THat wee call historicall beleefe which hath no other ground besides the authority of the Historian or relater , or at the most , experiments sutable to things related . And such experiments may be knowne sometimes by sense , sometimes by reasons demonstrative . And yet all the credit which they can give to the historian , or all the additions they can make unto historicall beleefe formerly planted , will be but probabilities or presumptions . Whether the Moone was eclipsed at the time when Nicias was General for the Athenians against the Syracusians ; Or when Columbus made first discoverie of America , are questions which may be scientifically resolved by astronomicall calculations . But whether Nicias through ignorance of naturall causes and grosse superstition , committed that intolerable oversight which ( as a a But then it fel out unfortunately for Nicias , who had no expert nor skilful Soothsayer : for the partie which he was went to use for that purpose , and which took away much of his superstition , called Stilbides , was dead not long before . For this signe of the eclipse of the Moone ( as Philochorus saith ) was not hurtfull for men that would flie , but contrarily very good . for said he , things that men doe in feare , would be hidden , and therefore light is an enemy unto them . But this notwithstanding , their custome was not to keepe themselves close above three dayes in such eclipses of the Moone and Sun , as Autoclides prescribes in a booke he made of such matters ▪ where Nicias bare them in hand , that they should'then tarry the whole , and full revolution of the course of the Moone , as though he had not seene her straight cleare againe , after she had once passed the shadow , and darknesse of the earth . But all other things laid aside and forgotten , Nicias disposed himselfe to sacrifice unto the Gods , untill such times as the enemies came againe as well to besiege their sorts , and all their campe by land , as also to occupy the whole haven by Sea . Plutarch in vita Niciae , infine . Plutarch relates ) occasioned the overthrow of the Athenian forces by Sea & Land ; or whether Columbus made that witty advantage of the like eclipse which b b Almirans ob haec ingenti anin● aegritudineanxius , cum hinc Indoc nec gratia , nec prece , nec pretio ullo adduci posse videret , ut cibaria exercitus praeberent , nec armis ab se cogi propter infirmitatem suorum , alia via idem aggredi statuit . Atque id coelesti quodam instinctu ei venisse in mentem libens equidem crediderim , providente viz. Deo , ne tantus vir fa●e periret . Id porro ita factum est ; for tè in propinquo tugurium Barbarorum erat , hos Columbus monet , ac praenunciat , ipsos , ni vitae subsidia sibi ac suis suppeditarent , peste à Deo coelitus missâ brevi omnes perituros ; cujus rei id habituros signi , quòd duos intra dies Lunam sanguine faedatam visuri essent . Id cum eâdem die & horâ , qua Almirans praedixerat , conspicarentur Indi ( Lunae autem defectus is erat ) subitò victi formidine quaecunque ei ad victum necessaria fuerunt , benignè praebuere , insuper veniam culpae . orantes , neve ipsis irasci pergeret . Benzo Hist. novi orbis . l. 1. c. 14. Benzo in his history of America mentions , cannot be known by any computation Astronomicall or Chronologicall . This wholly depends upon the authority of the Historians . Yet if by calculations astronomicall compared with the Annales of those times , it should appeare that there were no such Eclipses in the yeares pretended for these practices ; this would convince these historians , and those whom they follow of errour , if not of forgerie . On the other side , if Astronomers should make it cleare , that in the points of time assigned by these Historians , there did fall out such Eclipses of the Moone , this would free them from suspition of fiction , so much the more , by how much they were lesse skilfull , or lesse observant of the coelestiall motions or revolutions of times wherein Eclipses happen .

2. But sometimes the sensible events or experiments may square so well with historicall relations , as to leave no place for curiosity it selfe , to suspect either fiction or falsehood in the Historian . As who could suspect the truth of the Roman Histories , which mention the subjection of this Iland to their Empire , for divers successions ; if he had seene their coynes , lately digged out of the earth , bearing the inscriptions of twenty severall Emperours . Or who could suspect the historicall truth of their progresse into the Northerne parts of this Kingdome , that have observed the ruines of that wall which they built , and other monuments as sutable to their Narrations , as the seale is to the signet . The best is , that the experiments which suite unto the histories of the old and new Testaments , are more plentifull and and more pregnant , then any externall ratifications of any other historicall narrations can be . For of sacred historicall truth , besides the legible testimonies of the great book of the creatures , every little world may have a world of witnesses in himselfe . Now if our beliefe of the histories concerning Christ and him crucified , be but equall to our beliefe of other histories , yet their authority or esteeme will be much greater , because we cannot believe this truth , but we must withall believe it to be divine ; and every man by nature hath a more sacred esteeme of matters which hee conceives to be divine , then hee can have of things meerely mundane or humane .

3. But where the truth of historicall beleefe is to our apprehension the very same , and the degrees of our assent unto it equall , yet the estimate of the same truth or its impression upon our affections , is not the same . These vary according to the severall waight of matters related though by the same Author , and beleeved by equall degrees of the same kinde of beleefe . Of Edward the seconds strange defeate by Robert de Bruce King of Scotland ; and of Edward the third , and the black Prince his sonne , or Henry the fifth their successe against the French , wee have but one and the same historicall beleefe , whether for degree or quality : yet are wee not the same way , or in the same degree , affected with the one story as with the other . The reading of Edward the third , of Henry the fifts successe , delighteth us English with the ancient honour of our Nation . The remembrance of Edward the seconds defeate , doth so disaffect us , that wee could wish this story were not so true , as the other .

But how unpleasant soever the annales of Edward the second be to some English , yet wee never observed any of this age to weepe at the reading of them , whereas in some provinces of this Kingdome , the battaile of Pannierehugh , the rebellion in the North , and that lesse disaster , in the yeare following that rebellion upon the English borders , could not have beene mentioned or seriously related , within our memory , without many teares of such Auditors , as had no other knowledge of the events save onely from histories , or from traditions which can produce no better beleefe than historicall .

4. Some cases then there be , in which although the authority of the Historian be the same , and albeit the matters related by them be for weight or substance the same , yet shall they not make the same impression upon our hearts or affections . Yea matters ( in themselves considered ) of small moment , will sometimes sway double as much as others of more then double waight unto them , although the historic●ll beleife of both be equall . The circumstances from which historicall truths of lesser waight simply considered , receive these extraordinary degrees of gravitation , are specially three , Vicinity of place , Recencie of time , and Peculiar references to our Selves , to our Country , to our Friends or Allies . The true reason why the historie of Christs death ( in some degree I suppose beleeved by all ) doth worke so little or so successelesly upon most mens affections , is because they consider his death , though in it selfe a matter of greatest consequence , yet as a matter past a thousand and some hundred yeares agone , or as a matter done by the Jewes more then two thousand miles from our coast . And thus they consider it without any peculiar reference to themselves , as the cause of it ; or no more concerning themselves , then as they are Pars quota humani generis , some little parcells or graines of mankinde or of the humane nature which he redeemed , these being more innumerable than the sand on the Sea shore .

5. But how firmely soever we apprehend the truth of Christs death and passion for the substance , yet this apprehension cannot produce a true compleate historicall beleife of his death , unlesse our apprehension of the substance be seconded with the like apprehension of such circumstances , as are peculiar to this history above others . What circumstances are these ? Although he suffered but once , and that farre off and long agoe ; yet whatsoever he then suffered or did , doth as neerely & as immediately concerne every man this day living in what place soever , as it did those that were living when he dyed , either such as were sorrowfull spectators of his death , or Actors in it . For albeit he were offred but once , and that but in one place ( without the gates of Jerusalem ) yet this one offering was of value truely infinite , and for efficacy everlasting . Cap. 3. And being such , it must be equally applyable to all persons , times , and places . In his death , in his infinite and everlasting sacrifice every one hath a peculiar interest not Pro ratâ , but in solidum : by vertue of that atonement which he made , by that redemption which he purchased once for all , he hath an entire absolute right of dominion over every one of us , and every one of us hath as entire an interest in his death , as if what soever he did or suffered in the daies of his humiliation , he had done and suffered all for us alone . But this last consideration perhaps is more pertinent to the knowledge of Christ and of him Crucified , then unto the historicall beliefe of his death or Crosse .

ADmitting the objects of our beleife might bee as certainely and as evidently knowne ( at least by some ) as the subjects of sciences , properly so called , are : Whether this knowledge and our beleife of the same objects may be coincident , that is , whether it be all one so to know them , and to beleeve them , I will not dispute : for this would occasion a controversie about the use of words , unfitting for a professed Divine to entertaine , much more to invite . But that there is a knowledge of Christ even in this life , which if not for perspicuity or evidence of truth , yet for the excellencie of the truths knowne , exceeds all other knowledge , we have our Apostles peremptory sentence for us : For , writing to his Converts of Corinth , which then abounded with all kinde of knowledge secular , he saith , I esteemed or determined to know nothing amongst you , save Iesus Christ and him crucified , 1 Cor. 2. 2. He therefore determined to know nothing besides , because he had no other knowledge in any esteeme , in comparison to this . And what good Christian would desire any other , but as it is subservient to this knowledge ? This comprehends all that wee can desire either to know or to enjoy ; all that wee can esteeme or love , even eternall happinesse it selfe , as the author and fountaine of all happinesse instructs us , John 17. ver. 3. This is life eternall , to know thee the onely true God , and Iesus Christ whom thou hast sent . But whether our Saviour in this speech or his Apostle in the former , do use the word knowledge in a strict or in a vulgar sense , may be questioned . And this question resolves it selfe into another more generall ; as , whether Theologie , that is , [ knowledge of God ] be a science properly so called ; or whether many conclusions of faith may bee clearely demonstrated ?

2. Two sorts of men there be , who for the support or securing of their unreasonable conclusions , have some reason to deny this Queene of sciences , this Mistresse of Arts , and supreame Governesse of all good faculties , to be a science properly so called : The Agents for the Romish Church , and their extreame opposites , whether mere Enthusiasts , such as deny al use of scriptures ; or mixt Enthusiasts , men that acknowledge the use of Scriptures , but abuse them more then such as reject them , by using them too much , or to no good purpose , or mingle them with the secret inspirations of their private spirits or wrest them to their owne fancies . First , if the conclusions controverted betwixt us and the Romane Church , may be one way or other demonstrated , as either to be altogether true or altogether false , or so sublime that in this life they cannot be punctually or absolutely determined : then are wee not absolutely bound to beleeve every proposition , which that Church shall commend unto us as a doctrine of faith , with the same confidence , as if it were expresly delivered in Scripture , or in the Articles of our Creed . Nor should every applauded booke or Sermon albeit their bulke or substance consists for the most part of Scripture sentences , be acknowledged to be that word of God to which all owe obedience ; if once it were acknowledged , that there is a facultie or science of Divinitie , which hath the same authority to approve or disprove doctrinall conclusions or their uses , which other Arts or sciences have to examine the workes of all pretenders to them . If Divinity be a science , then he which is a Divine , or a master of his profession , might censure the Professors of other Arts , faculties , or sciences , which take upon them to resolve Theologicall controversies , or to teach doctrines which the Church ( wherein they live ) never avouched , with the selfe same libertie , which the Professors of other Arts usually doe Divines , if they take upon them to teach or practise within the precincts of their profession .

Besides these two sects of men , and some other men which cannot be comprehended under any sect or faction , but have the same temptation to desire that there might be no true knowledge of God or of Christ , or no demonstration of the Spirit ; that the Atheist or desperate sinner hath to wish there were no God , or no Judge of quick and dead : I cannot conceive , what reason any man or any sort of men have to deny Theologie to be a true and proper science . Yet to give the ingenuous Reader , if not full satisfaction , yet some Hints ( at least ) whereby hee may satisfie himselfe , it will be no digression from our present argument , ( at least no long digression ) briefely to shew , wherein that knowledge of God and of Christ , which may in this life be obtained , doth differ from sciences properly so called , and wherein they doe agree .

Now all the differences or concordance that can be betwixt any sciences , Arts or faculties , do either concerne the Maxims and Principles , or the conclusions and the subjects of such faculties .

3. The Maximes or Principles of all other sciences may be clearely apprehended , and firmely assented unto , by the industrious search and light of common reason , without illuminations supernaturall : so cannot the principles or Maxims of Divinity ; there must be a light or illumination more then naturall , before wee can have either a cleare and undoubted apprehension of their truth or a just valuation of their worth . Yet this difference is not much materiall , neither part of it positive , or negative , is any way formall or essentiall to the constitution of a science properly so called . For by what meanes soever the Principles of any science become manifest and certaine unto us , whether by our owne industry , or by the teaching of others , or whether wee bee taught them immediately from God , ( either by the admirable disposition of his extraordinary Providence , or by speciall infused grace ) is meerely accidentall to the constitution or nature of a science properly so called . Hee that sees the deduction of Mathematicall conclusions from the uncontrovers'd Maximes of the same Art , as clearely as another doth , is never a whit the lesse skilfull Mathematitian , although perhaps he learned the Principles by the helpe of an Extraordinary teacher , which the other attained unto by the industrious exercise of his owne wit . Now if it be meerely accidentall to the nature of a science , whether a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his owne Master or anothers Scholar ( whether in learning the principles or conclusions : ) it can be no prejudice either to his knowledge , or proficiency in such knowledge , that he hath beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immediatly taught by God , at least for the Maximes . And I make no question but that the principles of some other sciences besids Divinity ( at least some principles of such sciences ) have beene immediately taught by God : Or , if any man list to move question or Controversie about this truth , I could entertaine many Heathen Advocates for my opinion without any great costs or paines .

4. But as it is true that the principles of Divinity cannot be knowne without illuminations more then naturall : so it is certaine , that since the ceasing of extraordinary illuminations or gifts of the Spirit , the most of such principles , ( or so many of them as are required to the science or facultie of Divinity ) cannot be distinctly knowne without the knowledge of other Arts or Sciences . Most of the Attributes of God cannot be well unfolded without competent skill in Metaphysicall learning . Many of his workes can never be knowne nor admired aright without the science of Philosophy ; nor can the offices or Attributes of Christ be taught aright , without more skill in the learned tongues , then common Grammarians or generall Lexicons will afford . He that hopeth to attaine to the true knowledge of these principles , must either use the helpe of some Lexicon peculiar to divinity , or make one of his owne . Easier it were to learne the termes of Law or Physick , out of Thomasius or Riders Dictionary , then to know the true Theologicall use or meaning of many principall termes in the Old or New Testament , out of 〈◊〉 or Pagninus his Thesauras , though both of them most excellent writers in their kinde . And yet after a man hath attained by all the meanes aforementioned , and other like helpes of Arts , unto a competent knowledge of the principles ; there is no lesse use of good Logick in divinitie , then in any other science whatsoever , for the right deduction of necessary conclusions from such principles , or for refuting Heterodoxall doctrines , or quelling impertinent or frivolous questions . But the Principles of Divinitie being once known , the dilatation or deduction of them into forme of Art or science , and the establishment of Orthodoxall conclusions , may be made as certaine and perspicuous by Logick , as the like can be in any other science . For the use not of usuall or vulgar , but of exquisite Logick , is in no Art so necessary as in Divinitie . The method for constituting any Art or science from principles knowne is two-fold , the one direct and positive , by affirmative syllogismes or by demonstration à Priore ; the other by reducing conclusions contradictory ad impossible , that is , by discovering their manifest contradiction or irreconcileable opposition unto some fundamentall principles of the same science . Now what conclusions or opinions they be in particular , which contradict either those theologicall principles , that concerne the nature and attributes of God ; or the personall union of two natures in Christ , his Propheticall , Sacerdotall , or Royall function ; shall ( by the assistance of his grace ) be discussed in the second 〈◊〉 of the Catholique Church . Of this in the meane time I rest perswaded , that it is neither too much learning that hath made this present age more mad then the former ; nor any greater measure of Gods Spirit than may be found in others , which makes many among us more bold then their brethren , then their Fathers in Christ , in determining greatest mysteries of Divinitie .

BUt , in every science oportet discentem credere . Every yong Scholar is bound to beleeve his teacher , and must take some principles upon trust , untill hee be able to try them himselfe . Yet as he is no perfect Artist , or no master of Science , who cannot see the evidence of principles , or Maximes , and the connexion betweene them and the conclusions issuing from them , with his owne eyes : so neither doth he deserve the name of a Divine or Teacher of this facultie , whosoever he be , that cannot in the first place discerne the truth of the Maximes or principles , or cannot in the second place make demonstration of the coherence or non-coherence , Cap. 4. or of the discord between them , and such conclusions as are rightly inferred or meerely pretended from them . But the best is , that as a Carpenter may have skill enough to measure the timber which he buyes , or a woodward the wood which he sells , or every good husbandman the quantitie of the ground which he tills ; and yet all their skill put together will not halfe suffice to make a Mathematician : so may all of us be in our callings good Christians or true beleevers , and yet no true Divines , but more unapt to be Teachers in this facultie , than an ordinarie Carpenter to write a Comment upon Euclide , or a Husbandman to set forth a treatise of Cosmography . Thus farre the faculty or science of Divinitie holds exact correspondencie with other sciences properly so called : and the practise of Christian men in their severall callings beares the same proportion unto true Divinitie , which manuall Arts or trades doe unto those sciences , unto which they are subordinate .

2. A difference notwithstanding there is betweene Divinitie and other Sciences , but I cannot say whether the faculty of Divinitie come short of other Sciences properly so called : or rather exceed them in that wherein they differ . The difference is this . The totall subject of other Sciences , ( of some at least ) may be exactly known in this life ; though not by any one man , yet by all that may seeke after it . But this subject of Divinitie can never be exactly knowne by any one man , nor by any succession of men , though all of them should study no other Art , besides the knowledge of God & of Christ , untill the worlds end . From this incomprehensible amplitude of its subject it is , that many principall points in Divinitie , points necessarie unto salvation , must be beleeved only , even by Divines themselves ; wee may not endeavour or hope to know them , untill wee be admitted into that everlasting Schoole . And it is a great part of our profession , or of our proficiency in it , Vide Rugeriū de quaestionibus . to know what questions belong to this present inferiour Schoole ; and what they be which must be reserved unto the high Schoole Everlasting .

3. But other true Sciences there be , and in their kinde truly Noble , ( whose just challenge unto both these titles no man gainesayes , no man questioneth ) which have their peculiar problemes as well as unquestionable principles or conclusions . It is not yet resolved by Geometricians , whether the Quadrature of Circles be possible , or whether the continued protraction of lines not parallel make their coincidence necessary . Astronomers are not yet agreed whether there be so many severall Orbes , as there be Planets , or how many spheares above the Planets , or whether these Orbes or Spheares , ( be they few or more ) be concentrique . It is controversed whether not the Planets only , but those which we call fixed starres doe move in the firmament , as fishes doe in the water , or as Eagles soare in the aire , or whether the whole firmament from the Region wherein the fixed starres doe move , unto this lower region of the aire wherein we breath , be at all times so uniforme for the transmission of light , or for the true representation of the exact distance whether of the altitude or latitude of the starres from us , as at sometimes it is , or as glasse or the cleare aire is with us . This last Quaere were it agitated , and discussed as it might be , would ( I am perswaded ) shake many Astronomicall suppositions or presumed Notions concerning motum trepidationis , that is , of the supposed reciprocall motion of those which they call fixed starres from South to North , from North to South . Great expences without hope either of gaine or of recovering the principall spent in trying Chymicall conclusions by many in the former age , will not to this day give satisfaction to some moderne Naturalists , whether the conversion of other metalls or materialls into Gold be atchievable . Many like problemes there be in other secular sciences which will never be fully resolved untill wee shall not need their resolution . Yet were the number of insoluble problemes in every one of these sciences mentioned , or in all that can be mentioned , much greater then it is , this could be no prejudice to them , so long as the deduction of many usefull conclusions from cleare undoubted principles may be made evident to men which have their wit and senses exercised in such subjects . That the number then of insoluble Problemes is in Divinitie much greater then in any other facultie , this only argues the subject of it to be more admirable then the subjects of other faculties . In other faculties or sciences wee are bound to give our absolute assent to no more principles or conclusions then are cleare and evident . But in Divinitie we must absolutely beleeve many conclusions which we cannot hope in this life absolutely to know , or that they should be made evident unto us . For we must beleeve the finall judgement with the joyes of the life to come , which no man can know till he enjoy them : and we must beleeve the everlasting paines ordained for the Devill and his Angels , which no man hopes ever to know . Many matters of fact likewise there be related by the Prophets , Evangelists , & other sacred writers , of which there can be no ungainesayable proofe or demonstration , no other ground or reason of our assent unto them , besides the authoritie of the Relator . Howbeit no man can rightly acknowledge such authoritie , as may command his assent without further proofe , unlesse there be better grounds or motives , then the bare proposall or assertion of the Author . That we are thus bound to beleeve many sacred truthes which cannot in this life possibly be knowne , doth no way argue our beleefe of them to be lesse rationall , then our assent unto other truthes which may be proved by reason ; but rather supposeth that the true historicall beleefe of Relations sacred doth parallel the truth or evidences of sciences properly so called . No evidence of any science doth so farre exceed true historicall beleefe of matters sacred , as it doth all historicall beleefe of matters secular : and it incomparably exceeds all other historicall beleefe , not only in respect of the worth or just estimate of matters related , but even for the rationall evidence of the abstract or speculative truth . What esteeme soever we make of Xenophons stories , this participates no authoritie , no credit to Plutarch or other Graecian writers of later times . We may give deserved credit to Plutarch , to Tacitus , and yet iustly suspect Herodotus & Livie in many particulars . All the credit which secular historians that live in or write of severall ages , can expect of us , must grow from their owne rootes . The consent of many writers in severall ages may serve to underprop a generall or common truth , which happily would decline or fall , if it were supported by the credit of one alone . But naturall propagation of truth , from one secular historian to another , is not to be expected . And without such propagation , some addition may be made to our beleefe of one by reading others , but there can be no true growth or augmentation of our beleefe of matters secular , by comparing divers Historians . Farre otherwise it is in the right historicall beleefe of matters sacred .