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CHAP. XCIX.
of Prophetick Theologie.
AS Prophecie is the speech of the Prophets, so is Theologie nothing but the Tradition of the Di∣vines, or men discoursing with God. However, not every one that can remember or repeat a Prophecie, or interpret the meaning thereof, is presently a Pro∣phet, but he that in divine things is endued with the knowledge of Piety, Vertue and Sanctity, who dis∣courseth with God, and meditates upon his Law day and night. For so S. John Author of the Apocalypse, in the Letters of Dionysius call'd The Divine, testifies from holy Writing; to whom the Truth it self has said, He that hears you, hears me; and he that despises you de∣spises me. Which words are not spoken to contentious Theosophists, but to the true Divines, Apostles, Evan∣gelists, and Messengers of the Word of God, who say, I dare not utter any thing which Christ doth not work by me. Therefore the Traditions of these Divines concer∣ning Faith and Godliness, are truely Theological. To
Page 341
the Writings and sayings of these men we give credit, as being founded, not upon contentious Syllogisms, or Opinions of men, but, as S. Paul saith, being divinely inspired: not in defining, compounding, dividing, con∣templating, after the manner of Philosophers; but in an essential contact of Divinity, apprehended through a clear vision in the divine light it self: of which visi∣on we finde several sorts in the holy Scripture: as the Prophets had several dispositions to receive. For we read how some saw God, or Angels in the forms of men: others in the shape of Fire: others in the simi∣litude of Air or Wind: others in the shape of Rivers or Water: others in the form of Birds, Precious Stones, or Metals: others in the forms of Letters or Chara∣cters: others in the sound of a Voice: others in Dreams: others in a Spirit residing within themselves: others in the work of the Understanding. And there∣fore the Scripture calls all Prophets Seers. Thus we read of The Visions of Isaias, The Visions of Jeremy, The Visions of Ezekiel, and the rest. And under the New law S. John faith, I was in the Spirit upon the Lords day. On the wings whereof he was carried, and beheld the Throne of God. And Paul witnesses, that he saw those things which it is not lawful for men to ut∣ter. And this Vision is called a Rapture, or Ecstasie, or spiritual death. Concerning this death it is said, No man shall see God, and live. And in another place, Preci∣ous in the sight of God is the death of his Saints. And it is more clearly expressed by the Apostle, where he says, You are dead, and your life is hid with Christ. And it is necessary for him to die this death, that will pierce in∣to the secrets of Prophetick Theologie. Now there is a double sight of this Deifick vision: One, when God is seen face to face; and then the Prophets see what S. Paul faith, Things which are not fit for men to utter, and which no tongue of men or Angels can express, nor Pen
Page 342
unfold. There is also a certain contact or union of the Divine Essence, and an illustration or enlightning of the pure and separate Intellect, without appearance of any shape or likeness. This Divines call The Meri∣dional Understanding. Of which S. Augustin upon Ge∣nesis, and Origen against Celsus, largely dispute. The other sort of Seeing is that by which we see the hinder parts of God; when the creatures, which are the hin∣der parts or effects of God, are understood with a more exalted judgement; as by the knowledge whereof the Creator, the chief workman, and the First Cause that moves all things, is the better known: as the Wise∣man faith, From the bigness of the kinde, and of the creature, may be known the Creator of things. And Paul also about the same subject: The invisible things of God are known, being understood by these things which are made. And it is an usual Saying among the Peripate∣ticks, that they who argue from the Effects to the Causes, are said to argue à posteriori, from the hinder part. Moses enjoyed both these Visions, as the Scriptures witness. Of the first, we read that Moses saw God face to face. As to the other, we read what God spake to him: Thou shalt see my hinder parts. And by the means of this later Vision, Moses made a Law, institu∣ted Sacrifices and Ceremonies, built a Tabernacle and other Mysteries, according to the most elaborate Exem∣plar of the whole world, comprehending all the secret works of God and Nature therein. This Vision is a∣gain twofold: for we either behold the creature in God himself, which Divines call The Morning-vision; or else we behold God himself in the creatures. There is also another Prophetick Vision in Dreams: thus we read in Matthew, how the angel of God appeared to Jo∣seph in a dream. And in another place, that the Magi who ador'd Christ were admonisht in a dream, that they should return another way into their own Country. There
Page 343
are in the Old Testament many Examples thereof. Now what this Vision is, Job expounds, where he says, In the horrour of nocturnal visions, when sleep falleth upon men, and they sleep in their beds; then he opens their ears, and teaching them, instructs them with learning. And this being a fourth species of Vision, is called No∣cturnal. There are also two other kindes of Prophe∣cie: the one receiv'd by word of mouth; and thus was Moses enlightened and taught in Mount Sinai, A∣braham, Jacob, Samuel, and many other Prophets un∣der the Old Law. Under the New Law, the Apostles and Disciples of Christ were taught by the mouth of Christ, he being alive among them. There is another sort of Prophecie, which consists in the agitation of the Spirit, while the soul ravisht away by some Deity, then joyn'd to that, and abstracted from the body of man, is by the same Spirit fill'd with Knowledge be∣yond humane strength or wit. Which ravishment is not performed always by Angels, but sometimes by the Spirit of God; as we read of Saul, that the Spirit of God came upon him, and he prophesied, and was chan∣ged into a new man, and numbered among the Prophets. And in the Acts of the Apostles, the Spirit of God came upon them that were baptized, in flames of fire. Which Spirit also many times seizes upon men that are liable to sin; so that there were many Prophets among the Gentiles; as Cassandra, Helenus, Calchas, Ampharans, Tiresias, Mopsus, Amphilochus, Polybius, Corinthus; al∣so Galanus the Indian, Socrates, Diotyma, Anaximan∣der, Epimenides the Cretan. Also the Magi among the Persians, Brachmans among the Indians, Gymnosophists among the Aethiopians, Druids among the Gauls, and Sibyls among the Romans. To which Prophetick seizure of the Spirit, many times, certain previous Ce∣remonies, authority of Function, and communion of sacred Mysteries, do very much conduce, as the Scri∣pture
Page 344
amply declares concerning Balaam; and in other places by the application of the Ephod. And the E∣vangelist witnesses concerning Caiaphas, that he prophe∣sied, being high priest that year. Hence the Mecubals a∣mong the Hebrews adventured to counterfeit their Ar∣tificial Prophecie. I omit what the Hebrews have written concerning the Two and thirty paths of Wis∣dom; and what S. Austin has toucht upon concerning the Degrees; or Albertus in his reception of Forms, of which he reckons up seven Apparitions in Dreams, and as many waking. So we read in Plato and Proculus of Socrates, that he was not inspired by an intelligible influx, but by voice, and familiar speech. But these things come to pass more easily in Dreams. But let us return to our purpose. Now therefore Prophetick Theologie is that which by an Intuitive Inspiration teaches the unshaken Word of God. But the Autho∣rity and Arguments by which that Truth is confirm'd, are not the Opinions of Men, not Custom, nor the in∣vented Fictions of the Wise: not the Magnificent De∣crees of Sects, not Syllogisms, Enthymems, not Indu∣ctions, not soluble Consequences; but Divine Oracles consonant to one another, received by the Universal Church with an unanimous and solid consent, appro∣ved by Miracles, Prodigies, Wonders, Holiness of life, and testimony of Martyrdom. The Doctors of this Prophetick Theologie were Moses, Job, David, Solomon, and many other Canonical Writers and Prophets. The Teachers of the New Testament were the Apostles and Evangelists: but all these, notwithstanding they were fill'd with the Holy Ghost, yet all at one time or other stray'd from the Truth, and in some measure spake un∣truly; not that they did so wittingly, or craftily; for to say so, would be a greater Errour than that of Arius or Sabellicus, subverting the whole Authority of the Scripture, in which Errour notwithstanding the great
Page 345
and holy S. Jerome persisted, disputing against S. Augu∣stine about the reprehension of Peter: for S. Paul, said that S. Jerome, told a lye craftily. Which should it be granted, and that such an untruth should be admitted in the Bible, immediately, as S. Austin saith, the whole certainty of the Bible would fall to ruine. But S. Je∣rome being thus admonisht, after many Contradicti∣ons and defences, at length acknowledged his Errour, and confess'd the Truth. But what I say, that the ho∣ly Writers did secundum quid speak things not altoge∣ther true, I would have to be understood so, as that they did not willingly erre, but onely stray through hu∣mane frailty. Thus Moses failed, in telling the people he would bring them out of Aegypt, and carry them into the Land of Canaan: for though he brought them out of Aegypt, he did not carry them into the Land of promise. Jonas failed in foretelling the destruction of Nineveh within forty days; intended, but delay'd. Elijah failed, in foretelling many things to come to pass in the days of Ahab, which yet were not fulfill'd till after his death. Isaiah failed, foretelling the death of Hezekiah the next day, when his life was prolonged fifteen years afterwards. Many other Prophets also fail'd, and their predictions are found either not to have come to pass at all, or else to have been suspended. The Apostles also and Evangelists fail'd. Peter also fail'd when he was reprehended by S. Paul. Matthew also fail'd, when he wrote that Christ was not dead till the Launce had pierced his side. But this defect was no defect of the Holy Ghost, but either of the Prophet not rightly delivering what was suggested by the Holy Ghost, or the Vision did declare; or else proceeding from some alteration of the event of the Command, the sentence of the Oracle being either alter'd or defer'd. Hence it follows, that all Prophets and Writers in some things seem to fail and erre, according to the Scripture,
Page 346
which saith, All men are lyers. Onely Christ, both God and man, never was, nor shall be found to fail, nor shall his words be altered, or be defective; who, void of Errour, divulged his Oracles most immutable, as he said himself: The heaven and the earth shall pass away, but my words shall not pass away. Now because all Truth is through the Holy Ghost, therefore onely Christ possesses this Truth firmly; nor shall it ever de∣part from him, but remains in him. But it is not so with others: for the Spirit was with Moses, but when he strake the Rock it was departed. It was with Aa∣ron, but departed when he made the Calf. It was with Anna their sister, but not when she murmured against Moses. It was with Saul, David, Solomon, Isaiah, &c. but rested not constantly with them. Neither are Pro∣phets always Prophets, or Seers, or foretellers of things to come; nor is Prophecie a continual habit, but a gift, passion, or transient spirit. And whereas there is no man who doth not sin; so there is no man from whom the Spirit doth not sometimes depart, and leave him; unless it be Christ, the onely Son of God, of whom it was therefore said to John: He upon whom thou sawest the Spirit descending, and remaining with him, he is the Son of God; who Baptizeth with the Holy Ghost, be∣ing also able to impart the same to others. Therefore, as saith Simonides, onely God hath this honour, that he is onely Metaphysical: so may we say of Christ, that onely Christ hath this honour, to be a Divine. However, let no man think that the Writings of the Old Testament, since the Gospel of Christ had its di∣vine birth from them, are therefore obsolete and dead; for they will ever live in high authority: for by them have the Apostles proved their Tenets, and without their testimony they have spoken nothing: and Christ refers us to the search of them; whose Gospel doth not at all abolish those Writings, but fulfill'd the Law
Page 347
to the least tittle. This is also to be noted, that many Volumes of the Holy Scripture are lost; which we may easily gather from the Scripture it self: For Moses cites Books of The Wars of the Lord; and Joshuah, The Book of the Just; Esther, The Book of memorable things; and Macchabees cites the holy Books of the Spartiatae; and the Books of the Kings cite Books of Lamentations, Books of Samuel the Seer, Books and Writings of Na∣than, God, Semeiah, Haddo, Ahia the Shilonite, of Jehu the son of Ammon. Jude also in his Canonical Epistle cites the Book of Enoch. And some Authors of credit have cited a Book of Abraham the Patriarch. All which are lost, and never to be found. Nor are these which we have received, of equal Authority: for Dionysius makes mention of A Gospel of S. Bartholomew; and S. Jerome takes notice of A Gospel according to the Naza∣renes: and S. Luke in his Preface to his Gospel, saith, that many did undertake to write Gospels, which are all lost. And many others there are, which are either cor∣rupted with Heresie, or set forth without Authority; and so neither received by the holy Fathers, nor appro∣ved by the Church. I omit false Prophets, who have come in by the by, prophesying through vain-glory things which the holy Spirit never suggested, but unheard∣of lyes, neither according to the Scripture, nor tending either to unity of Spirit, or the peace of the Church, but for the introducing of Schism; who rashly making themselves of Gods Privie Council, dare presume to take the Word of God into their own mouthes, and to write Scriptures and Prophecies altogether Heretical or Apocryphal. Nor were the Canticles of Solomon inserted among the Canonical Books, till they were corrected and approv'd by Isaiah. From hence it ap∣pears, how that Theologie it self, that is to say, the ho∣ly Scripture, wants many of its Volumes, and may in a manner seem defective; and few, of many that re∣main,
Page 348
are true and certain, really Books of life, and Canonical.
of Prophetick Theologie.
AS Prophecie is the speech of the Prophets, so is Theologie nothing but the Tradition of the Di∣vines, or men discoursing with God. However, not every one that can remember or repeat a Prophecie, or interpret the meaning thereof, is presently a Pro∣phet, but he that in divine things is endued with the knowledge of Piety, Vertue and Sanctity, who dis∣courseth with God, and meditates upon his Law day and night. For so S. John Author of the Apocalypse, in the Letters of Dionysius call'd The Divine, testifies from holy Writing; to whom the Truth it self has said, He that hears you, hears me; and he that despises you de∣spises me. Which words are not spoken to contentious Theosophists, but to the true Divines, Apostles, Evan∣gelists, and Messengers of the Word of God, who say, I dare not utter any thing which Christ doth not work by me. Therefore the Traditions of these Divines concer∣ning Faith and Godliness, are truely Theological. To
Page 341
the Writings and sayings of these men we give credit, as being founded, not upon contentious Syllogisms, or Opinions of men, but, as S. Paul saith, being divinely inspired: not in defining, compounding, dividing, con∣templating, after the manner of Philosophers; but in an essential contact of Divinity, apprehended through a clear vision in the divine light it self: of which visi∣on we finde several sorts in the holy Scripture: as the Prophets had several dispositions to receive. For we read how some saw God, or Angels in the forms of men: others in the shape of Fire: others in the simi∣litude of Air or Wind: others in the shape of Rivers or Water: others in the form of Birds, Precious Stones, or Metals: others in the forms of Letters or Chara∣cters: others in the sound of a Voice: others in Dreams: others in a Spirit residing within themselves: others in the work of the Understanding. And there∣fore the Scripture calls all Prophets Seers. Thus we read of The Visions of Isaias, The Visions of Jeremy, The Visions of Ezekiel, and the rest. And under the New law S. John faith, I was in the Spirit upon the Lords day. On the wings whereof he was carried, and beheld the Throne of God. And Paul witnesses, that he saw those things which it is not lawful for men to ut∣ter. And this Vision is called a Rapture, or Ecstasie, or spiritual death. Concerning this death it is said, No man shall see God, and live. And in another place, Preci∣ous in the sight of God is the death of his Saints. And it is more clearly expressed by the Apostle, where he says, You are dead, and your life is hid with Christ. And it is necessary for him to die this death, that will pierce in∣to the secrets of Prophetick Theologie. Now there is a double sight of this Deifick vision: One, when God is seen face to face; and then the Prophets see what S. Paul faith, Things which are not fit for men to utter, and which no tongue of men or Angels can express, nor Pen
Page 342
unfold. There is also a certain contact or union of the Divine Essence, and an illustration or enlightning of the pure and separate Intellect, without appearance of any shape or likeness. This Divines call The Meri∣dional Understanding. Of which S. Augustin upon Ge∣nesis, and Origen against Celsus, largely dispute. The other sort of Seeing is that by which we see the hinder parts of God; when the creatures, which are the hin∣der parts or effects of God, are understood with a more exalted judgement; as by the knowledge whereof the Creator, the chief workman, and the First Cause that moves all things, is the better known: as the Wise∣man faith, From the bigness of the kinde, and of the creature, may be known the Creator of things. And Paul also about the same subject: The invisible things of God are known, being understood by these things which are made. And it is an usual Saying among the Peripate∣ticks, that they who argue from the Effects to the Causes, are said to argue à posteriori, from the hinder part. Moses enjoyed both these Visions, as the Scriptures witness. Of the first, we read that Moses saw God face to face. As to the other, we read what God spake to him: Thou shalt see my hinder parts. And by the means of this later Vision, Moses made a Law, institu∣ted Sacrifices and Ceremonies, built a Tabernacle and other Mysteries, according to the most elaborate Exem∣plar of the whole world, comprehending all the secret works of God and Nature therein. This Vision is a∣gain twofold: for we either behold the creature in God himself, which Divines call The Morning-vision; or else we behold God himself in the creatures. There is also another Prophetick Vision in Dreams: thus we read in Matthew, how the angel of God appeared to Jo∣seph in a dream. And in another place, that the Magi who ador'd Christ were admonisht in a dream, that they should return another way into their own Country. There
Page 343
are in the Old Testament many Examples thereof. Now what this Vision is, Job expounds, where he says, In the horrour of nocturnal visions, when sleep falleth upon men, and they sleep in their beds; then he opens their ears, and teaching them, instructs them with learning. And this being a fourth species of Vision, is called No∣cturnal. There are also two other kindes of Prophe∣cie: the one receiv'd by word of mouth; and thus was Moses enlightened and taught in Mount Sinai, A∣braham, Jacob, Samuel, and many other Prophets un∣der the Old Law. Under the New Law, the Apostles and Disciples of Christ were taught by the mouth of Christ, he being alive among them. There is another sort of Prophecie, which consists in the agitation of the Spirit, while the soul ravisht away by some Deity, then joyn'd to that, and abstracted from the body of man, is by the same Spirit fill'd with Knowledge be∣yond humane strength or wit. Which ravishment is not performed always by Angels, but sometimes by the Spirit of God; as we read of Saul, that the Spirit of God came upon him, and he prophesied, and was chan∣ged into a new man, and numbered among the Prophets. And in the Acts of the Apostles, the Spirit of God came upon them that were baptized, in flames of fire. Which Spirit also many times seizes upon men that are liable to sin; so that there were many Prophets among the Gentiles; as Cassandra, Helenus, Calchas, Ampharans, Tiresias, Mopsus, Amphilochus, Polybius, Corinthus; al∣so Galanus the Indian, Socrates, Diotyma, Anaximan∣der, Epimenides the Cretan. Also the Magi among the Persians, Brachmans among the Indians, Gymnosophists among the Aethiopians, Druids among the Gauls, and Sibyls among the Romans. To which Prophetick seizure of the Spirit, many times, certain previous Ce∣remonies, authority of Function, and communion of sacred Mysteries, do very much conduce, as the Scri∣pture
Page 344
amply declares concerning Balaam; and in other places by the application of the Ephod. And the E∣vangelist witnesses concerning Caiaphas, that he prophe∣sied, being high priest that year. Hence the Mecubals a∣mong the Hebrews adventured to counterfeit their Ar∣tificial Prophecie. I omit what the Hebrews have written concerning the Two and thirty paths of Wis∣dom; and what S. Austin has toucht upon concerning the Degrees; or Albertus in his reception of Forms, of which he reckons up seven Apparitions in Dreams, and as many waking. So we read in Plato and Proculus of Socrates, that he was not inspired by an intelligible influx, but by voice, and familiar speech. But these things come to pass more easily in Dreams. But let us return to our purpose. Now therefore Prophetick Theologie is that which by an Intuitive Inspiration teaches the unshaken Word of God. But the Autho∣rity and Arguments by which that Truth is confirm'd, are not the Opinions of Men, not Custom, nor the in∣vented Fictions of the Wise: not the Magnificent De∣crees of Sects, not Syllogisms, Enthymems, not Indu∣ctions, not soluble Consequences; but Divine Oracles consonant to one another, received by the Universal Church with an unanimous and solid consent, appro∣ved by Miracles, Prodigies, Wonders, Holiness of life, and testimony of Martyrdom. The Doctors of this Prophetick Theologie were Moses, Job, David, Solomon, and many other Canonical Writers and Prophets. The Teachers of the New Testament were the Apostles and Evangelists: but all these, notwithstanding they were fill'd with the Holy Ghost, yet all at one time or other stray'd from the Truth, and in some measure spake un∣truly; not that they did so wittingly, or craftily; for to say so, would be a greater Errour than that of Arius or Sabellicus, subverting the whole Authority of the Scripture, in which Errour notwithstanding the great
Page 345
and holy S. Jerome persisted, disputing against S. Augu∣stine about the reprehension of Peter: for S. Paul, said that S. Jerome, told a lye craftily. Which should it be granted, and that such an untruth should be admitted in the Bible, immediately, as S. Austin saith, the whole certainty of the Bible would fall to ruine. But S. Je∣rome being thus admonisht, after many Contradicti∣ons and defences, at length acknowledged his Errour, and confess'd the Truth. But what I say, that the ho∣ly Writers did secundum quid speak things not altoge∣ther true, I would have to be understood so, as that they did not willingly erre, but onely stray through hu∣mane frailty. Thus Moses failed, in telling the people he would bring them out of Aegypt, and carry them into the Land of Canaan: for though he brought them out of Aegypt, he did not carry them into the Land of promise. Jonas failed in foretelling the destruction of Nineveh within forty days; intended, but delay'd. Elijah failed, in foretelling many things to come to pass in the days of Ahab, which yet were not fulfill'd till after his death. Isaiah failed, foretelling the death of Hezekiah the next day, when his life was prolonged fifteen years afterwards. Many other Prophets also fail'd, and their predictions are found either not to have come to pass at all, or else to have been suspended. The Apostles also and Evangelists fail'd. Peter also fail'd when he was reprehended by S. Paul. Matthew also fail'd, when he wrote that Christ was not dead till the Launce had pierced his side. But this defect was no defect of the Holy Ghost, but either of the Prophet not rightly delivering what was suggested by the Holy Ghost, or the Vision did declare; or else proceeding from some alteration of the event of the Command, the sentence of the Oracle being either alter'd or defer'd. Hence it follows, that all Prophets and Writers in some things seem to fail and erre, according to the Scripture,
Page 346
which saith, All men are lyers. Onely Christ, both God and man, never was, nor shall be found to fail, nor shall his words be altered, or be defective; who, void of Errour, divulged his Oracles most immutable, as he said himself: The heaven and the earth shall pass away, but my words shall not pass away. Now because all Truth is through the Holy Ghost, therefore onely Christ possesses this Truth firmly; nor shall it ever de∣part from him, but remains in him. But it is not so with others: for the Spirit was with Moses, but when he strake the Rock it was departed. It was with Aa∣ron, but departed when he made the Calf. It was with Anna their sister, but not when she murmured against Moses. It was with Saul, David, Solomon, Isaiah, &c. but rested not constantly with them. Neither are Pro∣phets always Prophets, or Seers, or foretellers of things to come; nor is Prophecie a continual habit, but a gift, passion, or transient spirit. And whereas there is no man who doth not sin; so there is no man from whom the Spirit doth not sometimes depart, and leave him; unless it be Christ, the onely Son of God, of whom it was therefore said to John: He upon whom thou sawest the Spirit descending, and remaining with him, he is the Son of God; who Baptizeth with the Holy Ghost, be∣ing also able to impart the same to others. Therefore, as saith Simonides, onely God hath this honour, that he is onely Metaphysical: so may we say of Christ, that onely Christ hath this honour, to be a Divine. However, let no man think that the Writings of the Old Testament, since the Gospel of Christ had its di∣vine birth from them, are therefore obsolete and dead; for they will ever live in high authority: for by them have the Apostles proved their Tenets, and without their testimony they have spoken nothing: and Christ refers us to the search of them; whose Gospel doth not at all abolish those Writings, but fulfill'd the Law
Page 347
to the least tittle. This is also to be noted, that many Volumes of the Holy Scripture are lost; which we may easily gather from the Scripture it self: For Moses cites Books of The Wars of the Lord; and Joshuah, The Book of the Just; Esther, The Book of memorable things; and Macchabees cites the holy Books of the Spartiatae; and the Books of the Kings cite Books of Lamentations, Books of Samuel the Seer, Books and Writings of Na∣than, God, Semeiah, Haddo, Ahia the Shilonite, of Jehu the son of Ammon. Jude also in his Canonical Epistle cites the Book of Enoch. And some Authors of credit have cited a Book of Abraham the Patriarch. All which are lost, and never to be found. Nor are these which we have received, of equal Authority: for Dionysius makes mention of A Gospel of S. Bartholomew; and S. Jerome takes notice of A Gospel according to the Naza∣renes: and S. Luke in his Preface to his Gospel, saith, that many did undertake to write Gospels, which are all lost. And many others there are, which are either cor∣rupted with Heresie, or set forth without Authority; and so neither received by the holy Fathers, nor appro∣ved by the Church. I omit false Prophets, who have come in by the by, prophesying through vain-glory things which the holy Spirit never suggested, but unheard∣of lyes, neither according to the Scripture, nor tending either to unity of Spirit, or the peace of the Church, but for the introducing of Schism; who rashly making themselves of Gods Privie Council, dare presume to take the Word of God into their own mouthes, and to write Scriptures and Prophecies altogether Heretical or Apocryphal. Nor were the Canticles of Solomon inserted among the Canonical Books, till they were corrected and approv'd by Isaiah. From hence it ap∣pears, how that Theologie it self, that is to say, the ho∣ly Scripture, wants many of its Volumes, and may in a manner seem defective; and few, of many that re∣main,
Page 348
are true and certain, really Books of life, and Canonical.