc't some fair probabilities to perswade the people that mathematicians were all meer frier bacons , and absolute conjurers , because they use to draw circles and uncouth figures which look like magick ( to second which dr. st's . book concerning images , would ( mutatis mutandi● ) light very pat and home ) and then when he had done , writ a preface to those sermons against the prince of conjurers , or the belzebub of those incarnate devils , euclid ; and confute him on this manner . first he might pick out some demonstrations of his in which were five or six words harder than ordinary ( at least too hard for the vulgar , though clear enough to the learned men in that art ) as isosceles , parallelograms , parallelepipe , cylinder , diameter , eicosaedron , and such like ; and when he had transcrib'd them into a ridiculous preface which he was sure no good mathematicians would ever care to read , but vulgar souls would much admire , and out of their hatred to these popish conjurers , cry up : he might proceed to confute him on this manner . i have here ( reader ) presented thee with a discourse , which , if we may believe euclid is mathematically demonstrable . a rare sight indeed ! certainly , the sacred names of principles and demonstrations were never so prophan'd by any man before . might not any one write a book of such jargon and call it demonstration ? — if he intended this stuff for satisfaction of the people ( as it seem'd by his writing it in greek , the vulgar tongue , he did ) he might as well have writ it in the coptick or sclavonian language . yet i cannot deny but this is very sutable to the principles of the roman church , for why should not their science as well as their service be in an unknown tongue ? — certainly his talent does not lie for science . — learned men are less apt to admire nonsense than the common people — neither harphius , nor rusbrochius , ( dr. faustus , frier bungy ) nor the profound mother juliana ( or mother shipton ) ever spoke any thing ( charm ) more sensless and obscure . — he hath a style peculiarly fitted for mysticks ( magick ) for even in this parcel of stuff there are five or six words ( such as isosceles , patallelograms , parall●lepiped , diameter , cylinder , eicasoedron ) which if they were but well mingled and discreetly ordered would half set up a man in that way ; and ●nable him to write as mystical ( magical ) a discou●se as any man ( or the devil himself ) would wish . thus , reader , thou seest how true ▪ 'tis that dr. t's . method of talking is none ; since i dare undertake take that let him and his fellow-conspirators , in malice against catholicks but resolve to preach and write as earnestly that mathematicians are conjurers , as they do that catholicks are idolaters , ( which , of the two , is the far easier to prove , ) and the method he observes in this preface of his , would equally serve to confute euclid as it does me . and the like force it would have against any logical , metaphysical , natural , medicinal , rhetorical , poetical , or even grammatical discourse : each have their terms of art proper to themselves , which look odd and uncouth to the vulgar ; and so are equally liable to be abus'd and rendred ridiculous , to men whose practice is to read sermons . § . 5. but can dr. t. seriously think these words to be indeed so hard as he pretends ? the word [ potential ] was familiar to us both when we were in our accidence and talkt of the potential mood ; also [ actual ] and determin are very obvious ; i suppose then 't is their ending in those common terminations [ ty ] [ tion ] and [ tiue ] which makes potentiality , actuality , actuation , and determinative so insuperably hard . as for supervene and subsume , it may justly be wondred whether the difficulty lies in knowing what 's the signification of the verbs venio and sumo ▪ or the prepositions super and sub. but he means they are not trim and elegant enough : alas , good gentleman ! i doubt there are some who complain of the tenderness of their ears , when the true reason is the softness of their heads . but enough of this . § . 6. let us now proceed to examine the true force of one of these demonstrations which he most opposes with drollery ▪ we shall see that it was both his concern to answer it , and withal impossible he should , which joyn'd , no wonder he endeavoured to evade thus , it being the best shift he had . all logicians know that the respondent by bringing a pertinent distinction , evades granting the whole proposition and is lic●nc't to admit it but in part ; that is , indeed , to deny the former proposition as it stood under an undistinguisht manner of expression . also , that amongst human notions some are more potential , that is more general than others , and that those general notions are divided or distinguisht into more particular ones by certain in●eriour notions adjectively exprest , call'd differences . 't is evident likewise that , since 't is impossible there should be a house or a man in common , only individuals can exist , that is , only these have a capacity or power to existence , and consequently that existence is related to them as their proper act. all determining notions therefore that can belong to any nature , or to that which has such a nature in it or the thing , are presuppos'd to existence , and so it can admit no further determination , or any differences , and consequently , the predecate [ existent ] can never be pertinently distinguisht ; wherefore , it being impossible to distinguish the copula , in case the subject can be distinguisht as little as the other ( which i there prov'd ) it must follow that those propositions which have in them such a predicate must be admitted in their whole latitude ▪ and simply as the words lie . seeing then christians are bound to profess their faith true as to those points of a trinity ( for example ) or incarnation , or that a trinity or incarnation exist , and the predicate existent , can bear no distinction dividing its simplest notion , such as are morally , hopefully , in great likelihood , or such dwindling kind of sceptical or half-atheistical expressions , it follows that it must be affirm'd and held that a trinity , or incarnation absolutely is , and , consequently , that 't is impossible not to be ; whence follows that , it being blasphemy to say that god has made a rational nature , or a nature to assent upon motives , and then commanded it to be not-rational , that is to assent beyond the motive , whieh is ( as to that degree of assent which is beyond ) without a motive , we must conclude that , however created understandings fall short in penetrating them , or miscarry in discoursing them , the grounds of our holding thus , as laid by god , must be absolutely conclusive , or impossible not to conclude the thing is ; and not only morally conclusive , morally certain , great likelihoods , fair probabilitys , freeing only from actual doubt , and such like . wherefore if dr. t. would approve himself worthy to write or discourse concerning the grounds of faith , he ought to profess and produce such , since nothing else reaches the nature of faith , or can rationally ground the the obligation impos'd by god himself , of professing and holding that the thing absolutely is : but he was conscious to himself he had none such , or absolutely conclusive , therefore he was forc't to play the droll and mock at the close reasons that would oblige him to it , instead of answering them . § . 7. this is the argument which our great divine , who is still most merry when he should be most serious , likens to astrology , palmistry and chymistry ; and sayes that arguments from these could not have been more ridiculous than to argue that what is true , is imprssible to be false from the nature of subject , predicate , and copula : for ( sayes he ) be the propositions true or false ; these are of the same nature in both ; that is , they are subject , predicate , and copula . which learned answer is built on two manifest falsifications of that whole discourse . one that i am meerly proving or concluding there , that what is true is impossible to be false ; whereas my ultimate intent in the former proof ( as put down by himself here , pag. 24. ) is to conclude it impossible that these points of faith should be false ; that is , svch points as express only the an est of a thing , and so have for their predicate existent , as i exprest my self in that argument . and my conclusion of the 2 d. proof is this as put down by himself here , pag. 25. 't is impossible therefore that what is thus affirm'd to be true ( that is in such words as can bear no pertinent distinction ) should in any regard be affirm'd possible to be ▪ false ; the impossibility of distinguishing the predicate pertinent , ly , excluding here all possibility of diverse respects . is this barely to go about to prove that what 's true is impossible to be false , or rather , that no different regards or respects can in such faith-propositions as these be made use of to elude or diminish the granting their intire truth . the proposition [ an ethiopian is black ] is but in part true , because it can bear diverse respects or regards to distinguish it pertinently ; viz. according to his teeth , and his skin : but in those propositions which have [ existent ] for their predicate , no imaginable regards can be found appliable to it , so to distinguish it pertinently . the next falsification of my intention is to pretend that i argue barely out of the nature of subject , copula , and predicate , whereas by my whole discourse , 't is most evident that i argue precisely from their being such subjects and predicates , that is such as could bear no pertinent distinction diminishing the integrity of their truth . in a word , the question was about the truth , or which is all one impossibility of falshood in faith-propositions , and i was there treating it logically ; i would gladly then have any sober and intelligent man inform me , why it was not as proper and pertinent for me to argue out of the nature of propositions ( in which only truth is found ) and particularly out of the nature of such propositions , that is , those who have such subjects & such predicates in them , as it is for a mathematician writing a discourse of trigonometry to argue out of the nature of such a kind of angle , or a triangular figure ? or why in so doing i can justly be thought to have deflected from the rules or method of exactest art. § . 8. in a word , had i in a christian english sermon stood very gravely repeating sixteen verses out of a heathenish latin poet ; or had i , after i had so often mock't at others for bumbast rhetorick , and so , indirectly extoll'd my self for my smooth style , talkt of persons of a profligate temper , as did dr. t. here , pag. 33. and pag. 163. some idle wit who had nothing else to do might perhaps have taken just occasion to sport himself with my imperfection . but , to mock at a writer for using the terms proper to the art he is discoursing in , seems to argue a very profligate temper of levity at least , that i may say no worse . § . 9. thus much for his first answer to faith vindicated , consisting wholly of drollery , neglects and other worse faults , his second is , that the main of that book being to prove that what 's true is impossible to be false , i oppose no body that ●e knows of , in this matter . i answer , whoever pleases to run over the several heads from which i argue in faith vindicated , hinted briefly in the margent , will see that that which he pretends in a manner the only point , is but once designedly made use of , and very rarely toucht at in other places ; and that there are near forty proofs of another nature , though sometimes ( all truths being connected ) they happen to be partly coincident into the same . sometimes also i suppose it , but it bears no show of reason that most of my book is spent in proving it . but is it so clear that i oppose no body he knows of in proving that what is true , is impossible to be false ? does not he know one dr. t. ? that same person , i suppose , will tell us soberly that he can prove his faith true , relying on what he conceives to be the letter and sense of scripture , and yet , speaking of the certainty he had of both these , he told us expresly ( rale of faith , pag. 118. ) all this may possibly be otherwise ; that is , that possibly he has neither right letter nor right sense of scripture , and consequently that what he affirms to be his faith and true , is notwithstanding possible to be false . the same man being to vindicate himself in this pref. pag. 10. explain'd his meaning to be , that he could not demonstrate those things so as to shew that the contrary necessarily involves a contradiction : now , if he cannot prove that the contrary to any thing involves a contradiction , he can never prove that contrary to be false ( nothing being false which clashes not by consequence at least with some first principle , or involves a contradiction ) and as long as he cannot prove it false , 't is possible to be true for any thing he knows ; and , if the contrary to faith be affirm'd possible to be true , faith it self must be possible to be false ; and yet , though his discourses make it possible to be false , the obligation incumbent on him as a christian , forces him 〈◊〉 affi●m that 't is notwithstanding true. so that the goodness of christianity joyn'd with the badness of his grounds , oblige him to grant equivalently , though he be warier than to do it directly , that what is true is possible to be false . § . 10. now , because 't is against the very grain of rational nature to admir of such a palpable contradiction , if the word truth be rightly and properly understood , hence i am certain he and such as he are provided with a d●stinction at the bottom of their hearts , and only hold that their faith is morally true , that is , some great likelihood ; or as true as many things are of which we judg our selves morally certain , and did not in the least doubt of them , yet oftentimes , upon clearer information , have found our selves deceiv'd in our opinion of them , and the thing to be false . and , that this is dr. t's . sentiment in this matter , appears farther ( besides what hath been now said ) from his owning such a moral certainty only for the grounds of his faith as frees one from doubt , from his feeble and dwindlings expressions of his certainty of a godhead ; and , lastly , from his blaming me , pag. 29. for r●sting contented with no less ▪ certain grounds than such as are absolutely conclusive of the thing . and , how one who relies on his speculative proofs ( for the renouncers of tradition can have no claim to practical self-evidence ) can be thought to hold faith absolutely true , and yet disclaim himself and blame in others the pretending to such motives as absolutely conclude or prove it to be true , or how a man can with honesty affirm a thing is absolutely true , and yet deny he is absolutely certain of it , i must confess both passes my imagination , and i am confident every man's living who considers well what he says . 't is evident then from dr. t's . whole carriage in this business , that ( unless perhaps the natural force of tradition work a practical-self evidence in him of those points in which they who hold to tradition and he agree , which he is not aware of ) dr. t. does not hold his faith absolutely , but morally true , which is a very strong piece of nonsence , as was shown in faith vindicated , and will be seen hereafter ; and , therefore , it was but ●itting and necessary that i should clear the word [ truth ] from a ridiculous equivocation or impertinent distinction put upon it by such sceptical pretenders to christianity , and manifest , that the word truth in those propositions which express the an est of a thing , speaks being , and so necessarily involves impossibility of not being , or impossibility of falshood in its notion , or ( which is all one materially , though formally 't is different , ) that what 's true must be impossible to be false . § . 11. hence will appear the reason why i affirm'd that discourse more than mathematically-demonstrative ; because it was immediately built on that first principle in metaphysicks , 't is impossible the same thing should be and not be at once : which is superiour to and clearer than any mathematical principle , since the verity of all the maxims of this , depend on the truth of the other ; or ( to explain my self more fully ) because 't is intirely built on the notion or nature of [ being ] which is more evident than any mathematical one : if he denies it , he is desir'd to produce any mathematical notion which is of equal clearness ; which done , a little reflexion will teach him that that mathematical notion ( whatever it is ) can bear a definition , that is , can be represented or made clearer than it was while exprest by that single word defin'd ; whereas the notion of [ being ] cannot possibly bear any , but while we go about to explicate it better , we are forc't to put its own notion in its definition , and other notions besides , less evident than it self ; and so , while we go about to explicate it better we explain it worse ; whence it will appear evidently by our defeat when we attempt to clear it better , that 't is the clearest notion that is , or clearer than mathematical ones ; and , consequently , the discourses grounded on the nature of being are more than mathematically demonstrative . but i pardon this mistake to dr. t. whom i verily judg to be sincerely ignorant in such kind of speculations , and not affectedly only , as he discovers himself to be in multitudes of others . hence , by the way , is seen also how strangely the world is mistaken in metaphysicks ; esteeming that highest science intolerably obscure , and impenetrably difficult ; whereas its object being those notions that concern being , all its obscurity and hardness to one whom right logick hath taught accurately to distinguish , and steadily to keep distinct his notions , consist only in this that 't is too luminous and intelligible ; in the same manner as the sun is hard to be seen at noon-day ; whence it happens that because we are inur'd by custome to make definitions or explications of what we are discoursing about , and here , the subject not needing nor bearing it , we can make none of [ being ] which is the principal object in that science , hence , being put out of our road , we are at a puzzle , and seem to have lost our way through too much light . but 't is time now to return to his confutation of faith vindicated . § . 12. his next answer is , that in asserting infallibility to be necessary to the true nature of faith , i have the generality of my own church my professed adversaries .. that is , dr. t. will say any thing . let him show me , i will not say the generality or any great number , but even any one particular catholick professing either that he relies not on the church for his faith , or that the church he relies on is not infallible , and i here declare that he is no catholick , and doubt not but ●ll good sons of the church will joyn with me in looking upon him as such . i hope those readers who are scholars will by the way reflect how solid a method dr. t. still takes to confute my discourse ; which is , to let all my proofs or premises alone untoucht , and fall to combat my conclusion with extrinsecal mediums . next , he tells ●s the church of rome pretends only to infallibility founded on christs promise to secure the church from errour by a supernatural assistance , which is evidently different from mr. s ' s. rational infallibility of tradition . in which discourse are almost as many faults as words : for , 1. it supposes the church excludes the concurrence of natural means to her infallibility , which he shall never show . next , it supposes i exclude supernatural assistance and admit only natural ; whereas i expresly include and openly vouch it in sure footing , from pag. 85. to pag. 93. and 3 ly . he supposes that supernatural and rational are inconsistent ; whereas in the place now cited , and never spoke to in his much applauded [ rule of faith ] i all a long prove the supernatural means to be very rational ; and have so good an opinion of god's government of the world as to make account that supernatural things , have far more excellent reason for them than natural ones ; and that god does not enviously hide from us the sight of those reasons , but permits and wills they should be seen and penetrated by those who are disposed and capable by the antecedent illumination of faith assisted by other natural knowledges to look into them . § . 13. after this he tells us , that the divines of our church ( before this new way was found out ) did generally resolve faith into the infallible testimony of the church ▪ and this into our saviours promise , and the evidence of the ●rue church into motives onely prudential . so ▪ that what he lately put upon our church , is now come to signifie divines of o●a church ; which gives us to understand ▪ dr. t. makes account that faith and school-divinity , church and schools , humane deduction and divine revelation , signifie one and the same thing . next , he ●cquaints us , that this new way of ours was the old way , in case the divines did generally ( before this new way was found out ) resolve faith into the infallible testimony of the church : for nothing is more evident than that all the late explicaters of tradition , make it the same with the attestation or testimony of the church . in that which follows i partly agree with that other sort of divines , partly i dissent from them . i agree with them that our saviour promist infallibility to his church ; as also that the knowledge of this promise , had by faith , is an excellent satisfaction to those who are already faithful ; but i say withal that , being a point of faith , it can be no part of the rule of faith ; for , so , the same thing would in the same respect be before and after it self ; as also , that for the same ▪ reason it can have no force upon one not yet arriv'd at faith ( as the rule of faith ought to have ) because 't is as yet unknown to him . § 14. again , i agree with them that there are & ought to be many several prudential reasons , suted to men of several capacities and circumstances , moving them to disquisition , and inclining them to embrace the right faith and joyn themselves to the true church ; but i say withal , that 't is one thing to move a man to enquire , and incline him to assent ; another thing to settle him in a most firm assent to such and such points as absolutely certain truths , which is requisit to faith. hereupon i affirm , that this later effect cannot be wrought rationally without grounds truly evident and absolutely conclusive of the thing , and knowable either by practical self-evidence to men of all sorts , or also to the learned by a certainly concluding proof , which i call a demonstration . i affirm moreover ( with due respect to those divines ) that motives onely prudential seem improper to be named in this case ; and that they must be principia sapientiae , and not prudentiae , which can rationally make us absolutely certain of the being or not-being of any thing , that is , of its truth or falshood ; the object of prudence being agibilia , and not intelligibilia , as such ; and its proper exercise and use being to determine a man to act exteriorly , or to act thus in circumstances , where contingency and hazard is found ; and not to act interiorly , or meddle in the affair of intellectual certainty or truth , depending solely on the principles of our vnderstanding , which are impossible to be false , and therefore plac't beyond all contingency and hazard . in a word , i shall not fear to be thought singular in my principles while i ground my self on the nature of faith , which both all catholicks and the generality of those who are call'd christians hold ; and st. thomas of aquin , the prince of school-divines asserts , as i shew'd faith vindicated , pag. 130. § 14. as for all objections of this nature , once more i request dr. t. to make good this consequence , that my discourse cannot be true , unless all our divines ( even of the same way in common ) agree with me , and i promise him this done , to reply distinctly to all his extrinsecal and impertinent exceptions , which ( waving in the mean time my premises ) he so constantly lelevels against my conclusions . and , whereas he sayes , i cannot reasonably charge him with those things till i have vindicated our own divines ; i desire him to consider , that i could not , were i their adversary , charge them , with what i can justly charge him . they all to a man hold the catholick church , on which they rely , infallible , and hold this more firmly than they do any of their speculations ; and , consequently , they hold their faith impossible to be false , and so preserve the true nature of faith inviolate : whereas , what he is to hold to most firmly , according to his principles , is his own private interpretation of scripture , which he himself and all the world besides see and hold to be fallible ; and so he must say , that all his faith built upon it is possible to be a ly for any thing he knows ; by which means he destroyes the nature of faith ; ( as far as gods goodness will give him leave ) in himself and others , and corrupts it into opinion . they produce motives , which , though they call them prudential , are indeed some of them demonstrative , and coincident in part with tradition ; whereas dr. t. has nothing at all in his grounds ( taking him as opposing catholicks , or standing to his own rule of faith ) which rightly stated , has even the least sh●w of prudential to an unbyast man , much less of demonstrative : lastly , were it a proper place to handle the point at large , it were easy to shew they differ onely in a word , but dr. t. errs in the whole thing ; though indeed in most of our divines here cited , he mistakes them , and not they the main point , whatever he pretends ; for , however they make prudential motives sufficient to find the church , yet not one of them but makes the authority of the church when found ( on which they ground their faith ) of far greater weight than such an evidence as does ordinarily satisfie prudent men in humane affairs , since they all hold it infallible , which is vastly more than dr. t. holds to ground his faith. § 15. his third answer is , that this principle of mine makes every true believer infallible in matters of faith , which ( sayes he ) is such a paradox as i doubt whether ever it enter'd into any other mens mind . now this charge of his , joyn'd with my true tenet , that true believers are those who rely on the motives or means left by god in his church to light mankind in their way to faith , signifies thus much , that 't is a wonderful and strange paradox , that those that follow and rely on the motives laid by gods providence to direct them to truth , should in so doing not possibly be led into error ; that is , 't is a most absurd paradox to say , that essential truth should not be the immediate and proper cause of falshood . but he discourses still upon this point , as if i had held that the vulgar are preserv'd from possibility of errour ( or are infallible ) not through the goodness of the grounds left by god to preserve them from erring , but from the strength of their own vnderstanding ; which i do not remember , i ever thought or said , even of the most learned . he asks , if this be true , what need then of my infallibility of pope or council ? and i ask him , what need governors when people know their duty , or judges seeing the main of the common law is traditionary , & to men verst in such affairs , self-known practically ? let him but assure the world that no upstart shall have an humour to rebel and innovate , but that all christians shall practice and hold to what they know evidently was practic'd and held by the immediately foregoing church , and i will assure him there will need no infallible desiner , not any at all , as to such points . but dr. t. discourses still as if there were no difference between the rude dim degree of knowledge in the vulgar , and the accurate , exact and oft-refl●cting knowledge of those who by their great learning , their education , their posture and office are particularly verst and most deeply insighted into the affairs of faith and all that belongs to the right explaining or wording it : & thence declaring it authentickly ; so to keep its distinct sense clear in the minds of the faithful , which the equivocating witty heretick endeavours to render confus'd and obscure . i wish he would study our tenets a while , and understand them ere he undertakes to confute us . he is very raw in things of this nature . § 16. his next errour is worse than the former . he would fain perswade catholicks if any would believe him , that my principles do plainly exclude from salvation ; at one blow excommunicate & vnchristian all that do not believe upon my grounds . and nothing is easier than to prove it in his way . 't is but mistaking again the notion of school-divines , for the notion of faithful , and school for church ( as he did lately ) and the deed is done immediately without any more trouble , he is the happiest man in his first principles and his method that i ever met with ; the parts of the former need not hang together at all , but are allow'd to be incoherent , and the later is a building upon false pretences and wrong suppositions , and then what may not he prove , or what conquest cannot he obtain by such powerful stratagems ? he sayes he has proov'd at large in the answer to sure-footing , that the council of trent did not make oral tradition the sole rule of her faith. possibly i am not so lucky as to light on this large proof of his ; all i can finde with an ordinary search is four or five lines rule of faith , pag. 280. where after a commonly-objected & often-answer'd citation from the council of trent , declaring that christian faith and discipline are contain'd in written books & unwritten traditions , & therefore that they receive & honor the books of scripture & also traditions with equal pious affection and reverence : he adds , which i understand not how those do who set aside the scripture , and make tradition the sole rule of their faith. now , i had put this very objection against my self , sure-f . pag. 346. and proceeded to clear it to the end of pag. 150. particularly pag. 147.149 . upon this reason , because , taking the scripture interpreted by tradition ( as the council expresses it self to do , and forbids any man to interpret it otherwise ) it has the full authority of gods word , and so equally to be reverenced . whereas , taking it interpreted by private heads ( which only will serve dr t's turn ) 't is nothing less ; as not engaging the divine authority at all . but now to the notion of a rule there is more required , as dr. t. himself grants , and contends 't is found in scripture , viz. that it be so evident that every sensible may understand it , as to matters of faith , and this ( building on the council of trents authority and judgment ) i deny to be found in the bare letter of scripture ; and hence say 't is no rule : i omit the repeating very many arguments from the council for that point , deduc't from pag. 141. to pag. 146. never toucht , nor so much as taken notice of in that mock-answer of his . § 16. but that he may not mistake me ; i shall not stick to declare whom i exclude from salvation ( at least from the way to it ) whom not , and upon what grounds , speaking of the ordinary course of gods providence , as i declare my self to do throughout this whole treatise . i make account that perfect charity or love of god above and in all things is the immediate disposition to bliss , or vnitive of a soul to god ; also , that this virtue cannot with a due heartiness be connaturally or rationally wrought in souls , if the tenet of a deity 's existence and of christian faith be held possible to be a ly. hence , i am oblig'd by my reason to hold that those who judge there are no absolueely-conclusive reasons for the existence of a deity , nor for the truth of christian faith , are ( as such ) out of the road of salvation . on the other side , those who hold the church , the pillar and ground of the truths they profess , infallible , and by consequence their faith impossible to be false , as all catholikes do , though , as divines , they fail in making out how , and by what particular means it comes to be infallible ; yet through the virtue of this firm and steady adhesion to such principles as are , because they are truths , apt to beget solid and well-grounded ( that is , indeed true ) virtues , such as are a vigorous hope , and a fervent and all-ovre-powering charity ; hence they possess the connatural means , or are in the right way to heaven . and , for this reason i esteem dr. t 's way of discoursing concerning a deity and faith in his sermons most pestilent and mischievous to souls , as being apt of its own nature to incline them ( if they have wit to discern its shallowness ) first to a kind of scepticism in religion , and at next to carelesness , irreligion and atheism ; though truly i think 't is not his intention to do so , but that his shortness in understanding the nature and grounds of christianity makes him conceit he does excellently , even to admiration , all the while he commits such well-meaning follies . nor do i think the church of england will upon second thoughts think fit to patronize principles so destructive to the nature of faith , found in the breast of every protestant i ever yet met with ; who all with one mouth will own that 't is absolutely impossible christian faith should be a lye , and abhor the contrary position as wicked , and damnable . how dr. t. may have season'd some of his own auditors by preaching controversy to them , which he extremely affects , i cannot tell ; 't is according as they incline to believe him more than the generality of the christian world , whose sentiments he opposes in his discourses about the ground of faith. discourse viii . with what art dr. t. answers my method . a present made to his credulous friends , shewing how solidly he confuted svre-footing by readily granting the main of the book . what is meant by tradition . that j. s. is not singular in his way of discoursing of the grounds of faith. § 1. he makes a pass or two at my method , and that i conceive must serve for an answer to it : for an answer , i heard , was threatned would appear very shortly , but this pleasant preface was the only thing which appeared ; and all that appears like answer in it , is that he would make it believ'd he ought not answer at all . and this he does very neatly and like a master : for , let no man think i have a mean opinion of dr. t. but every one is not good at all things : some are good at proving , some at disproving , some at shifting of the question without either proving or disproving ; every one in his way ; and in his way i know no man living a greater master , nor so great as the dr. two things he does , and both of them strange ones : first , he affirms that discourse is founded on the self-evident infallibility of ora● tradition : next , that he has sufficiently considered that point in the answer to surefooting . the first of them would make the reader apprehend i there suppos'd oral tradition self-evidently infallible , and then run on all the way upon that supposition ; which if it obtain belief ( as from his credit he hopes it may ) since every scholar knows all discourses must be founded either on first principles , or at least on such as are granted by those against whom we argue , he sees i must needs be held the most ridiculous discourser that ever spoke or writ , to build a whole treatise upon a supposition unprov'd , and which begs the whole question . now , whatever i concluded in that short discourse , i deduced step by step , and made the foregoing proposition draw still after it by undeniable consequence the following one : he concealing all mention of proof , or endeavour of it , calls my conclusions , principles ; and then who would think but that i had laid them to build that discourse upon them , and deserted my usual way of beginning with the known natures of the things in hand , as i there did with those of rule and faith , and from them proceeded minutely to whatever i concluded . had his friend dr. st. taken the same course , his principles would have evidently discovered their own weakness of themselves , and had excus'd others the unnecessary trouble of answering them . next , he makes me say , that the infallibility of this rule is evident to common sense ; and says himself , that the foundation of this method is the self-evident infallibility of oral tradition : by which words an honest reader would verily think i suppos'd it gratis to be s●lf-evident to common sense , and never troubled my self to prove it ; whereas , though i indeed hold 't is practically self-evident ( of which i have elsewhere given account ) yet i proceeded as if i did not , but proved § ▪ 8. out of the natures of rule and faith , that the rule of faith , whatever it be , must be infallible : § 10. that therefore scripture's letter is not that rule , and § 11. that tradition is . the reader being thus questionless well dispos'd to think it very unnecessary he should consider , as he calls it , or answer any passage of a thing made up of unprov'd principles , or built on an unprov'd supposition , he tels him farther , that he has sufficiently considered that point in the answer to sure-footing ; whence he is not concern'd to take notice of it at present . and so the business is done ; for why should he take pains to give answer to that which deserves none ; or , if it did , is answered ? this reason though , by the way , is a little open . for , in case i did bring any arguments in my method to make good that tradition is an infallible rule of faith , and this after i had seen , and perhaps sufficiently consider'd too , what he replies to surefooting ; for any thing appears , i may either have amended the reasons given in surefooting , or produc't better in my method ; and so , whatever he has said to surefooting , it might have been proper to have considered , and said something to the method too ; unless ▪ he could say with truth that he had already answered the ve●y reasons urg'd in it , which i do not remember he has , nor am confident himself neither . § . 2. but yet ; ●o instance in this one passage , how rare a piece his cry'd-up rule of faith is , and how excellently it answers surefooting , let us ● little reflect what this sufficient consideration of his ●mounts to : surefooting was divided into two parts , the first from the properties of a rule of faith , proved that tradition was that rule , and this was the business of that book from the beginning to pag. 57. and particularly of the 5 th discourse , whose title was [ of the notion of tradition , and that all the properties of the rule of faith do clearly agree to it . ] the 2 d. part begins discourse 6. and endeavors to demonstrate the indefectiveness of tradition , or that it has hitherto ever been followed . the confutation of my first part ends in his rule of faith , pag. 150 ▪ the answer to my 2 d. begins pag. 151. or these two the former was in a manner the whole concern of my book ▪ for if it were prov'd that tradition was the rule of faith , that is , the only conveyer of christs doctrine hitherto , it must either be said by those against whom i argue , that it hath not been hitherto convey'd to us at all , and so that there are no christians in the world , which they will not say , or else that those who proceed upon tradition for their rule are the right christians . whence the later part was only ex abundanti ; not of absolute necessity , especially in case i argu'd ad hominem . this being so , let dr. t's friends and mine , when they hap to discourse about us , please to send for his book and mine , and with a● equal partiality distrusting us both , rely upon sir tho. moors pair of honest unbyass'd witnesses , their own eyes . they will find that his rule of faith undertakes pag. 146. to answer my 5 th . disc. which pretended to shew that all the properties of the rule of faith do clearly agree to tradition , and thence concluded tradition the rule of faith , and accordingly quotes pag , 41. where that discourse began in surefooting , they will see the title of his sect. 6. ( which he uses to put in the margin ) is , that the properties of a rule of faith do not belong to oral tradition . now i assigned seven such properties surefoot , pag. 11 , and 12. he was pleas'd to make but two , part. 2. sect. 1. sufficiently plain , & sufficiently certain . coming then at the bottom of pag. 148. to confute that whole discourse , which was the most substantial part of my book ; and contained the most pressing arguments to my main purpose , he compleats his answer to it in one single page , viz. 149. nay , in one piece of that page . this would seem strange , and something difficult , if any thing were so to dr. t. and his singular method of answering books . all , sayes he , that he pretends to prove in this discourse is , that , if this rule hath been followed and kept to all along , the christian doctrine neither has nor can have received any change . 't is all indeed i pretended , and all i desired to prove ; for , certainly , if it can preserve christian doctrine unchanged , it has in it the nature of a rule ; and what has in it the nature of a rule is , i conceive , a rule , whether it have been followed or not , which is a question i had not then examined , but reserved to my following discourses . to this then after his sufficient consideration , what sayes the dr. ? all this , sayes he , is readily granted him . for my part , i have no reason to except against that answer ; for all my writing aims at is that people should see the tru●h and acknowledge it ; and since he readily grants all i pretend to prove , i were very unreasonable if i should not be contented . though , if i were dispos'd to be cross , this word readily is something liable to exception . after he has employ'd a good part of his book in preparing to speak to the main question , in dividing and subdividing , and playing all the tricks which may make it look like an answer ; and when he comes to the question to grant it , because he could do no other , is indeed to grant it , but not very readily . people will not think he was very ready to do that which before he comes to he makes such a pother , and still hangs back , and pretends to hold the contrary , even there where he grants it ; as is seen in his title . but i am not so peevish , and so the truth be agreed , mean not to fall out about the words , let him use what he pleases in god's name . marry , i suspect his friends will not so easily be satisfied , & perhaps be apt to think that this is a more speedy way of answering , than a good way of confuting : for in truth , 't is an odd way of shewing , that the properties of a rule of 〈◊〉 do not belong to oral tradition , ( which he undertook in his title ) to grant , &c. that it can do what a rule should do , that is , has all the properties of a rule of faith. all i have to complain of is , he recals his grant , and will not stand to his word given publickly , and after sufficient consideration ; but after he has acknowledged the truth , continues still to contradict it , and bear others in hand that he has sufficiently answered what he has plainly granted . this cross proceeding is a thing which as well as he has deserv'd of truth and me , i cannot approve , and i heartily wish for his own and the worlds sake , he would stedily own , at least his own concessions . in the mean time let us see , if the thing be not as plain as plain may be . in stead of s●ven properties prov'd in my discourse to belong to tradition , he puts two of his own : first , that it be plain and intelligible , and this he grants here pag. 149. is found in tradition . his second is , that we must be sufficiently assured that the doctrine delivered down by oral tradition hath receiv'd no corruption or change in the conveyance : and here , he sayes , is the difficulty . where , good dr ? we are inquiring which is the rule ; must we before we can find it , be assured of the doctrine , when the rule is the very thing which gives us this assurance ? if we must before-hand be assured of the doctrine , we need a rule no more , for the business is done already ; or , if we did , it is impossible to find one ; for assurance of the doctr●ne being the effect of the rule , we make the rule the effect of this assurance , and so can have no assurance till we have a rule , and no rule till we have this assurance . this indeed is a d●fficulty , and i think an insuperable one : but all proceeds from his j●mbling two distinct questions , and confounding the first , which alone i treat , and he pretends to answer there , namely , which is the rule of faith ; with the other which i treat afterwards , and examine , whether it have been alwayes followed ? for nothing can be more plain , than that the two ways by which christi●● doctrine may have received corruption or change are these ; either a defect of power , or aptitude in the rule to convey it , or defect of will in the persons who were to have been guided by it , and make use of the power it has . and 't is no less plain , that in case we be sufficiently assured that tradition has power and is apt to convey it uncorrupted down ; we are sufficiently assured , that it has all that is requisite to a rule . and since dr. t. grants 't is plain and intelligible , he must grant the persons and not the thing ( or tradition ) is to blame if it have not done what 't is qualified to doe . to have a will to follow tradition is the property of the persons ( or good christians ) and not of the thing they are to follow , or of the rule , which if it be plain , they might have followed it if they would . a sword is a sword whether men cut with it or no ; and a pen is a pen though no man write with it . distinguishing then the properties of of a rule , from the properties of the persons who are to use it , 't is plain that his second qualification sufficiently certain agrees no less to tradition than his first , sufficiently plain . for what can sufficiently certain signifie more , than that , in case it have been used , christian doctrine neither has nor can have received any change . both these he grants , and plainly and readily , and these two are all himself requires . wherefore 't is as plain as can be , that there is no difficulty about the point i there treated , whether tradition have all the properties belonging to a rule of faith : & dr. t. his difficulty is this , whether 〈◊〉 have been followed , which belongs to the persons who should be guided by it , and is wholly extrinsecal to the nature and constitution of a rule . § . 3. the dr. then had good reason to say , her was not concern'd to take notice of this point , so when a thing is granted ▪ there is in truth little more to be said to it . i for my part finde some difficulty how to reconcile his difficulty and his ready grant , and make them hang together with sense . the difficulty is , sayes he , whether we have sufficient assurance that the doctrine delivered down by oral tradition hath received no corruption or change in its conveyance . he puts it then delivered by tradition , that is , he puts this rule has been followed ; and before he sayes , that if this rule has been follow'd , christian doctrine neither has nor can have received any change ; and then makes a difficulty whether there have been a change , where there neither is nor can be any . this i must confess is something difficult to apprehend . otherwise there is no difficulty at all in conceiving , that if there have been any change in christian doctrine , this must have happened , not by defect of the rule , which , if follow'd , he sayes , leaves not so much as a possibility of it ; but of the persons who were deficient in their duty , and would not follow it . he may perhaps say , that by delivered down , he meant no more , but pretended to be delivered down ; but to omit that by delivered to mean not delivered , is something uncouth ; this is plainly to fasten the difficulty upon the doctrine , not the rule , and ●o doubt whether it have been follow'd , not whether it be a rule . and so we have sufficient assurance , at least as far as the dr. can give it us , that tradition is as well sufficiently certain as sufficiently plain , since he assures us , that if it be follow'd , no change in the doctrine either is or can be : which being all the certainty can possibly be expected from , or desired in a rule , his difficulty , such as it is , belongs to another place , where 't is expresly treated . and this is dr. t's sufficient consideration of the point . § . 4. what pretty fantastical things these words are , and how apt they are to trapan a man who looks not narrowly into their sense . one would have thought , & i imagine the dr. intended men should think that his [ sufficiently consider'd ] meant sufficiently confuted . when alas ! they signify plainly and readily granted . 't was a neat and a safe expression though ; for had he said , sufficiently answer'd , or confuted , or opposed so much as by a bare-denial , or even attempted to do any of these ; [ all this is readily granted , ] would have been a filthy stumbling block in his way . but those safe easy words [ sufficiently considered ] are very choice , and may signify any thing , or nothing , which you please ; for one may sufficiently consider a thing in his mind , and upon sufficient consideration finde it best to let it alone , and say never a syllable to it , or one may grant , or deny , or do any thing with it , and these pliable words will fit whatever he does . those who are a little straitned and find ●mpartial reason not so favourable to them as they wish , should by all means learn this gentile insignificant way of expression , which may happen to do them more service than a great deal of crabbed knowledge , which is of a stubborn nature , and does ve●y well where truth is of the party , but is quite out and signifies nothing against it ; whereas this , like those easy pliable things , probabilities ( the matter which best fits this pliant manner of expressing ) is wonderful complaisant , and if you happen to change sides , will be as serviceable to falshood . and i would particularly commend this phrase [ sufficiently considered ] for a pattern to those who study the art , and need it . § . 5. people will not expect from me to give a reason of this unexpected kindness of the dr. for they are sufficiently assured i am not of his council . but i think he granted no more than what he knew not how to deny . for , whoever reads suref . p. 48. & 55. will find the self-evidence of tradition so explained , that , supposing it sufficiently plain & intelligible , which i there proved , and he here grants , its ruling power is as plainly made out as this identical proposition , that the same is the same with it self : and particularly in my method , pag. 16. and 17. which kind of propositions a man may be angry at , but cannot so handsomly deny ; for , if he could , i suppose he rather would have done ●t , than yielded the very point in controversie , and which is besides so favourable to catholicks , and destructive to his cause . this possibly is the cause of his resentment against identical propositions , of which he would ●evenge himself for the injury they have done him ▪ and therefore in his prefac● very politickly bids opens defiance to all the whole tribe of such ill-condition'd principles . in the mean time , the beginning and end of that sixth section are very observable . the title is , that the properties of a rule of faith do not belong to tradition ; and this signifies , that it is not the rule of faith : coming to make good this undertaking , he granted that 't is plain and intelligible ; and can , if people stick to it , preserve christian doctrine from change : and this signifies , that the properties of a rule do belong to it , and that it is the rule . for i do not remember he ever pretended there were two rules of faith ; wherefore since tradition hath power to do what a rule should do , viz. preserve faith uncorrupted and unchanged , tradition certainly is the rule , and so he expresly calls it , p. 49. but that this rule hath alwayes been followed , &c. and may for any thing appears here , hold perhaps , that scripture is not the rule . and yet all this while his title is , that tradition had not the properties of a rule , or is no rule . but the conclusion is every jot as remarkable , for he had no sooner readily granted all i pretended to prove , but he as readily diverts the reader from reflecting upon it , by these words : but that this rule has alwayes been followed , nay that 't is impossible there should have been any deviation from it ( as he pretends ) this we deny , not only as untrue , but as one of the most absurd propositions that ever pretended to demonstrative evidence . would any reader suspect this serious clutter of words should be both untrue , and nothing to purpose besides ? for , it plainly speaks of a question , which is not the question in that place . but reserv'd for another , and which he should have let alone till its time come . yet i was to blame to say , it was nothing to purpose . for t is to great purpose ; and the transition is so nimble and delicate , that the reader ceases to reflect upon the import of his concession , and begins to think me a man of confidence , and strange confidence too , who can hold such palpable nonsense . but pray where did i ever pretend 't is unpossible there should have been any deviation from tradition ? sure 't was in my sleep , and the dr. has taken me napping . otherwise as far as i am acquainted with my self , and mine own actions , i am so far from having writ or said , or so much as thought that there never was nor could be any deviation from it ; that on the contrary i have alwayes thought , and have said and writ , that there have been many deviations from it , and as many as there have been heresies in god's church . nay , ( as far as i remember ) i have not said so much , as that i had absolutely demonstrated there had or could be no total defection from it . indeed i endeavour'd to demonstrate there could not , but i pretended no more but to endeavour it ; and the titles of the sixth and eighth discourse in surefooting will bear me witness . but i know not under what unlucky planet the dr. wrote this discourse , where nothing will fadge and every thing he says , proves against h●mself . this untrue and absurd proposition as he calls it , and as it is indeed , that 't is impossible there should have been any deviation from tradition , implies at least thus much , that this deviation is extrinsecal to the nature of a rule ; for else scripture could not be said to be a rule ; from which 't is plain that many both can and do deviate . wherefore the proposition as absurd as it is not more absurd than it is to urge it against tradition ; which , whatever become of the proposition , is never a whit less a rule . and indeed the true difference , and true poin● of controversie betwixt us stands thus : i say , and prove , and himself by granting all my 5th . discourse , and that tradition is plain , grants , that tradition is so excellently qualifi'd for a rule , that let men but endeavor to follow it still to their power , it will bring down the same uncorrupted faith to the worlds end : whereas 't is known and evident , that multitudes of men have follow'd and do foll●● scripture to their power , and differ enormously in their tenets , and that as far as contradiction will let them go ; as far as there is a trinity , and there is not a trinity ; christ is god , ●nd christ is not god , than which as none can be more wide , so , execepting the tenet of the deity it self , none can be more fundamental , or have greater influence upon christian life . § 6 reflecting then that i never said or thought it was self-evident that tradition had alwayes been followed , but only that it is of own nature 〈◊〉 evidently , infallible rule , abstracting from being followed , his answer to my method is this : i have not spoken to the point before , and therefore am not concern'd to speak to it now , for why should people expect more from me here than elsewhere ? or rather , i have granted the point already , and therefor● am not concern'd to say more to it . and i , for my part , think he is in the right ; & because it seems a little unreasonable to require the same thing should be done twice , i think it best to leave him to his sufficient-consideration , and go on to the next . onely , i desire the reader to reflect , how empty a brag 't is in the drs. how partial in their friends to magnify this peece as vnanswerable . yet in one sense 't is such ; for a ready grant of what 's evident truth can never be answer'd , or refuted . § 7. his next pretence is , that my method excludes from salvation the far greatest part of our own church . to which , though enough hath been said already , yet , because the clearing this will at once give account of what i mean , when i affirm faith must be known antecedently to church , which bears a shew as if i held we are not to rely on the church for our faith : i shall be something larger in declaring this point . to perform which more satisfactorily , i note , 1. that those who are actually from their child-hood in the church , have faith instill'd into them after a different manner from those who were educated in another profession , and after come to embrace the right faith. the form●● are imbu'd after a natural way with the churches doctrine , and are educated in a high esteem and veneration of the church it self : whereas the later are to acquire faith by considering and looking into its grounds ; and are educated rather in a hatred against the true church than in any good opinion of her . the former therefore have the full weight of the churches authority , both as to naturals and supernaturals actually apply'd to them and working its effect upon them ; practical self-evidence both of the credit due to so grave , learned , ample and sacred an authority , as also of the holiness , the morality or agreeableness of her doctrine to right reason ( which they actually experience ) rendring in the mean time their assent connatural , that is , rational or virtuous . the later fancy nothing supernatural in her , nor experience the goodness of her doctrine , but have it represented to them as wicked and abhominable : in a word , the former have both faith and the reasons for it , practically instill'd into them in a manner at the same time , and growing together daily to new degrees of perfection , whereas , the later must have reasons antecedently to faith , and apprehending as yet nothing supernatural in the church , must begin with something natural , or meerly humane , which may be the object of an unelevated reason : and , withal , such as may be of its own nature able to satisfie rationally that haesitation and disquisitive doubt wherewith they are perple●● , and settle them in a firm belief . 2. my discourse in that treatise , ( as appears by the title ) is intended for those who are yet to arrive at satisfaction in religion , that is , for those who are not yet of the church ; and , so . i am to speak to their natural reason , by proposing something which is an object proper and proportion'd to it , and as it were , leading them by the hand , step by step to the church , though all the while they walk upon their own legs , and see with their own eyes ; that is , proceed upon plain maxims of humane reason every step they take . 3. though i use the abstract word [ tradition ] yet i conceive no wise man will imagine i mean by it some idea platonica , or separated formalility hovering in the air without any subject , but that the thing i indeed meant to signifie by it , is the church , as delivering or as testifying , and , ( taking it as apply'd to those who are not yet capable to discern any supernaturality in the church ) the natural or humane authority of the church , or the church testifying she receiv'd this faith uninterruptedly from the beginning . so that tradition differs from church , as a man consider'd precisely as speaking and acting , differs from himself consider'd and exprest as such a person ; which known by speech and carriage , or by himself as speaking and acting , other considerations also belonging to him , which before lay hid , and are involv'd , or ( as the schools express it ) confounded in the subject ( or suppositum ) become known likewise . so the churches humane testimony or tradition , which ( as was shown sure ▪ f. p. 81 , 82 , 83. ) is the greatest and most powerfully supported , even naturally , of any in the world , is a proper and proportion'd object to their reason who yet believe not the church ; but , it being known thence ▪ that the body who proceeds on that ground , possesses the first-deliver'd , that is , right faith , and so is the true church , immediately all those prerogatives and supernatural endowments apprehended by all who understand the nature of faith to spring out of it , or attend on it , are known to appertain , and to have ever appertain'd to the true church ; and , amongst the rest , goodness or sanctity , the proper gift of the h. ghost , with all the means to it , which with an incomparable efficacy strengthens the souls of the faithful as to the delivery of right faith ; whence she is justly held and believ'd by the new-converted faithful to be assisted by the h. ghost ; which , till some motive meerly humane had first introduc'd it into their understandings , that this was the true church , they could not possibly apprehend . § . 8. in this way then of discoursing , the church is still the onely ascertainer of faith , either taken in her whole latitude , as in those who are already faithful ; or consider'd in part onely , that is , as delivering by way of naturally testifying , ( which i here call tradition ) in order to those who are yet to embrace faith. whence appears the perfect groundlesness of dr. t's objection , and how he wholly misunderstands my doctrine in this point , when he says the discourse in my method does vnchristian the far greatest part of our own church . for first , he mistakes the ground of believing to those actually in the church , for that which is the ground for those who are yet out of the church , to find which is the church : next , since all believers actually in the church , even to a man , rely on the church both naturally and supernaturally assisted , and i am diseoursing onely about the natural means for those who are out of the church to come to the knowledge of it , his discourse amounts to this , that , because those who are yet coming to faith , rely onely on the humane testimony of the church , therefore they who are in the church and rely upon the church both humanely and divinely assisted , are no christians . in a word , this way of divinity or resolution of faith which i take , makes every man , both those in the church , and those out of it , rely on the churches authority or testimony diversly consider'd in order to their respective capacities , and so still makes the church the pillar and grovnd of trvth , which all catholicks in the world ( not so much as any one school-divine excepted ) hold the securest way that can be imagined ; and should any one dislike it , i see not what he can with any show pretend . he must allow some natural motive antecedent to faith , and what is known by means of it ; that is , he must grant some motive antecedent to the knowledge of supernatural assistance , and where he will find in the whole world any such motive stronger than is the humane authority of the church as to matters of faith , i profess i know not , nor i am confident can any man living imagine . if this then be , absolutely speaking , the securest way that is , 't is securer or firmer than is the way of proceeding upon motives of credibility , and incomparably more secure than is that of resolving faith into motives onely prudential . though indeed , things rightly stated and understood , the motives of credibility are some of them coincident with tradition , and the rest which can lay just claim to certainty depend on it , taken at large , as their ground , as hath been prov'd in the corollaries to sure-footing . it may be ask'd , why , since tradition and church are one and the same thing , i did not chuse to say , that the chvrch gives us knowledge of the first deliver'd faith rather than that tradition does so , seeing none could have scrupled or excepted against the former manner of expression ; whereas this gives occasion of mis-apprehension to some unattentive readers . i answer , i us'd on that occasion the word [ tradition ] rather than the word [ church ] for the same reason the geometricians use the words line or surface , when they have a mind to express body as long or broad ; for these are in reality the same thing with body ; but , in regard body is the subject of many other considerations as well as these , and these speak body precisely according to the considerations of length and breadth , to which onely it was intended to speak , hence it was better both for succinctness of expression and exactness of science , which is built on the perfect distinction of our conceptions to use the abstract or distinguishing words [ line ] and [ surface ] rather than the concrete or confused word [ body ] which involves much more than the discourser in that circumstance intended to consider or speak to . now this being the very method observed in that science which bears the name for the greatest exactness in discourse , i much fear , the objecters mistake proceeds from not reflecting that whoever pretends to an accurate and connected way of discourse , and rigorously to conclude what he intends , must either follow that best of methods , or he falls short of his duty , and wrongs his cause . § . 9. to clear this a little better , and withal to apply it , i shall make choice of another familiar instance . we use to say in common speech that the countenance or carriage of a man makes known his genius . now all these three , viz. countenance , carriage , and genius , are in reality most evidently the same thing with the man himself ; onely they differ from it in the manner of expression ; the word man nominating the whole or intire thing which is the subject of all these and innumerable other considerabilities , confusedly imply'd in that word . the other three are more distinct indeed in their manner of signifying , but they fall exceedingly short of the others vast extent , and express man but in part , or onely a few respects found in that subject , whereof some are less known , some more , and so a means to know others . whence it comes to pass that countenance signifying man as looking , or according to the outward appearance of that part in him call'd the face ; also carriage signifying him as bearing or demeaning himself ; and , lastly , genius , as having such a peculiarity of humour or nature in him , hence these words , [ the speech , countenance , and carriage of a man discover his genius ] amount to this , the man according to his speech , countenance , or carriage , which are visible and more intelligible considerations belonging to him , is a means to notifie himself to us according to something in him which is latent and less manifest , viz. his genius . this i say is the plain sense of the other words , onely this later manner of speaking is prolix and troublesome , the other short and yet fully expressive of the speakers intention . again , the other manner of expression is proper and apt , whereas should one put it thus , [ the man makes known the man ] besides the confusedness of the expression , since man signifies the whole intire thing without distinguishing any particular respects , it would make the whole ( or the self-same thing ) abstracting from all different respects to be before and after , more known and less known than it sel● ▪ which is a direct contradiction . § . 10. applying then this discourse . the word church being a congregation of men , answers in its way of expressing to the word man in the example now given , and involves confusedly in its notion innumerable considerations belonging to that body ; of which true faith , which is , as it were , the genius or nature of the true church , is of it self latent , unknown , and far from self-discoverable . others , such as is the humane testimony of the church , meant in those circumstances by the word [ tradition ] in regard it depends on testifying authority , is more known , and being oral and practical , fitly corresponds to speech , countenance , carriage , and such-like . it being known then by this means that such a body has in it the first-deliver'd , or true faith , 't is known immediately that having in it the genius or nature of a true church , 't is indeed the true church : again , it being known likewise and conceived by all who understand what is meant by that word , that true faith is a firm adhesion to christs doctrine , also it being apprehended by those against whom we dispute ( nay demonstrable out of the nature of that doctrine ) that 't is a means to love god above all things ; hence 't is justly concluded that there is in the generality , or in great multitudes of this body , a due love of heaven call'd sanctity or charity , which is the gift peculiarly attributed to the h. ghost ; and it being known and experienc'd by those already in the church that this love of heaven or sanctity gives the faithful a particular strength and power to perform all good duties , and this of preserving uncorrupted the deliver'd faith being one , and that a most concerning one , hence they come to know that the church is assisted by the h. ghost , as in all other good duties , so especially in this , of delivering and continually proposing right faith : so that ( as reason requires ) by some natural and therefore more easily-known assistances belonging to the church , those out of her are brought to the knowledge that she is supernaturally assisted . this is the method i take in resolving faith : if any man can show me any other that is either more solid , more orderly , more connatural and agreeable to the nature of faith , or more honourable to gods church , i shall as willingly and easily quit it , as i now out of long and serious consideration embrace and firmly adhere to it . but it appears plain to me , that whoever contradicts this , especially as to that point which occasion'd this discourse , must withal contradict a maxim on which all science is principally built , namely , that the definition is more known than the notion defin'd ; which i take to be understood not onely of the whole definition , but of each single part of it ; for if any one part be more obscure than the thing defin'd , the whole definition , as having that obscure part in it , must necessarily be more obscure likewise . wherefore the definition of a church being coetus fidelium , &c. a congregation of faithful , &c. the notion of faithful ( and consequently , of faith ) must either be more known and knowable than that of church , and consequently antecedent to it in right method of discourse , or the definition would be obscurer than the thing defin'd , which if it be said , i must confess i know not to what end definitions are , or why they do not rather conduce to ignorance than to science . add , that true faith being most intrinsecal and essential to a church , 't is by consequence a more forcible and demonstrative argument to convince inevitably that such a body in which 't is found is the true church , than is any extrinsecal mark whatsoever . and if it be objected that extrinsecal marks are more easily knowable , i doubt not but in those who are led away by superficial appearances there is some show of reason in this objection , but i utterly deny that if we go to the bottom to settle the absolute certainty of any of these marks , any of them can be known at all , much less more easily known , if the certainty of tradition in visible and practical matters of fact be questionable ; and that neither scripture , fathers , councils , histories , monuments , or any thing else of that nature can pretend to absolute certainty , if tradition be uncertain , or can pretend to be known , unless tradition be first ( that is , more ) known , as is shown particularly in the corollaries to sure-footing . § . 11. hence is seen that the word [ tradition ] is taken in a threefold sence ; for the way of tradition or delivery taken at large ; for the humane or natural authority of the church , as delivering ; and lastly , for its divinely-assisted or supernatural authority , call'd properly christian. when 't is taken in one fence , when in another , the nature of the matter in hand and the concomitant circumstances will evidently determine . onely we must note that these three notions are not adequately contradistinct , the later still including the former , as length , breadth , and depth do in continu'd quantity . for , the humane authority of the church includes tradition taken at large , and adds to it the best assistances of nature , as is shown sure-f . p. 82 , 83. the supernatural authority includes all found in the other two , and adds to it the best assistances of grace , as is particularly declared there from p. 84. to p. 93. so that all the perfection of tradition that is imaginable is to be found in that which we call christian , or in the testifying authority of christs church . § . 12. but because 't is still d. t 's best play to make use of extrinsecal exceptions so to divert the readers eye , and avoid answering my intrinsecal reasons taken from the nature of the things , with which he is loth to grapple ; and since amongst the rest , he is very frequent at this impertinent topick of my discoursing the grounds of faith after a different manner than other divines do , it were not amiss , omitting many pregnant instances which might be collected out of dr. stratford , the learned author of protestancy without principles , and many others to the same purpose , to show how far he mistakes in this point , by instancing in one controvertist of eminent both fame and learning as any in his time ; one who writ before rushworth's dialogues appeared , or perhaps were thought of , and so cannot be suspected a follower of that new way , as dr. t. call it : i mean mr. fisher. this able controvertist , in his censure of dr. white 's reply , p. 83 , 84 , maintains that vnwritten ( that is , oral and practical ) tradition is the prime grovnd of faith , more fundamental than scripture , and shows how his adversary mr. white the minister grants in effect the same . in his answer to the nine points , p. 27. he concludes strongly that scriptures are not the prime principles of faith supposed before faith , which infidels seeing to be true , resolve to believe the mysteries of faith , but onely are secondary truths , dark and obscure in themselves , believed upon the prime principles of faith. which words as amply and fully express that scripture is not the express rule of faith as can be imagin'd : for how should that have in it self the nature of an intellectual rule , which in it self is dark and obscure ? or how can that which is believed upon the prime principles ( that is , partly at least , upon the ground or rule of faith , be any part of that rule ; since what 's believ'd is the object of faith , and so presupposes the rule of faith. also in the beginning of his argument he makes the prim● principles of faith ( or vnwritten tradition as he elsewhere calls it , that is , the same we mean by oral and practical ) evident in it self . and p. 40. he puts the question between us and protestants , to be what is the external infallible ground unto which divine inspiration moveth men to adhere , that they may be settled in the true saving faith. where , first , besides gods grace moving us to every good act , ( which all catholicks hold to be necessary ) there is requisite , according to him , an external infallible ground ; next , that without such a ground a man cannot be settled in true saving faith. again , p. 38 ▪ coming to lay the ground of knowing any doctrine to be apostolical , he mentions none but onely publick catholick tradition taught unanimously and perpetually by pastors ; which p. 37. he calls a rule infallible , and says that onely hereticks charge it to be fallible ; where also he explains the meaning of his principle , that [ the apostolical doctrine is the catholick ] after this manner , the doctrine which is deliver'd from the apostles by the tradition of whole christian worlds of fathers unto whole christian worlds of children , &c. of this tradition ( which by the words now cited appears to be evidently the same i defend ) he affirms ( p. 38. ) that 't is prov'd to be simply infallible by the very nature thereof ; and quotes suarez to say that 't is the highest degree of humane certitude ; of which it may simply ( or absolutely ) be said [ non posse illi falsum subesse ] that 't is impossible it should be false . can any thing be produc'd more expresly abetting my way of discoursing the grounds of faith ? nothing certainly , unless it be that which immediately follows , containing the reason why tradition is by the very nature of it simply infallible . for ( says he ) tradition being full report about what was evident unto sense , to wit , what doctrines and scriptures the apostles publickly deliver'd unto the world , it is impossible it should be false ; worlds of men cannot be uniformly mistaken and deceiv'd about a matter evident to sense ; and , not being deceiv'd , being so many in number , so divided in place , of so different affections and conditions , it is impossible they should so have agreed in their tale , had they so maliciously resolv'd to deceive the world. observe here , 1. that he alledges onely natural motives , or speaks onely of tradition as it signifies the humane authority of the church , that is , as taken in the same sense wherein i took it in my method . 2. he goes about to show out of its very nature , ( that is , to demonstrate ) 't is absolutely infallible . 3. he makes this tradition or humane authority of the church an infallible deriver down or ascertainer that what is now held upon that tenure is the apostles doctrine , or the first-taught faith ; which once known , those who are yet unbelievers may infallibly know that body that proceeds upon it to possess the true faith , and consequently infallibly know the true church ; which being the very way i took in my method , and other t●eatises , it may hence be discern'd with how little reason dr. t. excepts against it as so superlatively singular . but to proceed . hence p. 40. he avers that the proof of tradition is so full and sufficient that it convinceth infidels ( that is , those who have onely natural reason to guide themselves by . ) for though ( saith he ) they be blind not to see the doctrine of the apostles to be divine , yet are they not so void of common sense , impudent and obstinate as to deny the doctrine of christian catholick tradition to be truly christian and apostolical . and p. 41. the onely means whereby men succeeding the apostles may know assuredly what scriptures and doctrines they deliver'd to the primitive catholick church , is the catholick tradition by worlds of christian fathers and pastors , unto worlds of christian children and faithful people : which words as fully express that tradition is the onely or sole rule of faith as can be imagin'd . and whereas some hold that an inward working of god's spirit supplies the conclusiveness of the motive , this learned writer p. 46 ▪ on the contrary affirms , that inward assurance without any external infallible ground to assure men of trvth , is proper unto the prophets and the first publishers of christian religion . and , lastly , ( to omit others ) p. 47. he discourses thus : if any object that the senses of men in this search may be deceiv'd through natural invincible fallibility of their organs , and so no ground of faith that is altogether infallible : i answer , that evidence had by sense being but the private of one man , is naturally and physically infallible ; but when the same is also publick and catholick ▪ that is , when a whole world of men concur with him , then his evidence is altogether infallible . and now i would gladly know what there is in any of my books touching the ground of faith which is not either the self-same , or else necessarily consequent or at least very consonant to what i have here cited from this judicious author and great champion of truth in his days , whose coincidency with other divines into the same manner of explication , argues strongly that it was onely the same unanimous notion and conceit of faith and of true catholick grounds which could breed this conspiring into the same way of discoursing , and almost the self-same words . § . 13. hence is seen how justly d. t. when he wanted something else to say , still taxed me with singularity in accepting of nothing but infallibility built on absolutely-conclusive motives , with talking such paradoxes as he doubts whether ever they enter'd into any other mans mind ; that all mankind excepting j. s have hitherto granted that no humane vnderstanding is secur'd from possibility of mistake from its own nature ; that my grounds exclude from salvation , and excommunicate the generality of our own church ; that no man before j. s. was so hardy as to maintain that the testimony of fallible men ( which word [ fallible ] is of his own adding , mine being of mankind relying on sensations ) is infallible : that this is a new way , and twenty such insignificant cavils . but the thing which breeds his vexation is , that , as my reason inclines me , i joyn with those who are the most solid and intelligent party of divines , that is , indeed , i stick to , and pursue , and explain , and endeavour to advance farther those grounds which i see are built on the natures of the things . would i onely talk of moral certainty , probabilities , and such wise stuff , when i am settling faith , i doubt not but he would like me exceedingly ; for then his own side might be probable too , which sandy foundation is enough for such a mercurial faith as nothing but interest is apt to fix . discourse viii . in what manner dr. t. answers my letter of thanks . his attempt to clear objected faults by committing new ones . § . 1. my confuter has at length done with my faith vindicated , and my methed , and has not he done well , think you , and approv'd himself an excellent confuter ? he onely broke his jests upon every passage he took notice of in the former , except one ; without ever heeding or considering , much less attempting to answer any one single reason of those many there alledg'd ; and as for that one passage in which he seem'd serious , viz. how the faithful are held by me infallible in their faith , he quite mistook it throughout . again , as for my method , he first gave a wrong character of it , and next pretended it wholly to rely upon a point which he had sufficiently considered , that is , which he had readily granted , but offer'd not one syllable of answer to any one reason in it neither . my letter of thanks is to be overthrown next ; and , first , he says he will wholly pass by the passion of it ; and i assure the reader so he does the reason of it too , for he speaks not a word to any one piece of it . next , he complains of the ill-language ; which he says proceeded from a gall'd and uneasie mind . he says partly true ; for nothing can be more uneasie to me , than , when i expected a sober and scholar-like answer , to find onely a prettily-worded fardle of drollery and insincerity . i wonder what gall'd him when he lavish'd out so much ill-language in answer to sure footing . in which treatise there was not one passiona●e word , not one syllable of irony , or any thing in the least of an impertinent nature , but a serious pursu●t of the point by way of reason from the beginning to the end . it seems , there being in it no show of passion , it was the reason of it which gall'd and was so uneasie to him . what need was there to fall into such down right rudeness as to call a proposition of mine , for which i offer'd my reasons , most impudent , ( as did dr. t. rule of faith , p. 173. ) and in forty other places to make the droll supply the divine ? was it not enough to answer the reasons , and let the world judge ? if he can show any such rude language in my letter of thanks , i here blame my self for it , though it be responsum non dictum . the worst word i use is charging h●m with falsifying my words and sense ; and it seems to me but hard law , if he may take the liberty to commit such faults frequently , and i may not so much as name his faults , when 't is my duty as his answerer to discover them . § . 2. he would clear himself of some faults objected ; to do which , he summons together all his best arts ; first , he picks out generally what can best bear a show of reply . next , he counterfeits a wrong objection , and lastly , conceals in what manner and for what reasons it was prest against him ; and by this means he hopes to escape blame . § . 3. first , he would justifie himself for saying i went about to explain words , because my self said i would examine well what is meant by them , which seems equivalent to explaining them , but he conceals what kind of explications i deny'd my self to mean , and what he unjustly imputed twice in one page , ( p. 3. ) namely , definitions ; he conceals how he would needs make me intend to define , and yet most disingenuously put down himself at the same time my very words in which i disclaim'd any pretence to define , but onely to reflect on some attributes , predicates or properties of what was meant by those words , that is , some pertinent and true sayings concerning rule and faith ; which though they in part explicate them , which i never deny'd ; yet they are far from looking like those compleat explications call'd definitions , or even like those less artificial ones call'd descriptions ; or like those explications industriously compil'd ( which was the word i us'd ) to adequate the intire notion of the word under consideration . for example , faith being there taken for believing , i come to discover it imports some kind of knowledge , and then argue from it as such , § . 8. again , i affirm , § . 12. that the notion of the word faith , bears that 't is a perfection of the soul , or a virtue ; and thence discourse from it as it imports a virtue . also § . 16. i affirm that faith mainly conduces to bliss or salvation &c. and thereupon frame such a discourse as is apt to spring out of such a consideration . now all these in part explicate the thing , that is , disclose or say some truth that belongs to its nature ; yet not one of those sayings looks like an explication of the word [ faith ] for this speaks an intireness and an adequateness to the notion explicated , which 't is evident not one of these particular affirmations or sayings have the least show of . he conceals also what was a●ledg'd letter of thanks , p. 6. ( for indeed 't was not creditable that candid scholars should reflect on it ) viz. that the word faith being equivocal , and sometimes signifying conscience , sometimes fidelity or honesty , &c. i was necessarily to explain my self in what sense i understood it there , and to declare that i took it for belief , and accordingly said , faith is the same with believing ; which no sooner done , but my pleasant confuter will needs have that expressing or clearing its distinct sense in one single word to be a definition too , and plays upon it p. 3. with such affected raillery as would make any sober man , unacquainted with the arts he uses to escape the duty of replying , justly wonder . but i shall easily satisfie our readers what 's the true reason of this carriage : he thought it not fit to give one word of a sober and solid reply to any one of tho●e many reasons in that first discourse of mine ( built all upon those affirmations or predications now spoken of ) though this be the substantialest part of my book , and the foundation of the rest , on wh●ch i ground rhe properties of a rule of faith , importing its absolute certainty ; but neglecting all my premisses and proofs he falls to deny my conclusion , and talk something against it in his own way . so that 't is evident these jests were to divert the reader from the point , and , so , serve instead of a confute to that whole discourse . a rare method ! signifying thus much , if candid●y and plain●y laid open , and brought to term● of reason ; because i can pretend any thing and play upon it with ironies prettily exprest , therefore ( my kind unexamining friends being inur'd to believe all i say to be gospel ) let my adversary say what he will , he shall never be held to discourse solidly . i charge him then afresh with an affected disingenuity , design'd to palliate h●s ●eglect of answering ; and let him know that ( as 't is manifest out of my book ) i built not there those seven properties of the rule of faith , ( ●he reasons for which he no where refutes ) on the exactness , intireness or goodness of any ( falsely-pretended ) definition or explication , but on the truth of those propositions , or the agreement of those attributes or properties to the respective natures of rule and faith as their subjects . also he may please to reflect that these being involv'd in the signification of those words , by discovering and then dilating upon each of those singly , i declare by consequence what is meant by those words as far as concerns my present purpose , without compiling explications , or framing definitions , which onely were the things i deny'd . lastly , i charge this insincerity far more home upon him now than ever ; that , whereas in my letter of thanks from p. 5. to p 9. i had at large refuted these ridiculous exceptions of his , he in this very place , where he pretends to speak particularly to my letter of thanks , never takes notice of any one word there alledg'd , but conceals all that had been produc'd to answer those exceptions , and bears himself as if no such answers had been given . this i must confess falls much short of either nibbling or gnawing ; and i am forc'd to declare that this constant carriage of his , discovering too openly a perfect disregard of truth , abates in me much of that respect which otherwise his good endowments would naturally give me . § . 4. his second remembrance of my letter of thanks ( for though he says here p. 32. he must not forget it , yet he ha● been perfectly unmindful of it hitherto ) is , that i say , my testimonies were not intended against the protestants , whereas my book was writ against them , and i declar'd the design of my testimonies to be to second by authority what i had before establish'd by reason . all this is well , were there not ( i fear ) two mistakes in it . one , that i writ that book against protestants particularly ; whereas it equally oppugns all that hold christ and his apostles to have taught true doctrine , b●t deny the churches living voice and practice to be the means of conveying it down hitherto , of what denomination soever they be . his second mistake is , his not considering that the whole substance of a book may be writ against such or such a sort of men , and yet the whole way of managing it not be against or different from them , but from some particular divines ; who ( as i conceiv'd ) would better rellish my reasons if they saw all the several conclusions deduc'd from them seconded by authority : and this was the true case . but dr. t. is not to understand this till he be willing to acknowledge the distinction between the church and the schools , which he is resolved he never will , lest it spoil his writing controversie . § . 5. but what i complain of is , that he objects i do this because i am conscious of the weakness of those testimonies : by which words his partial friends will easily conclude he had so weakened those testimonies that i was not able to uphold them ; whereas letter of thanks from p. 106. to p. 122. i very particularly reply'd to all he had alledg'd against them in his rule of faith , and gave an account of his performances in these words , p. 120. this , sir , is the up●hot of your skill in note-book learning : the three first testimonies from scripture you answered not , mistaking what they were brought for ; the fourth you omitted ; you have given pitiful answers to eight from the fathers , ( as i there shewed ) and shuffled off nine more without answer , &c. which charge , as to every branch of it , i there make good particularly and he no where clears here , or attempts to clear , more than by barely saying that i am conscious of the weakness of my testimonies . i think 't is best for me to take the same method , and say dr. t. is conscious of the weakness of all he has written , and so in a ●rice confute all he has writ ; and with far better reason than he can pretend to ; seeing any feather will serve to sweep down such cobweb stuff as his fair probabilities . now gentlemen , did dr. t. let his readers understand this performance of mine , and this neglect of his , it would not appear his answers to these testimones had been so strong , that my self had any cause to be conscious of their weakness , therefore ( contrary to his promise ) they were to be quite forgotten : it was but fitting and needful ▪ well , there have been perhaps many others equally-excellent in the art of memory , but , certainly , in that ra●e and useful art of oblivion he bears away the bell from all writers extant . by virtue of this , and the assistance of that fallacy in logick call'd non causa pro causâ , he obtains all his imaginary victories . § 6. he comes next to clear himself of false citations : and to let the reader see how little i am to be trusted , he will instance in two or three ; and i heartily desire i may be no otherwise trusted , than as it shall appear upon severe examination of what we both alledge , that he is culpable , and my self innocent . now in culling out and managing his instances , we may be sure he favours himself as much as he can handsomely ; the two first of them being trifles in comparison of many others omitted ; ond neither of them ▪ charged by me as false citations ( whatever he pretends ) meaning thereby adding , diminishing , or altering the words of the author . also the very first of these is the easiest to bear a tolerable explication of any one objected in the book . in examining which , i request our respective friends to be severely impartial and attentive to what was imputed by me , and what answer'd by him ; in doing which , eye-sight is to be their best guide . and , if i have to any degree wrong'd him , i shall not think it a jot prejudicial to my credit to declare that upon second thoughts i ought to mitigate or retract my words , accordding to the just degree the truth of the thing shall require . § . 7. i charg'd him with a notorious abuse of the preface to rushworths dialogues , in citing the author of it to say what he makes others say , and condemns them for saying it . to go securely to work , we are to put down first the words of the prefacer , which are these : this term [ moral certainty ] every one explicated not alike , but some understood by it such a certainty as makes the cause always work the same effect , though it take not away the absolute possibility of working otherways : others call'd that a moral certainty which , &c. a third explication of that word is , &c. of these three ( says the prefacer , who having related the opinions of others , now begins to speak his own sense ) the first ought absolutely to be reckoned in the degree of true certainty , and the authors consider'd as mistaken in undervaluing it . am not i sure i shall never repeat in the same order all the words i have spoken this last year ? yet these men will say i am onely morally ▪ certain . now the question is ▪ whether i did well or no , in blaming dr. t. for imposing on the prefacer to say that what consists with possibility of working otherwise is true certainty ; whereas that author avows that to be true certainty which [ others said ] took not away the possibility of working otherwise . what i affirm is , that he annexes no● those words [ though it take not away the possibility of working otherwise ] to true certainty , but onely adds them as explicating the conceit of others ; and that those words [ when the cause always works the same effect ] contain the just notion of what he allows there for true certainty . dr. t. thinks the contrary : and that he allows or approves that for true certainty , which did not take away the possibility of working otherwise . to state the case clearly , that we may see on whose side the fault lies , let us consider what was imputed by me , what reply'd by him . my charge is two fold ; one blaming his manner of putting it directly upon the prefacer , by leaving out the words [ some understood , &c. ] and so far is evident . see the words of the preface ; some understood by moral certainty , &c. see dr. t. rule of faith , p. 132 [ lastly , mr. wh. doth most expressly contradict this principle of m. s's in these following passages . in his preface to mr. rushworth he says that such a certainty as makes the cause always work the same effect , though it take not away the absolute possibility of working otherwise ought absolutely to be reckoned in the degree of true certainty , and those authors are mistaken who undervalue it . now , though , one who cites another ought to be allow'd the liberty of taking those words which express his sentiments without putting them always in the very method and posture in which they are found in the author , while there is no ambiguity or doubt of the authors sense in that place ; yet where 't is at least doubtful that the sence is otherwise , as is manifest to any one who reads that preface , which , as i alledg'd , though dr. t. never takes notice of it , was wholly intended to evince the absolute certainty of faith , 't is not so fairly and clearly candid to introduce it as a most express saying of an author , and putting it directly upon him as his saying , whereas there at least needs a discourse and the drawing some consequences to prove it his sense and doctrine , ( as will appear shortly ) and on the other side , 't is opposite to the whole strain and scope of the treatise in which 't is found : thus far then i conceive my self in rigorous truth justifiable , namely for imputing to dr. t. that he left out the words [ some understood ] for he did so , and by so doing put that saying directly upon the prefacer himself , and expres● not that himself onely gather'd it by consequence from his words . § . 8. the chief and main part of the charge is , that the imputed tenet is not the sence of the prefacers words in that place ; and since he does not directly say it , but 't is inferr'd onely from his approving an others tenet ( either in whole or in part ) the point is to be decided by such reflexions as give us best light of his sense : in order to which , i alledge , 1. that the whole scope of that treatise is aim'd to prove the quite contrary position ; which consideration being confessedly the best interpreter of any author , to neglect that , and catch at any little semblance in two or three particular words , and then force upon that author a tenet perfectly contrary to what his whole discourse is bent to prove , favours too strong of a wit resolv'd to cavil . this i objected in my letter of thanks , and this dr. t. thought it his best play not to take notice of here , for it was unanswerable , and too evidently concluded him injurious to the prefacer . first , then , i desire the reader to reflect that there is not any show of relating the possibility there spoken of to the divine omnipotence , but onely to the natures of second causes ▪ next , that since every thing is what 't is made to be , if those causes can possibly work otherwise , the thing may be otherwise : these due reflexions made and settled , to those who have not leasure to read the whole preface , i offer these particularities . p. 6. he blames ▪ those who bring not an absolute certainty , or coactive of the vnderstanding , and at the end of that § . he presses those who say those ( moral ) motives are such as all are oblig'd to yield to , to show how all can be bound to believe that which they evidently see may be false . and , which is remarkable , these expressions are found in the § . immediately before the citation d.t. so misrepresents , whence 't is likely he could not but see and reflect on them . again , p. 10. else you will be forc'd to say , that the very way god himself has shewn to heaven , may possibly lead to hell. p. 13. the formal part of our action unless it carry evidence and certainty with it , cannot be ventur'd on vvithout reproach . now , as appears p. 12 ▪ he ayms this discourse at actions belonging to faith , and answers , that is , opposes those who say the reason or ground of our action need be no more but a high probability , or contingent , as a thousand to one , &c. — p. 14. this necessity binds god to put an inevitable certitude in the motives of faith. — p. 16. there is nothing advanc'd towards the truth of the assent ▪ since this remains known , that the position may be false , &c. and , to omit others , p. 20. he puts the question whether a desultory assent ( which so agrees to this side , that the believer sees it fallible — ) be sufficient for christian life and action ? — and coming in the next § . to answer it , he calls this an incertitude , ( or defect of certitude ) and declares that it makes a religion either absolutely none , or not a rational one , but a meer folly . these citations duely reflected on , it will appear very strange to any ingenuous man , that dr. t. could easily imagine an author , never noted till now to be given to contradict himself , who so expresly , in such and so many signal passages , and in the whole tenour of that discourse , nay the very immediately foregoing § . manifests him●elf to hold that the grounds of faith cannot possibly lead men the wrong way , that they must be evident and inevitably certain , that , if it may be false , we cannot assent to it at all as a truth , that if the believer sees 't is fallible , 't is irrational , a meer folly to hold it , or else destructive of religion ; 't is strange , i say , to imagin that a writer who is any thing in his wits , should put forth a treatise purpose●y to evince the absolute certainty or impossibility of falsehood in the grounds and motives to faith , and in it so often and so particularly avow it , and yet in the same treatise confess that what 's possible to be false is true certainty , and , so , a competent ground to establish faith on ; that is , maintain the contrary position to what he intended or pretended . § . 9. having thus amply made good this part of my charge laid against dr. t. letter of thanks , p. 63. viz. that 't is the plain tenour of the prefacers discourse , and the whole scope of that preface , to force the direct contrary position to what dr. t. would so disingenuously have put upon him , of which he here takes no notice , nor gives account why he hapt not to mind or regard that best way of interpreting an authors words , or not to see so many clear expressions against his interest , rather than one obscure one seemingly for it , we come next to consider the particular words in the place cited , and see wha● strong temptation they could give dr. t. to take him in a sense never intended , notwithstanding so many pregnant evidences to the contrary . § . 10. the prefacer said , that some understood by moral certainty such a certainty as makes the cause always work the same effect , though it take not away the absolute possibility of working otherways . he adds afterwards , that this ought absolutely to be reckoned in the degree of true certainty , and the authors considered as mistaken in undervaluing it . and i must confess that to one who lights by accident on this single passage , taken abstractedly from the rest , and could reach no deeper than the grammar or superficial placing of words , it bears at first sight a show as if the prefacer had approv'd that to be a true certainty , not onely when the cause always works the same effect , ( as i take him to mean ) but also when it takes not away the possibility of working otherwise , ( in which sence dr. t. understands him . ) but i must avow that 't is impossible any rational deliberate man who endeavours to looke into the sence of words , can justly frame even hence any such imagination . for which i offer these reasons : 1. that though the distinct limits of moral certainty be unknown , yet in the general conceit of those who use that word , particularly those alluded to here , moral certain●y is that which consists with a possibility of being otherwise ; wherefore true certainty which is here counterpos'd to moral , must be counterpos'd also to that which constitutes moral certainty , namely , to a possibility to be otherwise . 2. since absolute certainty is that kind of certainty which is oppos'd to the moral one , the true certainty here mention'd must mean the same with absolute certainty , which is also avow'd and requ●r'd by that author . p. 6. now cited ; but 't is acknowledg'd that absolute certainty excludes all possibility of falsehood , therefore the true certainty allow'd and approv'd here by the prefacer , is that which has no possibility of being false . 3. these things being so , viz. moral certainty being that which has annext to it possibility of falsehood , and absolute or true certainty being confessedly inconsistent with it , 't is unimaginable that he who blame● any man for mistaking or undervaluing a thing for morally certain , should not also blame him for mistaking and undervaluing it as possible to be false ; since this is annext in the conceit of those blame-worthy persons to moral certainty , as its proper constitutive and equivalent . also 't is unconceiveable that he who approves a thing as truly or absolutely certain , should not also mean it impossible to be false , this being the proper constitutive ( and con●equently ) equivalent of true or absolute certainty . 't is evident then that authors sence can be no other than this , that when the cause always works the same effect , 't is true or absolute certainty , and not moral certainty onely , and consequently that 't is impossible to be false : and that , those words which he added in their names , expressing it onely morally certain [ though it take not away the absolute possibility of working otherways ] are utterly disapproved by him in his disapproving their calling it moral certainty ; which is of the self-same notion . my charge then is justify'd to a tittle , viz. that dr. t. left out the words [ some understood ] and put upon the prefacer to say it most expresly , whereas the sense he imposes is contrary to express words of his in divers places , nay to the whole intention and drift of that preface , and necessarily opposite to the sence of those words in that very particular place he cites for it . this is manifestly dr. t's fault ; mine , if any , is this ; that i might have mitigated the phrase , [ notorious abuse , &c ] and have been so wise as to consider that dr. t. does not use to look so narrowly into the sense of words as i still expect from him , nor regards the antecedents or consequents , as candid adver●aries use , but contents himself with the first countenance they bear , right or wrong , especially if it make for his interest ; and hereupon i ought to have been more merciful to hab●tual imperfections . i have been larger in clearing th●s point , because i hear his friends apprehend he has gain'd a notable advanta●e against me in this particular , and i dare even submit it to their judgment , if friendship will permit them to examine it with any degree of impartiality . i hope this will serve for an instance how dr. t. still misunderstands our d●vi●es when he objects them against me ; as also how far i have been from imposing any thing unjustly upon him in the least . god be praised , i do stand in need of such petty crafts . § . 11. in clearing himself of the next fault objected , he is still himself , and i wish he did not still grow worse and worse . the fallacy ca●l'd non causa pro causa , or pretending a wrong reason , which runs through half his performances , was never more needful than in this present conjuncture . i invite then even his best friend dr. st. himself to judge of the case , and desire him , having first read the p. 65. in my letter of thanks to determine the point in controversie . in that place i represented dr. t. as quoting from rushworths dialogues , after himself had preambled ( rule of faith , p. 144. ) that probably it was prudent to cast in a few good words concerning scripture [ for the satisfaction of indifferent men who have been brought up in this verbal and apparent respect of the scriptures ] and then adding as a kind of comment upon those words , [ who it seems are not yet arriv'd to that degree of catholick piety and fortitude as to endure patiently the word of god should be reviled or slighted . ] now this preamble , & comment introduc'd by [ it seems ] ( that is , from those words he had cited ) did put upon that author , and by him on catholicks , so unworthy and invidious a meaning , that it oblig'd me to put down the rest of the words immediately following in the dialogues , and omitted by dr. t. that so i might clear the sober meaning and intention of that author from what he had so unhandsomely impos'd ; and ( not troubling my self to repeat over again what he had newly said ) i introduc'd them thus ; whereas in the place you cite he onely expresses [ it would be a satisfaction to indifferent men to see the positions one would induce them to embrace , maintainable by scripture ] which done , i added as the result of my whole charge , [ which is so different from the invidious meaning your malice puts upon it , and so innocent and inoffensive in it self , that one would wonder with what conscience you could thus wrest and pervert it . whence 't is evident that my total charge was of imp●sing an invidious meaning , of wresting and perverting an innocent and inoffensive meaning ; that he onely exprest ( which words i immedia●ely subjoyned after the doctors comment , and not after rushworths words ) it would be a satisfaction , &c. — to see those positions maintainable by scripture ; nor was there in the whole charge any controversie about the right or wrong , perfectly or imperfectly quoting the words . this being evident , as it will be to any ordinary understanding that guides it self by eye-sight and common sense , let us see what disingenuous ways dr. t. uses to escape blame . 1. he never in the least mention'd his imposing upon those words an invidious meaning , or of wresting an innocent and unoffensive [ intention , ] which was solely objected ; whence he is so far from clearing himself from the fault imputed , that ( out of an over-tender kind-heartedness to his own credit ) he not so much as names it , or takes notice of it . next , instead of that , he substitutes a false charge , never dream't on by any man but himself ; namely , that i deny'd those words [ who have been brought up in this verbal and apparent respect of scripture ] to be found in rushworth ; whereas there is not a syllable to that purpose in my book . thirdly , to give countenance to this false charge , those words of mine , [ whereas in the place you cite he onely expresses ] which in me were immediately subjoyned to his comment , and were evidently design'd to restrain that authors words to a sense different from what he had impos'd , he here joyns immediatly after the very wo●ds themselves , though there were three or four lines between one and the other . by this stratagem making the reader apprehend the word [ onely ] was exclusive or negative of more words found in rushworth ; whereas by the who●e tenour of the charge , by all the words which express it , and lastly , by the placing those words , [ he onely exprest ] immediately after his unhandsome comment , 't is most manifest they onely excluded any ground or occasion of so strange a misconstruction , and aim'd not in the least at denying any other words , but onely at clearing that this was that authors sole intention . yet in confidence of these blinding crafts , and that his unexamining readers will believe all he says , he sounds the triumph of his own victory in this rude and confident manner , certainly one would think that either this man has no eyes or no forehead . i will not say as dr. t. does here in a sermon preach'd against himself , p. 123. that a little wit , and a great deal of ill-nature will furnish a man for satyr ; onely i must say that the tenth part of this rudeness in another ( though justly occasion'd too ) would have been call'd passion and ill language . but i see what 's a most horrid sin in the abominable papist , is still a great virtue in the saints . on this occasion since he is so hot and rustick , i must be serious with him , and demand of him publickly in the face of the world satisfaction for this unjust calumny ; and , that i may not be too rigorous with him , i will yield him innocent in all the rest , if he clears himself of this one passage in which he counterfeits the greatest triumph and victory ; of this fault , i say , which he has newly committed , even then when he went about to clear himsellf of a former . § . 12. his last attempt is to give an account why he added that large senc'd monosyllable [ all ] to my words , which is the onely false citation be hath yet offer'd to examination ; the former two not being objected as such , whatever he pretends . now the advantage he gains by adding it , is manifestly this , that if that word be added , and that i indeed say , the greatest hopes and fears are strongly apply'd to the minds of all christians , it would follow that no one christian in the world could apostatize , or be a bad man ; which being the most ridiculous position that ever was advanc'd , and confutable by every days experience , his imposing this tenet on me , by virtue of this addition , i● ( as he well expresses it , serm. p. 87. ) putting me in a fools coat for every body to laugh at . i appeal'd ( letter of thanks , p. 66 , 67. ) to eye-sight , that no such word was ever annext to the words now cited , and thence charg'd him with falsifying ; he would clear himself , in doing which , he denies not that he added the word all , ( this was too evident to be cloak'd ) but he gives his reason why he added it , on this manner : he ▪ alledges my words , that christian doctrine was at first unanimously settled in the minds of the faithful , &c. — and firmly believ'd by [ all ] those faithful to be the vvay to heaven . therefore , infers dr. t. since in the pursuit of the d●scourse 't is added , that the greatest hopes and fears vvere strongly apply'd to the minds of the first believers , those first believers must mean all those faithful spoken of before , and the same is to be said of the christians in after ages . this is the full force of his plea : my reply is , that i had particular reason to add the word [ all ] in the former part , where i said that that doctrine vvas firmly believ'd by all those faithful , for they had not been faithful had they not firmly believed it ; and yet had equal reason to omit it when i came to that passage , ( the greatest motives were strongly aprly'd to the minds of the first believers ) , because i have learn'd of our b. saviour that many receive the word , that is believe and gladly too , yet the thorny cares of this world ( to which i add passions and ill affections springing from original sin ) choak the divine seed and hinder it from fructifying ; whereas , had it had the full and due effect which its nature requir'd , it had born fruit abundantly , now , since those motives are of themselves able to produce it in all , and oftentimes convert the most indispos'd , that is , the most wicked sinners , i conceive this happens for want of due application making the motives sink deep into the understanding power so as to make it conceit them heartily ( which vigorous apprehension we use to call lively faith ) nothing else being required to any effect but the agents power over the patients indisposition , and a close application of the power to the matter t is to work upon : which kind of application being evidently not made to all , there was no show of reason why i should put that word in that place , and much less that dr. t. should put it for me : i was forc't indeed to name the word believers , because it was impossible to conceive that those motives should be strongly apply'd to the minds of jews or heathens . again , i was forc't to express it plurally , since no sober man can doubt but the doctrine of faith sunk deep into the hearts or wills of more than some one , and thence wrought in them through charity : but that i should mean by that word onely plurally exprest a number of believers , having those motives strongly applyed to them , equal to those who firmly believed or were faithful , is unconceivable by any man who looks into the sense of words ; this being the same as to apprehend that all who believe speculatively , lay to heart those motives to good life which faith teaches them ; a thing our daily experience confutes . moreover , i endeavoured to prevent any such apprehension in my very next words after my principles , which were these [ this put , it follows as certainly that a great nvmber of the first believers and after faithful would continue , &c. now , these words [ a great number of the first believers ] having most evidently a partitive sense , that is , signifying onely a part or some of them , it might seem strange to any man that knows not dr. t 's might in such performances and that nothing is impossible for him to mistake , who will do it because he must do it , that ▪ he could interpret those very same words [ first believers ] to mean all , not one excepted . 't is a trifling evasion then to hope to come off by saying as he does here p. 36. if it contradict what he sayes elsewhere it is no new or strange thing ; for this is not elsewhere or another place , but the same place , and the very next words to my principles ( as is seen sure●● . p. 60. ) the badness of which excuse shows he is inexcusable . but this is not all ; that discourse ends not there , but goes on at least two leaves farther clearing that very point ; and in the process of it these words are found p. 63. to say it preserves none good is to question christs wisdome , &c. a great part therefore would be virtuous , &c. a body of traditionary christians would still be continued , — p. 64. all which wayes and objects thus easily and strongly appliable were frequently and efficaciously apply'd by the education of parents and the discipline and oeconomy of the church , which brings those speculations to practice , was ever , and must needs reach the generality , — p. 65. must still continue in some great mvltitvde . all these expressions in the self-same discourse and on the self-same subject , perfectly explicated my sense to be that that plural word ( believers ) did not reach all , not one excepted . this then is dr. t 's habitual imperfection which runs through all his mock-answer to sure footing ▪ he has no patience to take any intire discourse of mine into his consideration , or grapple with the full import of it ; but he catches at some word at the beginning or by the way which seems easiest to be misinterpreted , and whereas any candid man would guide himself by the annext or concomitant words , and the whole scope of the discourse , dr. t. is got beyond those too-ingenuous considerations , and knowing very well , as he exprest it serm. p. 121. that nothing is so easie as to take particular phrases and expressions out of the best book in the world , and abuse them by forcing an odd and ridiculous sence upon them , he exactly observes that method , and abuses some expression or word by forcing ( in despight of all the concomitant circumstances conspiring to rectifie him ) an odd and ridiculous sence upon it ; and then lest those rectifying passages annext should rise up in judgment against him and accuse him to the candid reader of imposing a sense never intended by the author 't is but accusing that author of contradict●ng himself , and all 's well . thus he us'd the prefacer p. 30. me in this very place , in these words if it contradict what he sayes elsewhere 't is no new or strange thing ; and sure-footing in most of those places which he wilfully misconstrued throughout his rule of faith. by this rare stratagem gaining two notable advantages against any author , whereas not so much as one was offered ; first , making him talk ridiculously ; next , making him contradict himself . both of them built upon another of dr. t 's firm principles , which is this ; no author shall be allow'd to interpret his own meaning , but that shall be his sense which i please to put upon any particular expression of his ; by adding words to it or otherwise glossing it as seems best for my advantage ; and if he offers to be so wary as to annex other words which would interpret his meaning to be otherwise , he is a fool and contradict himself . now , though this principle which grounds this procedure be an odd one , yet dr. t. holds faithfully to what he has once espoused , and were it now seasonable , i durst undertake to reckon up twenty places in his rule of faith , where he vaunts himself thus doubly victorious by making use of this one artifice . § . 13. but in case that plural word had seem'd to him to infer an vniversality , why could he not content himself with giving his reason why it seem'd to follow thence ? had he done this none could have accus'd him of falsifying : for every one has liberty to offer his conceit , and the reason why he judges so , without meriting or incurring any harsher note than that of a mis-reasoner . whereas now , his carriage exposes him justly to these exceptions . first , that he went not about to infer or gather what he imposes , but ( rule of faith , p. 163. ) he makes me in express terms and directly say that greatest hopes and fears are strongly apply'd to the minds of all christians , whereas in my words put down by himself , p. 162. no such thing as [ all ] is found annext to those words . next , that the word ( all ) which he added , was put in the same italick letter in an even tenor with those other words which were indeed mine ; as may be seen in the place now cited . thirdly , that his whole attempt in that place , is meerly to confute that word [ all ] which himself had inserted , as may be seen letter of thanks p. 77. where i instanc'd in nine or ten places in which he combated that single word of his own adding and nothing else ▪ and ( as i there shew'd from p. 78. to p. 86. ) went forwards to make out that pretence by falsifying evidently my sense and sometimes my words too , in three or four places more . fourthly , that ( rule of faith , p. 165. l. 3. ) he tells the reader i say expressly , those causes are put in all the faithful actually causing : by this means endeavouring to perswade the reader 't is not his own interpretation or deduction from some words of mine , but my own express words ; which is a most express falsification . lastly , he neglects to take notice of any of those words which manifoldly and expresly show'd my tenet to be quite contrary to what he impos'd . this is my total charge against him ; of which we hear very little or rather nothing in this preface where he goes about to clear it ; onely he sayes that those first believers to whom those hopes and fears were strongly apply'd , must by the tenour of my words mean all the faithful disperst over several parts of the world , and so all the christians of that age , and for the same reason of the following ones ; which is the very thing i deny , and have given lately my reasons why they could not . besides , every scholar knows that authors first speak short and in common , and afterwards , when they come to explain themselves , more particularly ; and had he been pleas'd to contain his rare gift of misinterpreting till the very next line to my principles , woven in the tenour of the same discourse , which he pretends to build his mistake upon , he had found the express contrary to his additional [ all ] viz ▪ ( a great number or body of the first believers and after-faithful , the direct ) sense of which words is not all , but some onely . § . 14. again , what if i us'd the word faithful first , and put to it the word all , joyned with such words as would ●ear that universal expression , must it needs follow that when i name the same word plurally afterwards , i must needs mean all or the universality again , even though i joyn it this second time with words of a quite different sense ? imagine i had said , that all historians write of matters of fact , and then had subjoyn'd a little after that historians write of king pepin , must i needs mean by historians onely plurally exprest when i come to name them the second time , all historians , no● one excepted , write of king pepin ? what logick but dr. t's , who defies all principles , could ever stumble upon such a paradox ▪ § . 15. to conclude this matter . all these particularities here related , being well examin'd by eye-sight and weigh'd by reason , 't is impossible any candid considerer , however he may favourably judge dr. t. mistaken in words which at first sight bore such a semblance to one who read but half the discourse , can for all that excuse him from great rashness and strong inclinations to draw every thing in his adversary to a sinister sence , and to take him up before he is down . but i must farther say , that the constancy he shews in this kind of carriage , and the interest which evidently accrues by it to his cause , and himself as a writer , ( which is at once to make his adversary talk like a madman and self-contradictor both , and divert the readers attention from the true point , and by that means avo●d the duty of answering ) discover too palpably 't is a willing and designed mistake . what that signifies , let others judge , without putting me still to name it . i am heartily weary of such drudgery . § . 16. and so i take my leave of this pretty preface , which has not one word of reason in it , but built on mistake ; nor one good excuse for so many bad faults· but pretends to speak to three treatises of mine , without taking notice candidly of so much as one argument in any of them , and is a meer endeavour by multitudes of impertinent and insignificant scoffs to make some plausible show of an answer , for those merrily-conceited readers to sport at , who fancy such frothy talk far above solid reasoning . in which pleasant strain consists also his friend dr. st's greatest talent . whence , the comedian in their performances supplies the divine ; and plautus with his fellows is by far more propitious , useful , and influential to their imaginary victories , than aristotle , and all the learned authors in the world who write sence or logick . and as these comick controvertists affect the same manner of writing which those stagers did , so their end and aym is the same too , viz. not to propose any thing like exact knowledge to men truly learned , but meerly populo ●t placerent quas fecissent fabulas . the conclusion . containing the author's request to the knowing candid wits of this nation . this being the genius of my adversary , such his method of answering my books , and yet his numerous party hazarding to over-bear reason with noise , at least in the esteem of vulgar scholars , making up the generality ; who are not able to weigh either the strength of the arguments , or the worth of the authorities engag'd for either party , but onely to number them , or scan their multitude ; i am forc'd to appeal to you , our learned umpires , offering you these few proposals ; with my humble request , that , if you find them reasonable , and agreeable to the maxims of learning , or the clearing of truth , mankinds best interest , you would be pleas'd in all handsome occasions to use your power with dr. t. and his friends , and sollicit a due compliance with them . 1. that this extrinsecal and ignoble way of answering arguments with persecution and railing , may be left off ; and that when the reason too much presses , it may not be held supplemental to the duty of replying , to cry out popery . particularly , that they would please to consider how improper this carriage were on this occasion , in case it had been otherwise laudable in it self ▪ seeing the onely point maintain'd by me here , is this , that christian faith is absolutely or truly certain . 2. that when the point depends intirely on reason , and not on the ( miscall'd ) authority of speculaters , it may not be held a just disproof of my arguments to alledge the different sentiment of some speculative divines ; since that carriage supposes as its maxim , the truth of this proposition [ that cannot be true which all school-divines do not agree to . ] wherefore unless he first makes out this to be a truth to be proceeded and rely'd on , this way of arguing , which takes up no small part of dr. t's controversial writings , is convinc'd to be al●●gether impertinent , 3. that dr. t. would himself please to follow that doctrine which in his sermons he so oft and so pressingly inculcates to others ; and that , in handling this grave and important point , all raillery , drollery , irony , scoffs , ieers , rude and bitter sarcasms , breaking of iests , and such-like attempts of vain and frothy wit , or splendid efforts of peevish zeal , which so abound in his rule of faith , and in a manner wholly compose this preface , be totally superseded , and onely serious reason made use of . to oblige him to which sober demand , i promise on my part , that , though these being here my onely confuters , i was forc'd at present to give them sometimes their proper answers by retorting now and then his own language , onely better apply'd ; yet in my future writings i shall seriously pursue the proof of the point , without minding at all his impertinencies ; that is , i shall rigorously observe the same sober strain , which , as my own inclinations lead me , i follow'd in sure-footing , faith vindicated , and my method ; till dr. t. seeing it his interest to avoid answering in a solid manner , or closing by way of rigorous discourse with my arguments , thought it his best play to bring the controversie 〈◊〉 of the way of reason into that of burlesque . also that all childish cavilling at inelegancies or hard words , at want of rhetorick in a circumstance where none was intended or needful ▪ at my being the first that said ( he should have said prov'd ) this or that , be for the same reason laid aside , as things p●rfectly useless towards the clearing of truth . as likewise that it be not held and imputed as confidence , to maintain faiths absolute certainty , or any point else , for which i offer my reasons ; nor to pretend to self evident principles and absolutely-conclusive proofs or demonstrations ; whenas the circumstance and matter to be prov'd , nay the very name of a scholar renders it shameful to pretend or produce any thing of an inferiour strength , in case i aym'd at winning others to assent to my sayings . but above all i request that none of these trifling ways be made use of to supply the want of pertinent reason , or make up the whole confute , as is practis'd throughout this preface ; but that reason , where-ever it is found , may have its due and proper return , reason . 4. that , while he goes about to reply to my arguments , he would please to use my words , and not insert others of his own ; and then combat them instead of me . or , if he undertakes to speak to my reasons themselves , that he would take the full import of them , and not still catch at and then play upon some word or two which he can most easily seem to misunderstand , so to divert the discourse . a method so constantly observ'd in his reply to sure-footing , where he made witty dexterity still supply the place of pertinent solidity ; that instead of [ rule of faith ] it ought more justly have been entitled sure-footing travesty . 5. and since all discourse is ineffectual which is not grounded on some certain truth , and consequently not onely he who settles or builds , but also he who aims to overthrow , or the objecter , must ground his discourse on some certain principle , if he intends to convince the others tene● of falsehood , that dr. t. would therefore esteem it his duty , even when he objects , to ground his opposition upon some firm principle . and since no pretended principle can be firm , but by virtue of some first principle , and that dr. t. has disclaim'd here identical propositions to be such , 't is requisite that he either confute my discourses produc'd in this treatise proving first principles to be of that nature , and show some other way by which the terms of those he assigns for such do better cohere , or he is convinc'd to have none at all ; and so all he writes or discourses must be groundless and insignificant . 6. thus much in common for the manner of his writing . as for his matter , i request he would not in the subject of this present discourse , about the certainty of a deity and christian faith , hover with ambiguous glosses between certainty and uncertainty , that is , between is and is not ; but speak out categorically , and plainly declare whether he holds those points absolutely true ; that is , whether they be absolutely true to us ; or whether any man in the world can with reason say he sees they are true , or has any reason or argument to conclude them true ▪ if not , then ●et him show how 't is avoidable but all the world must with truth say , both these may be false , for any thing they can discern ; than which , nothing sounds more horrid and blasphemous to a christian ear. if he says there are such reasons extant , but he has them not , then let him leave off attempting to settle those tenets , or writing on those subjects , since he confesses himself unqualify'd and unfurnish'd with means to manage them . if he says there are such proofs , and that he has them , let him produce them ▪ and stand by them , and not blame the nature of things for bearing no more , and others for saying they have more , and that the things do bear more . to express my self closer and more particularly ; let him speak out ingenuously and candidly to these queries , whether be holds that god's church , or any man in the world , is furnish'd with better grounds for the tenet of a deity or for christian faith , or any stronger reasons to prove these points true , than those in joshua's and hezekiah's time had or could have the day before , that the sun should not stand still or go back the next day ; than that person who threw a glass on the ground which broke not , had or could have that it would not break ; ●han the inhabitants of divers houses had that they would not suddenly fall , which yet did so ; or , lastly ▪ to use his own words , than those reasons are which satisfie prudent men in humane affairs , in which notwithstanding they experience themselves often mistaken ? if he say he has , let him produce them , and heartily maintain them , and endeavour to make them out , and i shall hereafter express as much honour for him , as i have done here of resentment and dislike , for advancing the contrary position . but , if he profess he has no better , or that ( the nature of the thing not bearing it ) there can no better be given , then 't is unavoidable , first , that the most sacred tenets of a deity 's existence , and all the points of christian faith may be now actually false , since points which had reasons for them of equivalent strength did prove actually such . next , that no man in the world is ( in true speech ) certain there is a god , or that the least word of christian religion is true ; since 't is nonsence to say any of those persons ( in those former instances of equivalent strength ) were or could be truly certain of points which prov'd actually false , and in which themselves were mistaken . in a word , i would have him without disguise let the world know whether , as there was contingency in those causes , and so the imagin'd or hoped effects in the former instances miscarried , and prov'd otherwise than was expected , so there be not also contingency in the motives for those two most sacred tenets , upon whose certainty the eternal good of mankind depends , so as they may perhaps not conclude , and so both those tenets may perhaps be really and actually otherwise than we christians now hold . if he professes to embrace this wicked tenet , ( and his words are too express for it ever to be deny'd , though upon second thoughts i hope they may be retracted ) he owes me an answer to my faith vindicated , which hitherto he has shuffled off without any at all , and to my reasons alledg'd in this treatise for the same point , faith's absolute certainty . now , gentlemen , since nothing conduces more to knowledge in any kind , than that the matter of the dispute be unambiguously stated , and clearly understood , and that a solid method be observ'd in the managing it , i become a humble petitioner to your selves , as you tender that excellent concern of mankind , and that most sacred one of christianity , to use your best interest with dr. t. that he would please to yield to these duties here exprest ; and i oblige my self inviolably to observe the same carriage towards him , which i here propose and press he would use towards me ; which if he refuse , i declare i shall leave him to the censure of all truly-learned and ingenuous persons , however he triumphs amongst those who are great admirers of pretty expressions ; resting assur'd that your selves will not onely hold me unblameable , but also highly commendable for no● losing my precious time in reciprocating his trifling and insignificant drollery . your true honourer and humble servant , j. s. finis . amendments . page 1. line 21. read that both first , p. 47. l. 3. self , possible to , p. 50. l. 20. solid , p. 101. l. 6 , 7. possible all this may , p. 115 l. 12 , judgment in which it is , l. 25. can never , p. 118. l. 26. resolute hatred , p. 121. l. 23. did equivalently , p. 124. l. 21. & 28. speculaters , p. 127. l. 17. nay more , p. 135. l. 7. to be , p. 139. l. 18. greater degree , p. 142. l. 2. is not true , or not to dare , p. 146. l. 14. chimerical , p 157. l. 16. fourth eviction ▪ l. 18. of the sixth , p. 162. l. 16. sermons equally , p. 163. l 27. parallelepiped , p. 166. l. 30. predicate , p. 176. l. ult . all good , p. 183. l. 28 sensible man may , p. 184. l. 2. deduc'd there , p. 186. l. 12. of discoursing the , p. 199. l. 25. it is , is not more , p. 200. l. 16. of its own , p. 212. l. 24. not the rule , dele express , p. 218. discourse ix . p. 219 ▪ l 13 , 14. reason in it — p 229. l. 28 , 29. the authors mistaken in undervaluing it , p. 234. l. 17. i do non stand . p. 239. l. 5. apply'd , l. 6. i had .