A collection of the works of that holy man and profound divine, Thomas Iackson ... containing his comments upon the Apostles Creed, &c. : with the life of the author and an index annexed.

SECT. II.

That the pretended Obscurity of Scriptures is no just Ex∣ception, why they should not be acknowledged the ab∣solute Rule of Faith, which is the Mother-Objection of the Romanist.

CAP. XII.

How far it may be granted the Scriptures are Obscure; with some Premonitions for the right state of the Question.

1 IT is first to be supposed, that these Scriptures, for whose Soveraignty over our Souls we plead against the pretend∣ed Authority of the Romish Church, were given by God, for the Instruction of all succeeding Ages, for all sorts of Men in every Age, for all Degrees, or divers Measures of his other Gifts in all several sorts or Condi∣tions of Men. This diversitie of Ages, and Conditions of Men in several Callings, who so wel considers, may at the first sight easily discover our Adversaries Willingnesse to wrangle in this point: whose usual practise, (as if they meant to cast a Mist before the weak-sighted Readers eyes) is, to pick out here and there some places of Scriptures, more Hard and difficult, then Necessary or requisite to be understood of Every man, perhaps, of Any man in this Age. The Knowledge of all, or any of which, notwith∣standing, those that live after us, (though otherwise, peradventure, men of far meaner gifts, then many in this present Age) shall not therefore need to give for lost or desperate, when they shall be called unto this Search. For God hath appointed, as for every thing else, so for the Revelation of his Word, certain and peculiar Times and Seasons. Daniel, though full of the Spirit of Prophecie, and one that during the Reign of Nebuchadnezzar, and Balthasar his son, had (as it were) continually travelled of Revelations con∣cerning the Estate of Gods Church, and the affairs of forrain Kingdoms for many generations to come: yet knew not the approaching Time of his peo∣ples deliverance from Captivity, until the first year of Darius, son of Ahashue∣rosh. And this he learned by Books. * 1.1 even in the first year of his Raign, I Da∣niel understood by Books the number of the years, whereof the Lord had spoken unto Jeremiah the Prophet, that he would accomplish seventy years in the desolation of Jerusalem. And of his own Revelation he saith: † 1.2 And Daniel was commanded to shut up his words, and seal up his book unto the end of the Time, or as some read (unto the appointed Time:) and then many shall run to and fro, and Knowledge shall be increased. For at the Time appointed, as he intimates in the words following, others though no Prophets were to know more of this Prophecy then the Prophet did himself. Then I heard it, but I understood it not: then said I, O my Lord what shall be the end of these things? And he said, Go thy way Da∣niel: for the words are closed up and sealed till the end of the Time.

2 The Prophets of later Ages did see Revelations of matters, which had been hid from the Ancient Seers. And as it fared with them in the Succession of Visions, immediately inspired from God, not framed in imitation of any precedent written Word, but to be then first written for posterities instructi∣on: some saw one Vision, some another, alwayes such were seen by the pre∣sent Prophet as most concerned the present Times. So fares it still with the * 1.3 Ministers of Gods Church, and Christian people throughout all succeeding Ages, wherein Visions have failed, and only the written stories of former Vi∣sions are reserved for perpetual Direction: Some part of Gods Will con ain∣ed in Scripture is revealed in one Age, some in another; alwayes that which is most necessary for the present Time, is most easie to be understood by the Faithful then living, so they seek the Meaning of it as they should, not upon Curiosity of knowing Mysteries for the Rarit•…•… of that Skill, but for the Edi∣fying of Christs Church, which is sometimes out of Reparations in one Point, sometimes in another: for which case God suffereth the Knowledge of sun∣dry places to grow and increase, according to the necessity of the present Times, nourishing (as it were) a continual Spring, for repairing or beau∣tifying of his Temple.

3 For this reason, those places which seem most plain and easie unto us, might be more hard and difficult to such in former Times, as should have sought their Meaning too Curiously; yea it might have been Curiositie in that Age, to have sought half so much Knowledge in them as we now see at the first Sight, because the Time of their Revelation, now is, was not then come.

4 It is but a silly Shift for our Adversaries to say, that some of the Ancient Fathers did otherwise interpret the Apocalyps, then our men do: the perfect * 1.4 Interpretation and Knowledge of which Book, more peculiarly concerns this later, then that flourishing Age of Ancient Fathers, most of all these dayes wherein we live, in which the true and perfect Meaning of it, were most likely to be Revealed, as (God be praised) in good measure it hath been, and daily shall be more and more, unlesse the daily increase of our Sins deserve the contrary. Many Godly men, yea Disciples in our Saviours time, were ig∣norant of sundry Mysteries, which since his Glorification have been commu∣nicated to the meanest of his Flock by the Holy Spirit, who never failes to Reveal Gods Will, either by extraordinary or ordinary Means, so men be not negligent to enquire after it by lawful Means. For God is as far from parti∣al respect of Ages as of persons; so the persons of several Ages respect his Word alike, and as they should.

5 The like Observation we may take, from the diversitie of Place or Na∣tions. As the Knowledge of Jeremies Prophecies did more concern the State * 1.5 of Judah under Jehoiachim and Zedekiah, then the Prophecie of Isaias, or some more ancient Prophet did: so in this our Age, the knowledge of some one Part of either their Prophecies, and the manner of Judah his progresse (in their times) to her Overthrow, may more concern this our Land, then the knowledge of some other Parts of the same or other Prophets. And yet those other whose Know∣ledge concerns us lesse, may at this instant concern some other Land or Peo∣ple more. Alwayes, the gracious Providence of our God directs the study and industry of all that love him to the search of those Points, which most concern them; but suffers the endeavours of such, as by their Transgressions have procured his Wrath, to run at random, never seeking after those things which belong unto their Peace, until his Judgements overtake them.

6 These Collections are no Paradoxes, but Truths, probable enough of

themselves to win the Assent of sober and unpartial minds, so capable of external Fortification, as they may easily be made evident and strong enough to convince the froward minds of such as delight most in Contradiction. From their Truth supposed (which we are ready to make good against all Gain-sayers) it necessarily follows, that this Question about the Scriptures Ob∣scuritie, or Perspicuitie, cannot be universally meant of all, and every Part of * 1.6 Scripture in respect of all Persons and Ages: as whether no Part be obscure or difficult to all, or any this day living. For, from this diversitie of Ages, we may easily discern some things kept secret from the Ancient Patriarches, by the Wisdom of God made manifest unto us: and some things again, by the disposition of the Divine Providence, become obscure and difficult unto us, which were more manifest unto them; as the particulars concerning the Mysterie of Mans Redemption, were more obscure to them then us; al∣though the Mysterie it self was, in some sort, Revealed to them, in the Prophetical and Mosaical Writings. So likewise all the Prophetical Predicti∣ons or Prelusions unto the time of Grace, are better and more distinctly known of us then them; because the express Knowledge of these particulars more concerns us that have lived since, then those that lived before the fulness of Time. So the Israelites Judaical Constitutions, their Types and Ceremo∣nies, were much more plain and easie unto them, then us: because the know∣ledge of these Matters, if we speak of their Judicial Law, more concerned theirs then any other State, as their Types and Ceremonies, did their Persons, unto whom the Messias was to be pourtraied or shadowed out, more then any in this present or other precedent Age, since he was manifested in our Flesh and substance. The knowledge of the Moral Law, the End and Scope there∣of (the Observation of Gods Commandments, and Doctrine of Repent∣ance after their Transgression) was equally Perspicuous to both, because equally Necessarie, most necessarie to both for their Salvation.

7 Again, from the divers Conditions of men living in the same Age, this * 1.7 Resolution is most evident, and most certain. The same Portion of Scripture may be difficult unto some sort of men, and easie unto others, without any prejudice to their sufficiency, for being the perfect and infallible Rule of Faith to all. For, what we said before of divers Ages, we may conclude again of divers sorts or Conditions of Men. Sundry places are more Necessary, and requisite to be understood of this or that sort, and other places of others: nor are all places necessary for the one to know, requisite for men of another Condition or Calling to search into. Thus the Knowledge of many places is necessary for him that is a publick Reader, Teacher, Instructer, or general Overseer of Gods Flock: which to search into, or laboriously to examin, would be Curiosity in him that had no such Calling, especially if engaged to any other, which might justly challenge the greatest portion in his best endea∣vours, or take up the most part of his choicer hours for study.

8 In this Assertion we avouch no more then our Adversaries must of Ne∣cessitie grant, and expresly do acknowledge in their supposed infallible Rule: which they do not suppose should be alike plain and easie, to all sorts or Con∣ditions of men, in all points. They would judge it damnable presumption for the most learned amongst their Laitie, to professe as great skil in the Canons of their Church, as their Cardinals, Bishops, Abbats, or other principal Members of it, either have, or make shew of; a great presumption of Heresie in any of their Flock, to discusse the Meaning of their Decretals, as accurately as their Canonists, or sift other Mysteries of their Religion, as narrowly as the Casuists do. Should one of their greatest Philosophers,

that were no Clergy-man, or profest Divine, professe he knew the Meaning of that Canon in the Trent-Councel: * 1.8 Sacramenta conferunt gratiam ex ope∣re operato, as wel as Soto, Valentian, or Vasques did, Suarez or other their great∣est School-men in Spain or Italy now living do: it would breed as dangerous a Quarrel in their Inquisition, as if he had entred comparison with a Rabbin in a Jewish Synagogue, for skil in expounding Moses Law.

9 That the Scriptures therefore may be said a sufficient Rule of Faith, and Christian Carriage, to all sorts or Conditions of Men, it is sufficient that eve∣ry Christian man of what sort or Condition soever, may have the general and necessary Points of Catholick Faith, and such Particulars as belong unto a Christian and Religious Carriage in his own Vocation, perspicuously and plainly set down in them. And no doubt but it was Gods Wil, to have them in matters concerning one calling not so facile unto such as were of another Profession: that every man might hence learn Sobriety, and be occasioned to seek, if not only, yet principally, after the true Sense and Meaning of those Scriptures, which either necessarily concern all, or must direct him in that Christian Course of life whereunto his God hath called him. But shal this Difficulty of some Parts (which ariseth from the Diversitie of Vocations) be thought any hinderance, why the whole Canon of Scripture should not be a perfect Rule to all in their several Vocations? Suppose some universal Artist, or compleat Cyclopedian, should set out an absolute System, or Rule for all secular sciences: it would be ridiculous exception to say, his Works could be no perfect Rule for young Grammarians, Rhetoricians, Logicians, or Mora∣lists, because he had some difficult Mathematical Questions, or abstruse Meta∣physical discourses, which would require a grounded schollers serious Pains, and long search, to understand them throughly: and if he should admonish young students, to begin first with those common and easie Arts, and not to meddle with the other, until they had made good trial of their Wit and In∣dustrie in the former: this would be a good token of a perfect Teacher, and one sit to rule our Course in all those studies which he professeth. And yet the Scriptures (which the Jesuites would not have acknowledged for the rule of Christian Life) besides all the infallible rules of Life, and salvation (com∣mon to all) admonish every man to seek after the Knowledge of such things as are most for Edifying, or most besitting his particular Calling.

10 And even in S. Pauls Epistles, (which are the Common Places of our Adversaries invention in this Argument) after he comes to direct his speeches, * 1.9 (as in the later end of them usualy he doth) unto Masters of Families, ser∣vants or the like or generally where he speaks of any Christian dutie, (either private or publick) his Rules are as plain and easie to all men in this Age, as they were to those Housholders, or servants, or the like, unto whom they were first directed. So plain and easie they are unto all Ages, and so familiar, espe∣cially to men of meaner Place, that I much doubt whether the Pope himself, and all his Cardinals, were able in this present Age to speak so plainly unto the Capacitie, or so familiarly to the Experience of men of their Qualitie un∣to whom he wrote. For, setting aside the absolute Truth and Infallibili∣tie of his Doctrines; his manner of delivering them is so familiar, so lowly, so heartily humble, so natural and so wel befitting such mens disposition in their sober thoughts, as were impossible for the Pope to attain unto or imi∣tate, unlesse he would abjure his triple Crown, and abstract himself from all Court state or ‖ 1.10 solace, unlesse he would, for seven years, addict himself unto Familiaritie, with such men in a Pastoral Charge. It was was an excellent Admonition of one of their Cardinals (if I mistake not, and would to God

our Church would herein be admonished by him) to begin alwayes with the later end of S. Pauls Epistles. For once well experienced in them, we should easily attain unto the true sense and meaning of the former Parts, which usu∣ally are doctrinal, and therefore more difficult then the later. Yet the true reason of those difficulties in the former Parts containing doctrine, is, be∣cause he wrote them against the disputers of that Age, especially the Jews. Even in this Age they are only seen in matters that concern learned Expo∣sitors of Scriptures, not necessary for private and unlearned persons to know. And the especial reason, why his doctrine in some Epistles (as in the Epistle to the Romans) seems obscure, difficult, and intricate, is, because learned men of later Times have too much followed the Authorities of men in for∣mer Ages, who had examined S. Pauls doctrine, according to the rule or Phrase of those Arts or Faculties, with which they were best acquainted, or else had measured his Controversie with the Jews, by the Oppositions or Contentions of the Age wherein they lived. Were this Partialitie unto some famous mens Authoritie (which indeed is made a chief rule in expounding Scriptures, even by many such, as in words, are most earnest to have Scri∣ptures the only rule of Faith) once laid aside, and the rules of Faith, else-where most perspicuously and plainly set down by S. Paul, unpartially scan ned: his Doctrine in that Epistle would be so perspicuous and easie unto the Learned, as it might by them be made plain enough and unoffensive to the Unlearned. For the light of Truth, elsewhere delivered by this Lamp of the Gentiles (might it be admitted as a Rule, against some Expositions of that Epistle) would direct mens steps to avoid those stumbling Blocks, which many have fallen upon. But to conclude this Assertion; their Difficultie (take them as they are) is no just Exception against this Part of Scripture: because it remains difficult stil, even for this reason, that it is held generally for difficult, and is not made a rule, indeed for our directions; but other mens Opinions or Conjectures concerning it are taken for an Authentick Rubrick, by whose level only we must aim at our Apostles Meaning, from which we may not, without imputations of Irregularitie, swerve in the decision of Points (to say no worse) as now they are made hard and knottie.

11 Thirdly, from the diversitie of Capacities, or different Measure of * 1.11 Gods Gifts, in men of the same Profession, we may safely conclude, that the difficulty of the same Portion of Scriptures unto some, and Facility and Perspicuity unto others of like Profession, cannot justly impeach them of greater Obscurity then befits the infallible rule as wel of theirs as of all other mens Faith, in their several Vocations. For as mens Callings are divers, and Gods Gifts to men in their divers Callings in nature and qualitie different, so likewise is the Measure of his like gifts, to men in the same calling not one and the same. To some he gives more Knowledge, to others lesse: yet all he commands, not to presume above that which is Written, and every man to limit his desires of knowing that which is Written, by the distinct Measure of Gods Gifts in himself, not to affect or presume of such skil as they have, unto whom God hath given a greater Talent. And besides this, that the Scripture is the inexhaustible store-house, ••hence all men have their several Measures of Divine Knowledge, as wel he that hath most as he that hath least: even in this again it is a perfect rule, that it commands all sapere, idque ad sobrietatem, to be wise according to that Measure of Knowledge which God hath given them, and not to seek to know, at least, not to say, why should I not know as much as any other of any Profession? For this were Pride and Arrogancie (the fatal enemies of all true Christian Knowledge) if so his Gifts be lesse then

others. And for the avoidance of these main Obstacles of Christian Know∣ledge, or true Interpretation of Scriptures, the Scripture hath commanded every man to think better of others, than of himself, and not to be wise in his own conceit.

12 * 1.12 From the former General will follow this Particular: Albeit some Parts of Scripture be very obscure unto some; the same perspicuous unto other Ministers, or Preachers of the Word: yet may the whole Canon be the infallible Rule of Faith unto both, according to the diverse Measure of their Gifts, rightly and unpartially taken. If the one either fail in the Ex∣position of sundrie Places, which the other rightly expounds, or cannot ap∣prehend so much in them, as the other doth: he is in Sobriety of Spirit bound to acknowledge his own Infirmitie, and content himself with that knowledge, which is contained within the Measure of Gods Gifts bestowed upon him∣self: and this again he is to take by the same Rule. So that the Scriptures are a perfect Rule to both, to all; for Direction in the search of Divine Knowledge, for limitation of mens desires whiles they seek it, or Conceit of what they have gotten. That they do not so thorowly instruct or fur∣nish some, as others, (though all men of God) for exact performance of their Ministerial function; can be no argument of their Insufficiencie, to make all such in their Place and Order competently Wise unto Salvation, more than it would be to prove E••clides Elements (or other more abso∣lute Mathematical Work) an insufficient and imperfect Rule for instructing Surveyours or other Practical Mathematicians, (whose skill lies onely in measuring Triangles, Circles, or other plain or solid Bodies) because con∣taining many Questions of higher Nature, and greater Difficultie, (as of the Circles, Quadrature, of Lines or Numbers Surd, or Asymmetral) well befitting the exercise of speculatorie, learned Mathematical Wits.

CAP. XIII.

The true state of the Question about the Scriptures Obscurity, or Perspi∣cuity: unto what Men, and for what Causes they are Obscure.

1 THe Question then must be; Whether the Scriptures be an absolute Rule of Christian Faith and Manners to every Man in his Vocation and Order, according to the Measure of Gods Gifts bestowed upon him? We affirm, It is such to all. None are so cunning, none so excellent, or ex∣pert in Divine Mysteries, but must take it for a Rule, beyond whose Bounds they may not passe, from which they daily may learn more, none so sillie, but may thence learn enough for their Salvation, so they will be Ruled by it. And yet even of those Points which are perspicuously set down to the diverse Capacities of Men in the same or several Professions, the Question is not; Whether any can fully comprehend their intire Meaning? Certain it is, In this life they cannot. But neither will our Adversaries, (I hope) avouch, that the infallible Authoritie of their Church can make us so compre∣hend the full meaning of Mysteries contained, either in Scriptures, or her pretended unwritten Traditions. Of Scriptures the best learned Christian may say wth the Heathen Socrates: Hoc unum scio, me nihil scire, I know this one thing, that I know nothing; Nothing as I should, or as fully as I then shall, when I shall know as I am known: for in this life, we know but in part, and * 1.13 we prop•…•… in part.

2 Lastly, even in respect of Places (though containing Points of Sal∣vation) onely thus imperfectly known (though as perspicuous and clear as can be required the Rule of Faith should be) the Question is not, whether they be very Obscure, and Difficult unto some, or unto the Major part of Mankind: if we consider them as they are, or may be, not as they should or might be, that is, if we consider them as disobedient to the Truth known, or carelesse to amend their lives by this light of Scripture. For unto all such as hate it, this very light it self proves an occasion of falling. Nor could any thing be more plainly or perspicuously set down in any other Rule of Faith imaginable, than this very Point we now handle, is in Scriptures, to wit, that such Parts of them, as contain matters necessary to Salvation, are most easie to some, most hard to others. And albeit they might, through the Iniquity of Mankind, prove difficult to all, or impossible to be understood of most now living (living as for the most part we do) yet were this Difficultie or Impossibilitie of understanding them aright (upon these Suppositions) no hindrance at all, why they should not be a complete Rule of Faith, to all no just reason for admitting any infallible Authority besides theirs.

3 For of such as admit any Authority equivalent to theirs, it must be * 1.14 further demanded; whether the Infallibilitie of it, can take away that Blind∣nesse of heart, which by Gods just Judgement, lights upon all such as detain the knowledge of God or his sacred Word in Unrighteousnesse? If, for their sins, God punish them with this spiritual darknesse, in discerning his Will re∣vealed in his written Word: no other infallible Authority (as we suppose) can take away those scales from their eyes, which hinder their sight in the means of their Salvation. If men have been called to this Light, and prefer Darknesse before it: either they must receive sight and direction from it a∣gain, or continue still in ignorance and the shadow of death; but doth God look up all or most mens eyes in such darknesse? No, for this blindnesse (by our Doctrine) befals onely such, as have deserved it by the forementioned sins, which once removed by Repentance, the Rule of Life shall inlighten them; unrepented of; no other Rule or Authoritie shall teach them the way to Life.

4 Since we thus grant, that the Scriptures may be Obscure to most men by their own default, but perspicuous to others free from like fault or De∣merit: it remains, we further enquire whether the same Scriptures do not most plainly set down: First, the Causes why they are so Obscure to some, and Perspicuous to others: Secondly, the Remedy or means how their Obscurity or dif∣ficulty may be prevented. If they plainly teach these two Points, this is a sure Argument that they are, if not, that they cannot be, so excellent a Rule of Faith as we acknowledge them. For this very Point, [That the Scriptures, in respect of diverse Persons, are Obscure and Perspicuous, though Obscure to none but through their own Default] is a Principle of Christian Faith, and there∣fore must be plainlie set down in the absolute complete Rule of Faith. And (to omit others in their due place to be inserted) what can be more perspicuonsly taught, either by Scriptures or other Writings than this Truth, God * 1.15 giveth grace to the Humble, and resisteth the proud? or this, † 1.16 He will confound the Wisdom of the Wise, or such as Glory in their Wisdom? These and like Rules of Gods Justice in punishing the proud and disobedient, hold as true in the search of Scripture, as in any other matter, yea especially herein. Thus were the Scribes and Pharisees (men of extraordinary skill in Scriptures) blinded in the most necessary Points of their Salvation, though most plainly set down in Scriptures. For what could be more plainly set

down then many Testimonies of their Messias? Many places of far grea∣ter Difficultie they could with Dexteritie unfold: how chanced it then they are so Blinded in the other? They were scattered in the proud Imagi∣nation of their hearts, and glorious conceits of their Prerogatives in being Mosis Successours: and in their stead, simple and illiterate, but humble and meek spirited Men, raised up, to be infallible Teachers of the Gen∣tiles, to unfold those Mysteries of Mans Redemption, (which the Scribes and Pharisees could not see) with evidence of Truth to enlighten the sillie and ignorant, and convince the Consciences of their learned proud Oppugners. By their Ministerie, Prophetical and Mosaical Mysteries became a Light unto the Gentile, whose life had been in the shadow of death: whilest a Veil was laid before the hearts of the most learned Jewes, so that even whilst the Sun of Righteousnesse, which enlightens every man that comes into the World, did arise in their coast, and ascend unto their Zenith, they groap their way, as men that walk in dangerous Paths by dark-night.

5 Was the Scripture therefore no Rule of Faith unto these Jews to whom it was so Dishcult and Obscure? Or is it not most evident, that this Blindnesse did therefore come upon Israel, because they hated this Light being carried away with Lowd cries of Templum Domini, Templum Domini, as the Papists now are with The Church, The Church: And for words of supposed Disgrace offered to It (onely upon a Surmise that Christ had said, he would destroy and build It up again) brought to seek the destruction of the Glory of It, even of the Lord of Glory. Thou that wouldest make others be∣leave the Pope is such, dost thou beleeve the Scriptures to be Infallible? How is it then, whilest thou readest Gods Judgements upon thy Brother Jew, thou doest not tremble and quake, lest the Lord smite thee also (thou painted wall) with like Blindnesse? seeing thou hast justified thy brother Pharisees stubborn Pride, wilfull Arrogancie, and witting Blasphemie in oppugning Scriptures. And as for all such, whose hearts can be touched with the ter∣rour of Gods Judgements upon others, in fear and reverence I request them to consider well; whether one of the greatest Roman Doctours, † 1.17 were not taken with more than Jewish madnesse in mistaking Scripture in it self most plain and easie, who to prove the Scriptures Obscurity to be such as in this respect it could not be the Rule of Faith, alledgeth for his proof that place of the Prophet. And the vision of them all is become unto you, as the word of a Book that is sealed up, which they deliver to one that can read, saying, Read this, I pray thee, then shall he say, I cannot for it is sealed.

6 The Prophet relates it as a wonder, that they should not be able to discern the Truth. What Truth? an obscure or hidden Truth, Impossi∣ble to be understood? This had been a wonderfull Wonder indeed, that men should not be able to understand that, which was Impossible to be un∣derstood. Wherein then was the true Wonder seen? In this, that they, whose eyes had formerly been illuminated, by the evidence and clearnesse of the Divine Truth, revealed by Gods Messenger, should not be able to dis∣cern the same, still alike clear and perspicuous; but now to be shut up from their eyes, as appeareth by the similitude of the sealed Book, whose Character was legible enough, but yet not able to be read whilst sealed? A man might as well prove the Sun to be dark, because Polyphemus, after 〈◊〉〈◊〉 had put out his eye, could not see it; as the Scriptures by this place to be Obscure. The Prophets words entire are these. * 1.18 Stay your selves and Wonder, they are blind, and make you blind; they are drunken, but not with

wine, they stagger, but not with drink. For the Lord hath covered you with a spi∣rit of slumber, and hath shut up your eyes: The Prophets and your chief Seers hath he covered. And the vision of them all is become unto you, &c. And more plainly. * 1.19 Therefore the Lord said, because this people come near me with their mouth, and honour me with their lips, but have removed their heart from me: and their fear towards me was taught by the precepts of men (doth he not mean the Blind Obedience of Modern Papists, as well as ancient Jews?) Therefore behold, I will do a marvellous work in this People, even a marvellous work and a won∣der. For the Wisdom of the wise men shall perish, and the understanding of the prudent man shall be hid. The Lord himself foretels it as a wonder, that this People should be so ignorant in the Word of God: and yet will the Jesuite make us beleeve, the Word of God is so Obscure that it cannot be unto us the Rule of Faith, when as without the knowledge and light of it, (not which it hath in it self, but which it communicates to us,) there is no Vision, no Knowledge in the Visible Church, but such wonderfull Darknesse as the Prophet here describes.

7 Let the Reader here give sentence with me, whether it were not wonderfull Jewish Blindnesse, or wilfull Blasphemie in * 1.20 Valentian, so con∣fidently to avouch, that the Veil which Saint Paul saith is laid before the Jews hearts, was woven (a great part) out of the Difficulty of Scriptures, such Scrip∣tures, as the Sectaries (so he terms us) contend about: and for proof of this Blasphemous Assertion to bring the forecited place. Ere their allegations of this or like places, brought to prove the Scriptures Difficultie or Ob∣scurity can be pertinent, they must (according to the state of the Questi∣on already proposed) first prove this Obscurity or Difficultie to be per∣petuall and ordinarie, not inflicted as a punishment upon Hypocrites, or such as love Darknesse more than Light. And this they never shall be able; this one place alledged by Valentian most evidently proves the contrarie. For this was an extraordinarie and miraculous Judgement vpon these Jews, for their Hypocrisie, as appears, Verses the thirteen and fourteen. And unto such as they were, weacknowledge the Scriptures, by the just Judge∣ment of God, to be most Difficult still; but denie such Difficulties to be any Bar, why they should not be the complete Rule of Faith. If the Je∣suites will avouch the contrarie: Let them tell us whether any other Rule could in this case supply their defect, be it unwritten Tradition, or viva vox infallibilis authoritatis, the infallible teaching or preaching of the visible Church or Pope. This (I presume) they will be ashamed to affirm. † 1.21 For this Prophecie was fulfilled of the Pharisees which lived in our Saviours time, and heard him preach the Doctrine of Salvation, as plainly as the Pope can do: yet neither could his Doctrine, nor Miracles win them to his Father. Why could they not? Because they had, as the Papists now have (though not so openly) disclaimed the Scriptures for the Rule of their Faith, and

did follow the Precepts or Traditions of Men; and God (as we said before hath so de reed that such as neglect the Truth known, or love Darknesse more than Light, should be given over to this reprobate sense; that the more evident the Truth is, the more hatefull it should be to them: as the hate of these Scribe, and Pharisees to our Saviour was greater then their fore-elders had been to the Prophets, because the light of his Doctrine was greater, his Reprehensi∣ons more sharp, and their deeds and Hypocrisie worse than their Fathers. No marvail then, if it be so hard a matter to recover a learned Papist, or make a Jesuite recant his errour in this Point, seeing they are farther gone in this Jewish disease of contemning Gods Word, following Traditions, and Precepts of Men, for the Rule of their Faith, than these Jews them∣selves were; not likely therefore they would have yeelded to our Saviour himself, if they had lived in his time. Nor should the ingenious Reader think we Hyperbolize or over-lash, when we charge them with deeper Blasphemie in this Point, than these Jews were guiltie of: as if this were strange, seeing they are such great Scholers, and professe that they love Christ as well as we: for so would these Jews boast of their Antiquitie and skill in Scriptures, and thought that they loved God, and his Servant Moses, as well as Christ and his Apostles did. But it was Gods purpose to confound the Wisdom of the worldly-wise: of the Scribes and Pharisees then, and of the learned Priests and Jesuites now.

CAP. XIV.

How men must be Qualified, ere they can understand Scriptures aright: that the Pope is not so Qualified.

1 OUt of the forementioned places it is Evident, that Gods Word (other∣wise plain and perspicuous) was hidden from this Peoples eyes for their Hypocrisie; and the same Blindnesse continues still in their Posteritie for continuing in like sin. But can it be proved as evidently, by any other place of Scripture, that unto such as do the Will of God, and Practise ac∣cording to his Precepts, the same Word shall be plain and easie, so far as is necessarie for their Salvation? Yes, Infinite places may be brought to this Pur∣pose. And lest any man should except against the Extent of such bountifull promises, as if they included some condition of Learning, great dexteri∣tie of Wit, or the like, whereof many men are not capable: Our Saviour Christ addes the universall Note; * 1.22 If any man will do his Will, he shall know of the Doctrine, whether it be of God, or whether I speak of my self. If Any Man will do his Will: Not if any man will learn the learned Tongues, or studie the Scribes and Pharisees Comments, which this people supposed to have been the onely, (as they were good) Means, for understanding Scriptures aright, whilest subordinate to this principall Condition here mentioned by our Saviour. The occasion of the Multitudes admiring his Doctrine, was that He, who had never been Scholar to their Rab∣bins, should be so expert in Scriptures [as it is Verse the fifteenth.] Our Saviours replie to this their Doubt conceived by way of admiration. [in the sixteenth Verse] is, that he had his Learning from God, and not from Man: My Doctrine is not mine, but his that sent me. And as he was taught by his Father, to deliver and teach the heavenly Doctrine, so might the simplest, and most unlearned amongst them, be likewise taught of God

to discern whether his Doctrine were of God, or whether he spake of himself; If they would do the Will of God, and seek his Glory, not their own, as Christ did not seek his own Glory, but his that sent him. Yet might these Jews have brought the same Exceptions against our Saviours Rule for discerning Doctrines, which the Papists now bring against the Scrip∣tures, why they should not be the infallible Rule of Faith; as shall appear hereafter. In the mean time whom shall we beleeve, the Modern Jesuite, who will swear one thing sitting, and the contrary standing; or Christ Jesus, whose Word (as he himself) remains, yesterday, to day, the same for ever? * 1.23 Even at this day, (as well as at that time, when he spake this Oracle) if any man will do the Will of God, (which sent him:) he, amidst the Varietie of mens Opinions concerning matters of Faith, shall know of the Doctrine, whether it be of God, or whether Men speak of themselves, without re∣course unto the infallible Authority of such as sit in Peters Chair: who are to Peter, but as unto Moses the Scribes and Pharisees were, unto whom Gods Church in Jewrie, about our Saviours time, was not much beholden for Doctrines of Faith, or Decisions of Doubts, concerning the Truth of Scrip∣tures, or principal Mysteries taught by Moses.

2 Will you hear what Bellarmine (the only Champion that ever Rome had, for eluding evident Authorities of Scripture) could answer unto this place? † 1.24 Our Lord and Saviour did not intena in this speech to shew us that all honest minded men might understand every place of Scripture by themselves: but to teach us that good men are free from diverse such Impediments, as dis-enable others for understanding the true Doctrine of Faith, either by themselves, or by others help. For some became uncapable of true Faith by pride and desire of worldly honour, others by covetousnesse. All these things heard the Pharisees also which were covetous, and they mocked him.

3 That all honest-minded men should be able to understand all Places of Scriptures, we never affirmed; that without the Ministerie or help of others they should (ordinarily) understand any aright, we never taught. This notwithstanding we constantly avouch. Without this Condition of doing Gods Will, not men, otherwise furnished with the best Gifts of Art and Nature, can ever be competently qualified for spiritual Instructors: By performing it, the simple and illiterate shall be made capable of good Instructions, and enabled to discern true Doctrine from false. By our Saviours Rule in the very next words (more infallible than any other pretended Infallibilitie can be) we may discern the Pope, of all others to be no true, much lesse any infallible Teacher, un∣lesse

of Lies and Antichristian deceit. For he that seeketh his own glory (as what Pope is there doth not so? many seek the Popedome by their prede∣cessors bloud) he speaks of himself; not the Word of him, whose Viear he boasts himself to be.

4 To place the Apostle S. Pauls Authority next in sile unto our Saviours. * 1.25 Fashion not your selves (saith he unto his beloved Romans) like unto this present world: but be ye changed by the nenewing of your mind, that ye may prove what is the good Will of God, and acceptable and perfect. Being fashioned like unto the present World, they were altogether disproportiona∣ble unto the Kingdom of heaven, uncapable of heavenly Mysteries; but being renewed in their minds; they might prove, taste, and rel•…•… aright the Meaning of Gods Word revealed. Of such as disanul the Scriptures for being the Rule of Faith, and transfer this Canonical Dignity upon the Pope, I would gladly be resolved, whether this his Holinesse Infallibility, can take away the Veil, which is laid before the Jews hearts, or this Desire which raigns in most men, of fashioning themselves unto this present World; whether he can in all such, as professe Christianity, root out those Lusts and Concupi∣scences, those (corneae fibrae) stiff and stubborn heart-strings, as are the very the eeds whereof this Veile is made, which makes the Scriptures so Diffi∣cult, and so eclipseth their Light in respect of men. If he cannot, well may he make them understand or believe his own Decrees; but never rightly apprehend, or stedfastly embrace the Spiritual Mysteries of their Salvation: That Rule of S. Pauls is still most infallible. The Na∣tural or Carnal Man is altogether uncapable of the things of Gods Spirit; of those things, which are in themselves most evident: Neither can be know them. If you wil not believe his Authority as infallible, he gives you a Reason for the truth of the Conclusion, for they are spiritually discerned. Is it then the Popes Infallibility, or the framing of our lives according to Gods holy Word, that must purge the Errours of our young and wanton dayes, and make us cease to be homines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Natural or Carnal men, and become Spiritual? If the Popes infallibility cannot perform this, to what use doth it serve? The Scriptures wil be difficult stil, and their sense insipid to such as have not their hearts thus cleansed. If without his Infallibility, (by the Indu∣stry of faithful Pastours, attentive Hearing, and serious Meditation of his sacred Word) our lives may be amended, and we of Carnal men become Spiritual: we shal discern the things of God, what is his Wil and mercy towards us in Christ: we shal know of every Doctrine ne∣cessary unto our Salvation, whether it be of God or no: much better then the Pope and his Cardinals can do, if they be Carnals. For our Apo∣stle adds, * 1.26 The Spiritual man judgeth or discerneth all things, and is judged of none. The sense of which words some of your School-men much mistake, when they hence gather, that the Pope may judge Princes: but the Spirituality (so in common talke we cal the Clergie) may not be judg∣ed by any Temporal or Lay Power. Our Apostle means, (nor wil a lear∣ned Interpreter though a Papist deny it) that in matters of Faith, and in the Truth of Divine Mysteries, the truly spiritual, (that is, such as are renewed in the inner man, not such as bear the Name or Title of Spiritual men in their

corrupt language) see and understand those things, which the Wisdom of God hath hidden from the wisest, and most glorious Teachers of the World, from all Carnal men, of what Gifts soever they may be in other matters; as ap∣pears by our Apostles Discourse in that place. Which Doctrine of our A∣postle how truly it is verified in the wise men of Rome, the Jesuites I mean, (to give them what by our Proverb we are bound to give their Master, their due) men of famous industry and excellent reach, in all subtile and profound Arts: but how ignorant and besotted in matters of Faith, and Mysteries of mans Salvation, their Doctrine in this present Controversie, being compa∣red with this Axiom of our Apostle, may abundantly witnesse, to the Asto∣nishment of all sober-minded Christian Readers.

5 They cannot deny, That matters of Faith and Christian Life, the My∣steries of mans Salvation, are matters belonging to the Spirit of God; and that a lewd, naughty, ambitious, luxurious man, an Heretick, is homo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Carnal Man, they will not offer to call in question. Again, that many of their Popes be such, as I have said (naughty, wicked, luxurious men) they openly confesse. Some of them grant that * 1.27 Honorius was an Heretick. ‖ 1.28 Valentian will not dispute this parti∣cular de facto, whether he were one or no, but that the Pope or Popes may hold Heretical Opinions he granteth: albeit thus tainted with Heresie they cannot propose their Heresies ex Cathe∣dra, to be Believed by others; (believe Valentian herein who list:) for God by his Providence would prevent this Mischief. But howsoever; the Pope and his Cardinals may (by their own Con∣fession) be Carnal Men with a witnesse. Now S. Paul saith plainly, Homo ani∣malis non potest cognoscere ea quoe sunt Spiritus Dei. † 1.29 No Carnal or Natural man can conceive the things of the Spirit of God, 1 Cor. 2. 14. (for this indefinite Proposition in materia necessaria may have this Universal Note, Homo anima∣lis non potest cognoscere, no Carnal Man can perceive.) The Jesuites affirm the Contradictory unto S. Pauls Doctrine, as an undoubted Article of Faith. The Pope (say they) albeit homo animalis though a most wicked man, though otherwise an Heretick, the worst of Carnal Men) cannot but discern the things that belong unto the Spirit, all the Mysteries of Mans Redemption, all points whatsoever necessary to Mans Salvation. For he cannot erre in de∣ciding such Matters if he speak ex Ca∣thedra. More unhappy man Honorius, more Fools have the whole generati∣on been, that ever would shut their mouthes, or cease to speak ex Cathedra even to the last gasp.

6 That sund••y lewd and wicked men may learnedly discourse of spiri∣tual matters, and deduce necessary Consequents out of Truths supposed or commonly received for Divine, in such Points * 1.30 as contradict not their Affections or tempt them not to become partial Judges of evil thoughts: that we are to reverence and obey Gods Word, manifested to our Consciences, though by their Ministery, we deny not. But that such wicked Monsters of Mankind, as ma∣ny of their Popes have been, & may be should so conceive and discern all the Principles and Grounds of Faith, be so familiarly intimate with the Holy Spirit, that their Decrees, (in matters which concern their own Pomp and Glory, in matters whose loss would breed their Temporal Ruine) should be held for the inf••l∣lible Oracles of God, the only Rule of Faith▪ for all other Christians to rely upon continual∣ly: thus to deny the infallible presence, or il∣lumination of Gods Spirit, to all faithful and godly men throughout the world, and to ap∣propriate it to a succession of such sons of Be∣lial as their own Writers picture out unto us in their Legends of Popes lives, is a Blaspemy against the Godhead, (I pray God it prove not so † 1.31 against the Holy Ghost) of such huge and ugly shape, that I much marvail, how it could possibly creep into any Jesuites pen, being scarce able (I think) to get out of the wide, vast, gaping mouth of Hel it self, in whose intrails it was conceived. Was it more in heat of Passion (perhaps) to say, that the Devil was a Familiar of the Son of God, then to teach it as an Article of Faith, that the Holy and Eternal Spirit is a perpetual Associate, an infallible Assistant, or familiar Companion of Satans First-born, of Conjurers▪ Inchan∣ters or incarnate Devils? was it so horrible and infamous a Crime in Simon Magu••, to offer to buy the Gifts of the Holy Ghost? & is it lesse sin in such as he was, Conjurers, Sorcerers, to seek after as great, or greater spiritual Preroga∣tives, (as great as S. Peter had) by the same Means that he did? Is it no sin for the Jesuites, to beg this as a Postulatum, or main Axiom of Faith, that what∣soever the Pope (such a Pope as hath gotten his triple Crown, and spiritual Power by Simony) shal decree ex Cathedra, should be esteemed and reve∣renced as the Dictates of the Holy Ghost? Did that old Magus want wit to in∣sert this Condition to his request, that whomsoever he should lay his hands upon [ex Cathedra] he might receive the Holy Ghost? Might not S. Peter have conferred this ‖ 1.32 extraordinary Gift as wel upon him, as he did his Infal∣libility upon the Pope? Simon did not desire the Monopoly of bestowing the Holy Ghost, but could have been content to have shared with others in this Prerogative; a 1.33 Give me also this power. But his Brother in wickednesse, the Romish Levi, of what spirit soever he be, must have this Prerogative alone, that whatsoever he shal speak, must be the Oracle of the Holy Spirit. Is it more to have the Holy Ghost attend on Simon Magus hands, but not on them alone, then to have him tied only unto the Popes Tongue or Pen? The spiritual Prerogative which he sought, and that which the Pope usurps, are (on the Popes part at least) equal. The Manner or Means of seeking them, in both alike, the same. For we hear in the corner of the world, wherein we

live, that your Elections of men into Peters Chair, do not go gratis. I con∣fesse I do not believe the Corruption of your Clergy so firmly, as I do the Articles of my Creed, because I have not expresse Warrant for it out of this Sacred Canon, which I make the Rule of my Faith: but ere you can make us Believe the Popes Infallibility, as an Article of Faith, you must make evi∣dent Proof to the contrary: you must make it clear by Testimony from a∣bove, that neither any State of Italy, or forrain Prince, doth make request or suit unto your Cardinals, that his Kinsman, his Country-man, or Favourite may be elected Pope before another. We have far greater reason to believe, that such Offers are both made and taken, then to think that, if a forrain Prince or domestick Potentate should offer a Cardinal some thousands of Du∣cates for his voice, he would answer, (like one that would be Peters Succes∣sour in sincerity) * 1.34 Thy mony perish with thee, that thinkest the Gift of the Holy Ghost can be bought with money.

7 Yet if the Cardinal take any gift upon this Condition, or respect any Princes favour in such Election; his and the parties sin soliciting him here∣to, is altogether as great as Simons was. For the request is in effect thus much: Let such a man have this Prerogative, that on whomsoever he shall lay his Curse, to whomsoever he shall impart his Blessing, the one shal be accur∣sed, the other blessed from above; whatsoever he shal determin in any Controversie shal be the Dictate of the Holy Ghost. And he that yields his voice upon such conditions; doth take upon him, to bestow that upon the Pope, which S. Peter denied to Simon Magus: The Pope thus chosen, doth usurp that, as bestowed upon him, which Simon Magus did seek; his Practise and Profession is continually as villanous as Simons desires were, when he sought after this; his Blessings are no better then Simons Charms.

8 It is no marvail if the Jesuites be so eager in this Argument; or the poli∣tick Papists so forward to disclaim the Scriptures, for the Rule of Chri∣stian Faith. For if men should so esteem of them in heart and deed, those few Rules out of them already alledged, would quickly descry the Pope and Clergy of Rome, (I mean their Cardinals and States-men) to be of all o∣thers the most incompetent Judges, either of Scripture-sense, or Controver∣sies in Religion thence depending: Or were the Use of Scriptures freely permitted to their Laicks, without the Glosses and false representations of the Jesuites, Priests or Fryers, they might quickly see, that the silliest Soul among them, might sooner be partaker of the Life-working sense, then their great States-men can be, if so they would frame their lives, according to the known Rules thereof, better then such great ones do. For Sillinesse or simplicity of Wit or understanding, doth not so much hinder, as Singlenesse of Heart, or Sincerity of Conscience further men, in the search of Truth necessary ••o their own Salvation. That Promise of our Saviour, (Habenti dabitur) * 1.35 hath its proper place, and peculiar force in this Point. Whosoever he be that yields Sincere Obedience unto the least part of Gods Word known, to him shal be given greater Knowledge. And of such is the Prophets Speech most true, ‖ 1.36 They shall be all Taught of God, from the greatest to the least. As wel the mean Schollers and silliest souls, as the greatest and wisest Doctors. † 1.37 For

with great worldly Wisdom there is always great Pride, the greatest Adversa∣ry to true and sanctified Christian Knowledge: and the best sort of Secular Learning puffeth up. All the skil which men so minded can attain unto i•• Heavenly matters, is but like Lessons got by rote. It must be quite forgot∣ten, at least utterly renounced and laid aside, before we can be admitted into the School of Christ, in which all in this life are but parvuli, petties, or chil∣dren, for their simplicity and harmlesse minds, for Lowlinesse and Nullity of self-conceit. Hence saith our Apostle, * 1.38 If any man think himself wise, let him become a fool, that he may may learn wisdom aright: And our Saviour Christ saith unto his disciples, † 1.39 except ye be converted and become like litle chil∣dren, ye shall not enter into the Kingdom of heaven, that is, they cannot be ca∣pable of this Heavenly Doctrine. For true and sanctifying Grace must be in∣grafted in this harmlesse simplicity, and child-like Disposition.

9 It is the Nature and Property of Gods Word to be plain and facile unto * 1.40 such as are of Disposition semblable to it; as to the sincere of heart, single in life, and plain in dealing: but obscure and difficult unto the worldly-wise. The simplicity of It, and the subtilty of the Politician, or secular Artist, pa∣rallel as ill, as a straight Rule or Square with a distorted crooked stick: The testimony of the Lord (saith the Psalmist) is sure, and giveth wisdom to the Sim∣ple. The word ‖ 1.41 in the Original silly or credulous, such as in worldly affairs are more easie to be deceived, then apt to deceive: and is rendred by the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 parvuli, which word it pleased our Saviour to use, when he intimates this Perspicuity of Gods Word unto such little ones, I thank thee O father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and hast opened them unto Babes. It is so, O father, because thy good pleasure was Such. Such as in this whole discourse we have supposed, (and this place doth prove:) that is, Such as had decreed that the Doctrine of Life should be most difficult and hard to proud, disobedient, or craftily-minded men, but most perspicuous (because to be revealed by God) unto such little ones. And again, (lest any man should presume upon his Wisdom, or Dexterity of Wit) he tels us expresly, no man knoweth the Father, but the Son, and he to whom the Son will reveal him. And his Will is, * 1.42 to reveal himself, and his Word unto all, and only such as we have said, to little Ones, or such as become little Children, casting off the burthen of Age, which hath brought such Faintnesse and wearinesse upon their Souls, that they cannot hope for any good successe in the Course which tends to ever∣lasting Life, until they be disburthened of all former Cares. And hence in the next verse his words are general, [Come unto me all ye that are weary and heavy laden.] So they will take up his Yoak, which is easie, and his Burthen which is light, he wil free them from all the grievances and discommodities of their former Yoak, learning but this one Lesson of Humility and Meek∣nesse of him, it wil teach them all the rest; for by it they shal find rest un∣to their Souls: which, Christ wil refresh, not as the Pope doth with Ana∣thema's, binding unto Negatives, but with the true taste of this Water of Life.

10 Nor wil a 1.43 any of our Adversaries (I hope) be so perverse, as to say, our Saviours Doctrine in this place did hold true only for that time, wherein the Knowledge of Christ, and Doctrine of his Gospel was to be first publish∣ed. For such perversity would bewray so great ignorance in Scriptures, and little experience in the course of Christianity, as they would be ashamed to be suspected of. For who sees not this Opposition between worldly wisdom, and heavenly knowledge to continue stil in their several Professours through∣out

all Ages. Nor can any man be sure, his Faith is not humorous or Hypo∣critical, unlesse he be transformed into such a little One, as Christ here speaks of▪ and have true Humility surely planted in his heart. This is the Fundamen∣tal or first Principle, whereinto Faith must be resolved: even all those Graces or Pledges of Gods favour whereon most rely in trial of their Spiritual E∣state, must be apparantly seated in this Lowlinesse, and Simplicity, or else eve∣••y man through the Multiplicity, and Subtilty of his own heart, shal be over-seen in his perswasions.

11 A lively Experiment of our Saviours Doctrine, and our Assertion in this point, we have in S. * 1.44 Austin, as himself witnesseth: I purposed to look into the sacred Scriptures, that I might see what manner of Writings they were. And ••o 〈◊〉〈◊〉 light on a matter altogether hid from the proud, and yet not laid open unto children, in progresse lowly, in processe or issue stately, and wrapped in mysteries: Finally such as my quality made me uncapable of entrance unto it. For the proper∣ty of it was to grow up with little ones, but I disdained to be a little one, and swolne with fastuous conceit, in mine own eyes I seemed a great one. Here † 1.45 Valentian (••ucking poyson out of this reverend Fathers Hony) demands importunat∣ly, whether it be a matter of no difficulty, to procure our freedom from this tu∣mour of viciousnesse. To have our hearts purged from that Soot which is as the Jewish veil unto them. And finally, whether it be so easie a matter, (as we to his seeming, make it) to become Humble and meek, without which vertues the Scri∣ptures were obscure and difficult unto ‖ 1.46 Austin himself, otherwise A man of ex∣cellent wit.

12 Me thinks this cumbersom Jesuites cholerick strain, and Fool-hardy passionate carriage in this whole Controversie, doth lively resemble a Strong Sturdy Lubber, that had thrust himself unawares into a Quarrel, which he is no way able to make good; yet so stubborn, that he wil not give over, but fights, and winks, and cries, (and hit he misse he) laies about him. For can any man think, he sees where these fierce Blows would light? As much as we have said, is most clear out of this very place of Austin, which he would throw upon us. Most clear it is, that unto such as follow our Saviours Method, set down before, that is, unto such as wil become like little Children, and begin (as it were) anew again; the Scripture (which for the present seems hard to all far entred into the Worlds School) is perspicuous, clear, and easie to be learned. ••ut whether it 〈◊〉〈◊〉 hard to become Such a One, or whether it be a difficult matter to lay aside all Pride, and Self-conceit, is no part of the Point now in question, nothing at all to this intended Purpose. To Man, no doubt, it is most Hard, or rather altogether Impossible. But what it is to man once made partaker of the Grace of God, and Power of his Spirit, let Christ Jesus the Fountain of Grace be Judge. He hath told us that a 1.47 his Yoak is easie, and his Furthen light. Or wil they reply, that his Yoak is easie indeed to bear, when it is taken up, but hard to take up. Our Saviours next words imply the contrary: but of this Question we shal take occasion hereafter. Only now I say the Jesuites of all other are most uncapable of this Plea. For they hold ••ree-Wil in men,

whereby they may Assent unto Grace offered: and if men have Free-Wil and Christ offer his Grace unto such, as use it wel, the learning of Humility, and taking up his Yoak wil be easie through Grace, though impossible to Nature. But let this Question concerning Grace and Free-Wil, stand stil, as it doth in Controversie, betwixt us and them, and the Lutherans. This is granted by all; that if Christ grant his grace to all that wil endeavour to follow his Pre∣cepts, then it is easie to all, to learn this first Lesson of Christianity, Lowlinesse, and Meeknesse, the Rudiments of true Knowledg in Scripture, without which all other Learning in them is but Verbal. As this is confessed by all, so would I be resolved by any Jesuite, whether, if it be Christs pleasure to deny his Grace to any, it be not altogether impossible for him to learn this Lesson per∣fectly, or to become a good Proficient in the School of Christ, although the Pope, their supposed infallible Teacher, should vouchsase to Catechize him ex Cathedra. What hath this Jesuite got then, by his fierce objecting this dif∣ficulty of learning Humility, for to make the Scriptures seem Obscure? If the same Obscurity, the same Impossibility of understanding them aright, stil re∣main, albeit the Pope himself, should stretch his plenary Power, to illustrate them with his infallible Authority.

13 Or wil it not be more hard for the Pope (being so highly placed in Se∣cular Honour and Dignity as he is) to stoop so low as a little Childe for Low∣linesse of mind, then it wil be for us poor and silly men. If it be more hard for him, then us so to do, we are more likely to become better Schollers in Christs school, then his infallible Holiness: more likely to be more certain of the true sense or meaning of Scriptures then he can be, much more certain (in all necessary Points) hereof, then he can be of his Infallibility. For this Lesson of true Humility must of necessity be learned, ere we can proceed in the true Knowledge of these Mysteries. Suppose this be a very hard Lesson to learn, yet (caeteris paribus) it wil be harder as mens Places are higher, or their dig∣nities greater: hardest of all to men of highest Place and greatest Dignities, especially if their advancements to such Preeminencies be (as many Popes and Cardinals have been) per saltum, or ab extremo in extremum sine medio, like lazy Beggers sodainly mounted on stately steeds: shal then this Difficul∣ty late objected deprive these Scriptures of this Dignity, which we plead for? Shal this debar them from being the infallible Rule of Faith? or rather do they not, in giving this very Rule of learning Humility, and thus forewarn∣ing of their Impossibilitie to be understood without it, approve themselves to be an excellent Rule of Faith; a more excellent Rule for these super∣excellent Divine Mysteries, then any other Rules are for ordinary, petty, or trivial Arts? For suppose Bellarmine, or any other more exquisite, though he an excellent Teacher of the Hebrew Tongue, should in his Grammer have given this Caveat (easie to be confirmed by sound Reason and Experi∣ence) that whosoever would become perfect in that Language, should begin his study in his younger days, before he were engaged to subtile or profound∣er Studies, or given to deep meditations of Realties, otherwise it would be very hard for him, to descend again unto Grammer Rules, and begin like a School-boy to conn Declensions, Conjugations, without which, and many other petty Rules about altering of Vowels, he could never hope to be an absolute Hebrician: Had Bellarmin set down these or like Caveats more at 〈◊〉〈◊〉, should this Admonition be accounted any just Exception, why his Grammer (otherwise supposed Authentick) should not be a perfect Rule for learning Hebrew? or must we for this reason have stretched our wits to invent some infallible Teacher of Hebrew for such men? I am sure he that should

have found the truth of his Admonitions by Experience in himself, or Obser∣vation in others, would commend his Judgement herein, and think so much better of his Grammer, or wish that he himself had known, or others would observe these Admonitions, whiles they were young, and rather use Bellar∣min then Experience, for their School-master in this point.

14 Doubtlesse it is for want of acquainting Youth, and Childhood with the former Rules of Scripture, which make the Scripture generally either seem Obscure or Difficult, or causeth men mistake them seeming evident. For when they are grown to mans Estate, or be embarked in worldly Affairs, or invested in secular dignities, before they have studied Scriptures, or practi∣sed the former Precepts: this seeming difficulty, either moveth them to seek for other Rules, more easie to their Capacity, or not to care for any Rule of Faith at all, or else to transform this which God hath given for reforming his Image in them, into the nature of their corrupt Affections. Were this Lesson of becoming like little Children, throughly planted in our hearts, when we were Children: true Knowledge in other parts of Scriptures would grow with us, and Faith (once planted in Humility, while our hearts were tender, and easie to be wrought upon by this plain and easie Precept) albeit at the first but like a Grain of mustard-seed, yet having got the start of Pride, and desire of secular glory in the Spring, should afterwards flourish in all heavenly Knowledge, and fructifie in every good and acceptable Work, without the husbandry, lopping, or pruning of an infallible Teacher. But if we, either through our own Wilfulness, or Parents Negligence, have perverted the Wayes of our Youth, that they wil not parallel this straight and easie Rule, shal Gods Righteousnesse be prejudiced by our Iniquity? shal not his Wayes (this Way of Life) be equal, because our Wayes be unequal? Must we be∣come like Seneca's blind Woman, who accused every place, wherein she could not see, for being too dark: must the Scriptures for our Blindnesse of heart, be thought Obscure? not in themselves (saith the Jesuite) but unto us: how unto us? or unto which of us? only to such as are therefore become Blind, because they have not in time, been made acquainted with this Light. For otherwise the Scriptures were written to Enlighten us, not themselves, or such as wrote them. And unto such, as are Blinded in their own desires, Difficult they are and Obscure, without any respect of Persons: to the Pope, as wel as to any meaner Man, not more Proud, or Carnal then He. Thus we see our Adversaries cannot offer one Blow against us in this point, but we can make it fal more heavy upon themselves. And wel were it, if their Objections did light heavy only upon the Objecters themselves, for they have deserved it. But here I must intreat the Christian Reader to consider well upon whom their usual Objections of Scriptures Obscurity are most likely to fall: Upon us, for whose good they were given; Or upon God the Father who gave them; his Son that partly spake them; his Holy Spirit who only taught them; his Pro∣phets, Apostles, Evangelists, or other his blessed Ministers which wrote them.

CAP. XV.

The Romanisis Objections against the Scriptures for being Obscure do more direct∣ly impeach their first Author and his Messengers their Pen-men, then us, or the Cause in hand.

1 THat these Scriptures (which our Church holds Canonical, and we now maintain to be the Rule of Faith) were given for the good of Christs Church, or Multitude of faithful men throughout the World, our Adversa∣ries wil not deny: or if they would, the Scriptures, which expresly to deny they dare not, bear evident Testimony hereof. Infinite places are brought to this purpose, by such as handle that Question, Whether the written Word contain all Points necessary to Salvation.

2 Saint John saith he wrote his Gospel that we might Believe. By what * 1.48 Authority did he undertake, by whose Assistance did he perform this Work? Undertaken it was by Gods appointment, effected by the assistance of his E∣ternal Spirit, to the end we might Believe the Truth: what Truth? That which he wrote concerning the Mysteries of mans Salvation. But how far did he intend, this our Belief of such Mysteries should be set forward by his pen: Unto the first Rudiments only, or unto the midway of our Course to Hea∣ven? Questionlesse unto the utmost Period of all our Hopes: for he wrote these things that we might Believe; * 1.49 yea so believe in Christ as by Believing we might have Life through his Name. Was he assisted by the Eternal Spirit, who then perfectly knew the several tempers, and capacities of evey Age? And did he by his direction aim at the perfect Belief of succeeding Ages, as the end and scope of all his Writings? And yet did he write so obscurely, that he could not be understood of them, for whose good he wrote? Out of Contro∣versie his desire was to be understood of all, for he envied no man Knowledg, nor taught he the Faith of our glorious Lord Jesus Christ with respect of persons. * 1.50 He wished that not the great Agrippa's, or some few choice ones only, but all that should hear or read his Writings to the Worlds end, might be, not almost, but altogether such as he was, Faithful Believers. From his fervent desire of so happy an end as the Salvation of all, he so earnestly sought the only corre∣spondent Means, to wit, Posterities ful instruction in the Mysteries thereto be∣longing. And for better Symbolizing with the ignorant, or men (as most of us are) of duller capacity in such profound Mysteries: his Paraphrase upon our Saviours speeches, is oft-times so copious, as would be censured for polixity or Tautology in an Artist. But seeing the common salvation of others, not his own Applause, was the thing he sought, he disdains not to repeat the same thing, sometimes in the same, otherwhiles in different words, becoming in speech as his fellow † 1.51 Apostle was in Carriage, All unto all, that he might at leastwise, of every sort gain some: oft-times ‖ 1.52 solicitous to prevent all occa∣sion of mistaking our Saviours Meaning, though in matters wherein Igno∣rance could not be deadly, nor Errour so easie or dangerous, as in those other Profundities of greatest moment, which he so dilates and works upon, as if he would have them transparent to all Christian eyes.

2 Do not all the Evangelists aim at the same end? do they not in as plain 〈◊〉〈◊〉 as they could devise, or we would wish, divulge to all the world the true Sense and Meaning of our Saviours Parables, which neither the promis∣cuous Multitude, to whom he spake, nor his select Disciples or Apostles them∣selves

(until they were privately instructed) understood aright, as they themselves testifie: so little ashamed are they to confesse their own, so they may hereby expel or prevent like, ignorance, in others. Tell me: were not our Saviours Parables expounded by his blessed mouth, as plain Rules of Life as may (without prejudice to his all sufficiency) be expected from any other mans? Are not his similitudes (wherein notwithstanding are wrapt the greatest Mysteries of the Kingdom) drawn from such matters of common Use, as cannot change whilest Nature remains the same? for the most part so plain and easie, as wil apply themselves to the attentive, or wel-exercised in Moralities? Strange it seemed unto our Saviour that his Disciples should not at the first proposal understand them. * 1.53 Perceive ye not this Parable? how should you then understand all other Parables? Yet happy were they, that they were not ashamed to bewray their Ignorance, by asking when they doubted, though in a point of little Difficulty. This good desire of progresse in their course begun, brought them within the Hemisphere of that glorious light, whereby they were enabled afterward to discern the greatest Mysteries of the Kingdom. And unto their Question concerning the meaning of that great Parable of the Sower, which is one of the Fundamental Rules of Life; Our Saviour immediately replies † 1.54 To you it is given to know the Mysteries of the Kingdom of God: but unto them that are without, all thing are done in Parables, that they hearing may hear, and not understand, lest at any time they should turn, and their sins should be forgiven them.

4 Had our Evangelists only set out the Text and concealed the Com∣ment, it might have ministred matter of suspicion, whether all Christians throughout all generations, whilest this Gospel shal endure, should be taught of God from the greatest to the least of them; or, whether Christ had not ap∣pointed some great infallible Teacher as his Vicar general to supply the same place successively in the Church, that he himself had born amongst his Dis∣ciples; One, on whose living Voice all the Flock, besides, were in all Doubts or Difficulties to rely as the Apostles did on Christs in the unfolding of this Parable. But seeing they have plainly revealed to us in writing, what was revealed to them (concerning the Meaning of this and other Parables of great∣est Use) from our blessed Saviours Mouth; Their written Relations of these mysteries with their Expositions must be of the same Use and Authority un∣to us, as Christs living Words were unto them. And as they were not to re∣pair unto any other but their Master alone ‖ 1.55 for the Word of Eternal Life; not to omit any other infallible Teacher for declaration of his Meaning: so may not any Christian to this day infallibly rely upon any mans Expositions of his Words, already expounded by himself, and related by his Apostles; these laid up like precious seed in our hearts, the diligent labours of Gods ordinary Ministers only supposed, would bring forth the true and perfect Knowledge of other Precepts of life, in abundance, competent to every man in his rank and order.

5 For seeing what our Saviour imparted to his Disciples in private, is now by Gods Providence plainly communicate unto us. This is an Argu∣ment beyond exception, that we are not in their Case, who in that Parable are said to be Without, but of their Number to whom it is given to know the My∣steries of the Kingdom of God; unlesse we wil in Life and manners imitate Hy∣pocrites rather then Christs Disciples. And lest we should prove like these Jews, which having ears to hear would not hear, though a 1.56 invited thereto by our Saviour: our Evangelists inculcate again and again the Causes of this Dul∣nesse in hearing, or conceiving what is heard, or Aversnesse from the Truth in

some sort conceived. They tell us, the Jews, sometimes for * 1.57 Ambition, sometimes for † 1.58 Convetousnesse, ‖ 1.59 generally, for Presumption, Pride, and Hypocrisie, in saying they had Abraham for their Father, did make themselves uncapable of saving Knowledge. To what purpose do men, guided by the Spirit of God, inclucate these or like Admonitions so oft? That the growth of such carnal Assections might in all succeeding Ages be prevented: That Christian Parents, fore warned by the lamentable Issue of this stubbornnesse in A∣brahams Seed, might teach their Children these heavenly Lessons, which had been so distastfull to the Jews, before these or other inveterate Humours had brought them to the same or like Distemper. For, (as I observed before, and this Parable directly proves) might celestiall Seed take root in Childrens hearts before these Secular Weeds sprung up: their Souls should continually receive Bles∣sing from God, and daily drink in these Streams of Life, which found no entrance into such Jewish barren Soyl, as did bear nothing but Thorns and Brambles, whose end was to be burned, as altogether unworthy of more * 1.60 watering.

6 Shall either the World, Devil, or Flesh, be able to breed the least Suspition in any Christian Heart; whether God who enabled the Apostles and Evangelists to speak so plainly to the Capacitie of all sorts of men, in every Nation, cannot either by increasing internal Docilitie in succeeding Ages, or sublevating their dull Capacitie by facilitie and plenty of external Means, repair whatsoever the Injuries of time might detract from the Per∣spicuitie of Writings Apostolical, or Evangelical. So that although the de∣cay of Dialects, absolutenesse of Phrase, or Alterations of Customes, (where∣unto they allude as well known then, because in use) might breed some diffi∣cultie unto Posteritie: yet (unlesse true Faith be decayed with them, or all Characters of Gods Providence worn out of our hearts) how can we distrust, whether, He, by whose Wisdom, as well Divine Mysteries unheard before, as skill to utter them in every Language, were extraordinarily and imme∣diately infused into illiterate Souls, without the help or Ministery of Man; cannot or will not, by his good Blessing upon our endeavours in the ordinary Course of attaining skill in Sacred Tongues, continue the use of Tongues and all other good Means whatsoever, necessarie or expedient, either for our right understanding, or communicating, the infallible Truth alreadie taught, without any others infallible Assistance besides his, who can teach us as infal∣libly by Means in themselves not infallible, as he hath done others without any Means at all. To doubt of Gods Providence in this Point, were to doubt whether he were the same God still: and if the same, he will (albeit by other Means) perform the same Effects still; unlesse the sins of the Christian World deserve the contrary, and pull that Blindnesse, which (in our Saviours time) reigned in those Jews, upon themselves, by like Hardnesse of heart, Pride, or Hypocrisie. And if so they do, what shall this supposed Infallibilitie of the Pope avail? Is his Teaching more infallible then Christs was? shall he Loose, where God hath Bound? shall he disanull what the Almighty hath ra∣tisied? shall he make the Scriptures clear to them, before whose hearts the Lord hath laid a Veil? Or shall he give Sight, where he that made the eye hath called for Blindnesse? Oh that they could remember this who have for∣gotten their God and cannot see, that whosoever accuseth the Scriptures of Disheultie or Obscurity, doth indict the Omnipotent of Impotencie, in not being able to perform what by his Apostles he intended.

CAP. XVI.

That all the Pretences of Scriptures Obscuritie are but Mists and Vapours rising from the Corruption of the flesh, and may by the pure Light of Scriptures rightly applied, easilie be dispelled.

1 UNto this and all Demands of like nature [if the Scriptures be not Obscure, how chanceth it, that so many find such Difficulties in them, even in those places, which seem to contain in them matters of Faith?] The Answer is already given: It was the Almighties good pleasure to Decree, that the Scriptures should be plain and easie to such as faithfully practise their most plain and easie Precepts, but hard and difficult to be understood aright of such as Wilfully transgresse them, or knowing them to be Gods Word, do not glorifie them as his Word: Most difficult, most impossible to be understood of such as acknowledging by what Spirit they were written, yet renounce their Au∣thority, or disclaim them for the Rule of their Faith. All such, though for the clearnesse of their understanding in other Speculations they may seem to have Angelicall Heads, yet for Divine Mysteries, have but Jewish or ob∣scure Hearts: and being Blinded in their mindes they imagine the Scripture wher∣on they look to be Obscure. This Answer notwithstanding, though most true, will not satisfie all. For seeing this Blindnesse in most men is not Volun∣tary, at the least, not Wilfull or affected, the Captions will yet demand; How shall they help it? The Scriptures plainly teach, how, they may be holpen. What can be more plain then that Rule: * 1.61 If any man want Wisdom, let him ask of God: Yea, many do so, and yet go without it. So they must as the Scripture telleth us, if they ask amisse. Doth the Scripture then serve as a streight Rule to direct them, how they should ask aright? Yes. For what Rule can be more plain then that of Saint John. † 1.62 Whatsoever we ask, we receive of him, because we keep his Commandements, and do those things which are pleasing in his sight. The Promise indeed is plain, but the Con∣dition hard: for the first thing we would ask of God, is Grace to keep his Commandements. But what hope have sinners to receive this, seeing he heareth onely such as keep his Commandements? Will this, or any other Rule of Scripture help us out of this Labyrinth? It will not fail us, nor forsake us. For if we have but a desire to amend our lives, Christs words are as plain, as forcible, ‖ 1.63 He quencheth not smoaking flix, a bruised reed he will not break. And this is his Commandement, that we trie the Truth of this and other like Sayings of Comfort by relying upon his mercy; or, if we do but seek after Repentance, we do that which is pleasing in his sight; For he is not pleased in the death of a sinner, but rejoyceth at his Repen∣tance. If we be wanting to our selves in the Practise of these Rules, the Popes infallible Authoritie shall never be able to supply our Negligence; his Blessing, where God hath laid his Curse, shall do as little good, as Ba∣laams endeavour to Curse the Israclites did them harm, whom God had Blessed. Observing the former Precepts well, the Word of God, which these men (belike out of their own Experience) challenge of Obscurity, should be * 1.64 a Lantern unto our feet, and a Light unto our paths, as it was unto Davids.

2 For the Readers further Satisfaction, may it please him but unpar∣tially to consider what two of the most-learned. Jesuites, in matters of mo∣derne

Controverses, could answer unto this last place of the Psalmist. 〈…〉〈…〉 would have two strings to his deceitfull and broken Bow. 〈◊〉〈◊〉 saith he, it may be answered, that the Psalmist speaks not of all Scriptures, but of the Commandements onely. If this answer of his could stand for good, it would serve as a new Supporter to our former Assertion grounded on our Savi∣ours words in the seventh of John. For thus the Commandements 〈◊〉〈◊〉 not be Obscure, but a Lantern unto our feet, and if we follow them, they will be (as I have shewed before) a perfect Light unto us, to discern tro▪ Doctrine from false. And in this respect, all good Commandements (not the Decalogue, or these Ten onely) are properly a Light, whereby we may clearly know as to avoid Evil, so to discern that which is Good. And by this Light was David conducted unto that true Wisdom which his enemies wan∣ted. † By thy Comman dements thou hast made me wiser then mine enemies. But * 1.65 what reason had Bellarmine to think, that David in the forementioned verse should mean the Commandements onely. For there he saith plainly, thy Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is much more generall then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Corr∣mandements, or Testimonies: yet David saith, That he had more under∣standing then all his Teachers, not the infallible Teacher that sate (if any such there were) in Moses Chair excepted. So that his Commandements are a Light, his Testimonies a Light and his Word a Light. And the best 〈◊〉〈◊〉, as well Theirs, as Ours, take these words, 〈◊〉〈◊〉 〈◊〉〈◊〉, Commandements, Words, promiseuously thorowout this whole Psalm. Any one of these (most of all the most generall of all Words) s••gnisie at least all Scripture which serves for mans Direction, in the way of Life.

3 None can be restrained to the Decalogue onely. This Bellarmine saw well enough. Wherefore his second Answer is; It may (it must) be gran∣ted, that he speaks of all, or rather of the whole Scripture. But the Scrip∣tures, saith he, are called a Lanterne and a Light, non quia facile intelligantur, not because they are Perspicuous and easie to be understood, sed quia intellects cum fuerint illustrant mentem, but because when they are understood, they Illuminate the Mind or Understanding. This much we have said before, and still do grant, that the Scriptures are not plain and easie unto All live they as they 〈◊〉〈◊〉 nor do they shine unto Such, as are Blinded in the Pride, Vanitie, or Corruption of their Hearts: yet a Light in themselves, and a Light to all that Love not Dark∣•…•… more than Light. A Light, not after they are understood, for a David got true understaning by their Light: whose Propertie is, as well to thew the way how to avoid that Blindnesse, which causeth them to seem obscure, as to illuminate the clear-sighted. For as by the Sun we see what Bodies are 〈◊〉〈◊〉 transparent or penetrable by its light: so by Scriputres we discerne what be the Obstacles that hinder the intromission of their Splendour, (in it self, and for it self most apparent) into our Hearts. And the Glimpse of their 〈◊〉〈◊〉 Beams, appearing thorow the Chinks and ruptures of that Veil of

Corruption, which Nature hath woven about the eye-sight of our Souls, doth enlighten us so far as we begin to desire the Veils removal, that we may have a full fruition of their marvellous and comfortable Light: as men in the Mor∣ning after long and irksom Darknesse (unlesse desirous with the sluggard in the Proverbs to have a little more sleep) are occasioned to open their Windows, when they see the Sun-beams appear in at the Chinks. My meaning is, those Precepts whereof I spake before [to learn Humilitie and Meeknesse, Gods Threatnings to sinners, his sweet Promises to the Penitent, to pray for Wisdom from above, and infinite other like] are so Perspicuous and clear that they can∣not but find entrance into Enveiled, if not withall maliciously Wilfull or sluggish Hearts: and finding entrance, cannot but suggest Considerations * 1.66 what their former Life hath been, and whereunto their now professed Hopes do call them, that now it is time they should arise from sleep, seeing Sal∣vation draweth neerer then when they first Beleeved, that the Night is past, and the Day at hand, therefore time to cast away the works of Darknesse, and put on the ar∣mour of Light, to walk honestly as in the Day, not in Gluttory and Drunkennesse, neither in Chambering and Wantonnesse, nor in Strife and Envie. Unto Hearts thus prepared the Scriptures need no other Commendation then their own, no infallible Proposers Authority to illustrate or confirm their Truth, more then the Sun doth a more glorious Star to manifest his Brightnesse unto men indu∣ed with perfect sight. For unto such as walk like Children of the Gospels Light, nothing necessarie to their Souls health can be hid in Darknesse; not the Day of Destruction, which shall come as a snare upon other Inhabitants of the earth, can † 1.67 steal upon them as a thief in the night.

4 But unto Infidels, Haughtie, and Proud-minded men, unto such as de∣light in Sin, and love to sleep in sinfull Pleasures, unto such as scorn to be controlled in their Courses the Light of Gods Word, if it once shine, or send some scattered Raies into their hearts, it shines not so again, for they draw a Curtain, and spread the Veil, lest further intromission of such Beams might interrupt their pleasant sleep. This did Luther well teach (had he been as well understood) that the Scripture was onely Obscure or difficult unto In∣fidels or proud minds. But Bellarmine ‖ 1.68 replies, At certè David non erat superbus aut infidelis: Surely David was neither a proud man, nor an Infidell, and yet the Scripture was Obscure and difficult to him. Let him be accounted both, that thinks David was either, a proud man or an Infidell. But the Question is not whether he were, but what was the Cause he was not such: was it not a 1.69 the Perfection of Gods Law which did convert his soul? was it not the Certainty of Gods Testimonies that gave Wisdom unto his Simplicitie? Yes, by these Precepts he had gotten understanding, to have all the wayes of Falshood. b 1.70 And except that Law had been his delight, he had perished in his Affliction. c 1.71 How then doth Bellarmine prove that Law was Obscure to him, which as he himself confesseth d 1.72 had gi∣ven

Light unto his eyes. If it were not, why did he pray to God to understand it? Then I perceive the Jesuites drift in this present Controversie is to esta∣blish a Rule of Faith, so easie and infallible as might direct in all the wayes of Truth without Prayer to God, or any help from Heaven Such a one it seems, they desire as all might understand at the first sight, though living as luxuri∣ously as their Popes, or minding worldly matters as much as their Cardinals: Nili velint nimium esse ••aeci, unlesse they would, as Valentian speaks, desire to be Blinde.

5 Surely more blind then Beetles must they be that can suffer them∣selves to be perswaded, that ever God or Christ would have a Rule for mans direction in the Mysteries of Salvation, so plain and easie, as he should not need to be beholden to his Maker and Redeemer, for the true and perfect un∣derstanding of it. This is a Wisdom and Gift, which cometh onely from above, and must be daily and earnestly sought for at the hands of God: who (we may rest assured) will be alwayes more ready to grant our Petitions herein with lesse changes. then the Pope to give his Decisions in a doubtfull Case. ••ad David ask a this Wisdom of him that sate in Moses Chair, we might suspect the Pope, might be sued unto. But Davids God is our God, his Lord, our Christ, our Redeemer and hath spoken more plainly unto us then unto David, who yet by his meditations on Gods written Laws, added Light to Moses Writings, as later Prophets have done to his All which in respect of the Gospels Bright∣nesse are but as Lights shining in dark places: yet even the least conspicuous amongst them; Such, as will give manifest evidence against us to our eternal Condemnation, if we seek this Wisdom from any others then Christs, his Prophets and Apostles Doctrine, by any other Means or Mediatourship, then David did his, From Gods Law written by Moses.

6 Let us now see what Valentian can say unto the fore-cited * 1.73 Testimo∣nie, and to that † 1.74 other like unto it. [We have also a most sure word of the Pro∣phets, to the which ye do well that yee take heed as unto a ‖ 1.75 Light that shineth in a •…•…k place, untill the day dawn, and the day-Star ariseth in your hearts] a 1.76 It is true (saith the Doctor) the word of God is a Light, and this Light is clear and illumi∣nates the eyes. But it must be considered, how it comes to enlighten our eyes: Do you su pos that it effects this, in as much as every man doth comprehend it, within the 〈◊〉〈◊〉 of his private wit, or industry, as it were in a little bushell? Nothing lesse. But •…•… it, as it is placed in the Authority of the Catholick Church, as in a Candlestick, where it may give Light to all that are in the house. For we shall shew (saith he) •…•… place, that this Authoritie of the Church is the living Judge and Mistresse of •…•…th. 〈◊〉〈◊〉 therefore is it necessary, that she should carrie this Light, which is con∣t•…•… Holy W••it, and shew it unto all, that associate themselves to her, and remain •…•… bosome; although they be unlearned men, and such as are not able by themselves to behold this Light, as it is contained in the Scriptures as in a Lanthorn.

‖ 1.777 He that could find in his heart to spend his groat, or go a mile to see a Camel dance a Jigge; let him but lay his finger on his mouth, that he spoil not the Pageant with immoderate laughing, and he may (without any further cost, or pains) be partaker of as prettie a Sport, to see a grand

demure▪ School-Divine, laying aside his wonted habit of Metaphysical Proof, turned Doctour Similitude on a suddain, and swaggering it in the Metaphorical Cut. For what one joynt or strain is there, in this long laborious vast Similitude, that doth any way encline unto the least sem∣blance of Truth: or can be drawn, to illustrate any such Meaning, as this man intended; or any way to break the force of our Writers Arguments drawn from the forecited places? For, first, what Semblance is there between a pri∣vate mans Interpretation, or Comprehension of Scripture-sence, and the putting of a Light or Candle under a Bushel? For what though some one, some few, or more such men, will apprehend this or that to be the full Mea∣ning of some controversed place in Scripture? I am (by our Churches Do∣ctrine) no more bound to Believe them, then I am to Believe the Pope of Rome, whom I never saw, nor knew. I am bound to Believe neither of them more, then if they should tell me, that the whole Light of that candle which shines alike to all, were onely comprehended in their eyes. For by our Do∣ctrine I may behold the same Light of Scriptures, which they do, as freely as they; Judge of it by mine own eyes and Sense as well as they; not onely submit my Sense and judgement unto theirs. But if we should (as this ••e∣suite would have us) permit the judgement of all Scripture-sence, wholly and irrevocably unto the Pope and his Cardinals; as if their Consistorie were the compleat Hemisphere, or rather the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sphere, the whole sphere wherein this heavenly Lamp doth shine: then indeed we should see no more of its Light, then we could of a Candle put under a Bushell, or locked up in some close Room; In which Case we might Believe others, that it did shine there still, but whether it did so or no, we could not Judge by our own eyes. And in like manner would this Doctor perswade us, that we should judge of this Light of Scriptures, onely by the Testimonie or Authoritie of such, as see it shine in the Consistorie at Rome, not with our own eyes. Had the Lord permitted but one grain of good wit to have remained in this Bushel of Bran; not Impudencie in grain could without Plushing have offered to accuse our Church for hiding the Light of Scriptures under a Bushell; when as we contend, the free Use of it should be permitted to the whole Congregation. But he disputeth of the Light, as Blind men may of Colours. He lived at Ingolstade, and the Light of Gods Word was at Rome lockt up within the compasse of the Consistorie, so that he could not see to make his comparison of it. Secondly, what Proportion is there between the Churches Authority, (such Authority as he claims for his Church) and a Candlestick? Let the Consistory be supposed the Candlestick, wherein the word of God doth shine as a Light or Candle. Doth it indeed shine there? unto whom? To all that will associate themselves to that Church? Come then, let every man exhort his Neighbour to repair to the Mountain of the Lord. Shall we there immedi∣ately see the Truth of Scriptures, clearly and distinctly with our own eyes, because the Pope, or Trent-Councel holds out unto us the Books of Canoni∣cal Scripture? May private Spirits discern their true Sence in matters of Faith, as clearly as if they were a Light indeed to thee? Oh no, you quite mistake his meaning, in making such Collections; Let Valentian explicate himself in the end of this fourth Paragraph.

8 * 1.78 After the Church hath once gathered any Opinion out of Scriptures,

and thereupon opposeth the Scripture (thus understood by it, according to the Apo∣stolical Tradition) unto contrary Errours: It is extream Impiety and wickedness to desire any more, (either concerning the Authority or Interpretation of that par∣cel of Scripture) under what Pretence soever, of Difficulty, Obscurity or the like. To that Scripture (I pray mark his words wel) which is commended and ex∣pounded unto us by the Authority of the Church, that Scripture now (ea jam) even for this Reason (hoc ipso) is most Authentick, and shines most splendently, mojt clear∣ly, like a Light, videlicet, as we have formerly expounded put upon a Candlestick: Nay in good sooth just like a Candlestick put upon a Light or Candle. For in this Countrey wherein we live, we see the Candlestick by vertue of the Light, not the Light by means or vertue of the Candlestick. And yet if your Church be the Candlestick, as you suppose, and the Scripture the Light (as you expresly acknowledge:) we must by your Doctrine discern the Light of Scriptures, only by the Commendation, Explication, or Illumination of your Church, the Candlestick. And this Illumination is only her bare Asse∣veration, for Scriptures she seldom expounds, but only by Negatives or Ana∣themas. The best Correction that can be made of this untoward, crooked, unwieldly Similitude, would be this: whereas this Doctor supposeth the Pope to be the Church, and saith further, necesse est ut lumen illud si dei quod in divinis literis splendet praeser at Ecclesia: Let him put lucem for lumen and so the Pope (being by his Assertion the Church) may be truly called Lucifer. And then, as, when Cloth shrinks in the wetting, men shape their Garments accordingly, making sometimes a Jerkin of that which was intended for a Jacket: so out of this unhandsome ill-spun similitude, which was marred in the making, we may frame a shorter, which wil hold exceeding wel, on this fashion: Even as Satan, being the Prince of Darknesse, doth to mens seem∣ing transform him self into an Angel of Light: Just so doth the Roman Luci∣fer, being (by Valentians Confession) but the Candlestick, labour to trans∣form him self into the Light it self; and would be taken for such a Light or Candle, as should make the very Light of Heaven it self (Gods Word) to shine most splendently and clearly by the glorious Beams of his Majestical Infallibility once cast upon it. For otherwise, unlesse the Supernatural Glory of his Infallibility do infuse Light, or adde fresh Lustre to this Light, or Lantern of Truth, the Candlestick naturally gives no increase of perspicuity to the Light or Candle, Which wil shine as clear in a private Mans hands, (so he wil take the pains to hold it) as in a Publick Candlestick. But that which * 1.79 I would have the serious Reader to observe especially, is this Speech of his; Scripture, as once commended unto us, or expounded by the Churches Au∣thority becomes thereby most Authentick, and shines most clearly, and most splendently. For this same Doctor, (if a Doctor may be said the same, affirming and denying the same) in the beginning of that Dispute would gladly shuffle so, as he should not be taken with that Trick, which wil discre∣dit their Cause for ever, and descry their villanous Blasphemy in this Doctrine of their Churches Authority. There he would perswade us, that he doth not allow of this Speech, [I believe this or that to be a Divine Revelation, be∣cause the Church doth tell me so:] or of this; [the Church is the Cause, why I believe the Divine Revelations:] whereas this Speech of his, (Quae Scriptura per Authoritatem) doth infer the Authority of the Church to be the very prin∣cipal, and immediate Cause of our Assent unto Scriptures.

9 Secondly, I would have the sober Christian Reader to observe, what an unhallowed and unchristian Conceit it is, to admit the Scriptures for a Lantern, and yet to affirm that Christians cannot behold the Light therein

contained, but only as the Church of Rome doth hold it out, what is this else, but to call the People from the marvailous Light * 1.80 of the Gospel, unto the fearful Lightnings of the Law? And to make the Pope that Mediator, which the People implicitely did request † 1.81 when they desired that Moses might speak to them, not God. If we be in Christ, then are we not called into Mount Sinai, to burning Fire, Blindnesse, Darknesse, and Tempests; this Light of the Gospel is not environed with a fearful Cloud, or Smoak, threat∣ning Destruction if we should go up into the Mount to hear the Lord himself speak: we have an Advocate with the Father, and need not look for a Moses to go up for us, while we stand trembling a far off. For as our Apo∣stle tels us, Heb. 12. 22. We are come unto the Mount Sion, and to the City of the living God, the celestial Jerusalem, and to the company of innumerable Angels, and to the congregation of the first-born, which are written in heaven, and to God the Judge of all, and to the Spirits of just and perfect men, and to Jesus the Mediator of the new Testament, and to the bloud of sprinkling, that speaketh bet∣ter things then that of Abel. What is the Consequence or Effect of this our Calling? Our Apostle makes this Inference, verse 25. See therefore that ye de∣spise not him that speaketh. Whom did he mean? The Pope, or Cardinals? But they would be but of like Authority as Moses was? but he that Speaketh untous, is of far greater. For so our Apostle collects, See that ye despise n••t him that speaketh: for if they escape not, which refused him, that spake on Earth, much more shall we not escape, if we turn away from him which speaketh from Heaven. The Israelites I suppose had despised Moses, if they had admitted any other infallible Teacher besides him, whilest he was alive, or believed any other, as wel as his Writings, after his death, but only so far forth, as they could discern their Words to be consonant unto his. If Moses Writings were to these Jews a plain Rule of Faith, then much more must Christs Word, registred by his Apostles and Evangelists, by the Rule of Faith unto us. That Moses Do∣ctrine was their Rule of Faith, a Rule most plain and easie, these places following abundantly testifie.

CAP. XVII.

That the Mosaical Writings were a most perfect Rule, plain and easie to the Ancient Israelites.

1 SO perfect Directions had Moses left for Posterities perpetual instructi∣on, that a great * 1.82 Prophet in later Ages, desirous to bring Gods people into the right Paths which their Fathers had forsaken, and for this purpose professing to impart to them whatsoever he had heard or learned, from his godly Ancestors: doth but trace out the Print of Moses footsteps, al∣most obliterate and overgrown by the sloth and negligence of former Times, wherein every man had trod what way he liked best. And though the same Prophet descend to later Ages, as low as Davids; Yet he proceeds still by the same Rule, relating nothing but such Historical Events or Experi∣ments as confirm the Truth of Moses divine Predictions, such as are yet ex∣tant in Canonical Scriptures. So perfect and absolute in his judgement, was that Part of the Old Testament which then was written, to instruct, not only the Men such as he was, but every Child of God; that he presumes not to know or teach more them in It was written. And thus much this people should have done by Moses Precept, without a Prophet for their Remem∣brancer.

* 1.83 And these Words which I command thee this day, shall be in thine heart. And thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when th•…•… liesi down, and when thou risest up. And thou shalt bind them for a Sign upon thine hand, and they shall be as Frontlets between thine eyes. Also thou shalt write them upon the posts of thine house, and upon thy gates. And again S••t your hearts unto all the Words, which I command you this day, that you may command them unto your children, that they may observe, and do all the Words of this Law. For it is no vain Word concerning you, but it is your Life: and by this Word you shall prolong your dayes.

2 Questionlesse they that were bound to observe, and do this Law, were bound to know it; and yet Moses refers them not to his Successor, as if it were so obscure, that it could not possibly be known without his Infallibility; but on the contrary, he supposeth it so plain and easie, that every Father might instruct his Son in it, and every Mother her Daughter. It was their own daily Experience of the fruits and benefits in Obeying, of their harms and plagues in Disobeying his Precepts, which was to seal their Truth unto their Consciences. For without such Observation, without squaring their Lives, and comparing their Thoughts, and Actions unto this streight and plain Rule, all other Testimonies of men, or Authorities of their most infallible Teachers were in vain. The Miracles which they had seen to day, were quite forgotten ere nine dayes after. Nor could their Perswasions, or conceit of Moses Infallibility, serve them for any Rule, when they had shaken off these inward Cogitations, and measured not the Truth of his Predictions by Ex∣periments. In their Temptations they were as ready to disclaim Moses, as alwayes they were to distrust God whose mighty Wonders they had seen. To what use then did the sight of all Gods Wonders, or of Miracles wrought by Moses serve? Motives they were necessary and excellent to incline their stubborn hearts to use this Law of God for their Rule, in all their Actions and proceedings: and to cause them set their hearts unto it, as Moses in his ‖ 1.84 last Words commands them. For this Law, as he had told them † 1.85 before, was in their Hearts.

3 Would any man that doth fear the Lord, or reverence his Word, but set his heart to read over this Book of Deuteronomy, or the one hundred and nineteenth with sundry other Psalms, but with ordinary Observation or at∣tention, (that so the Character of Gods Spirit, so lively imprinted in them, might be as an Amulet to prevent the Jesuites Inchantments:) It would be impossible for all the wit of Men or Angels, ever to fasten the least suspicion on his thoughts, whether the Ancient Faithful Israelites did take this Law of Moses for their Infallible Rule in all their proceedings. For nothing can be made more evident, then this Truth is in it self; That the Israelites Swarving from this Rule, was the Cause of their departure from their God; and the Occasion, or Cause of their Swarving from it, was this devilish Perswasion, which Satan suggested to them then, (as the Jesuites do unto the Christian People now:) That this Law was too Obscure, too Hard, too Difficult to be un∣derstood: no compleat Rule for their actions, without Traditions, or a 1.86 rely∣ing upon their Priests or Men in chief Authority. This Hypocrisie Moses did wel foresee would be the beginning of all their Miseries, the very Watch-word

to Apostasie. For which Cause he labours so seriously to prevent it. Deut 30. 14. For this Commandment which I set before thee this day, is not hid from thee, neither far off, but the Word is very near unto thee, even in thy mouth, and in thy heart, to do it. How was it in their Mouthes and in their Hearts, when it was so obscure, and difficult unto them, after Moses Death? It was in their Hearts, and in their Posterity too, had they set their hearts to it. But as it is true, Pars sanitatis est velle sanari, It is a part of Health to be willing to be healed; so was it here Pars morbi, nolle sanari, more then a part of this their grievous Disease, (their Blindnesse of heart) was their pronenesse to be per∣swaded that this Word or Doctrine, which Moses here taught was too Obscure, and Difficult for them to follow. They first began (as the Jesuites do) to pick Quarrels with God: for which their Stubbornnesse he gave them over to their hearts desire: And this his Sacred Word, which should have been a Lantern unto their feet, and a Light unto their paths, as it was to Davids, became a stumbling Block, and a Stone of offence, 1 Cor. 1. 23. What was the reason? By their swarving from this plain and straight Rule their wayes be∣came crooked, and their actions unjust. And it is the Observation of the wise Son of Sirach. * 1.87 As Gods wayes are right, and plain unto the just, so are they stumbling Blocks unto the wicked. Not Moses himself, had he been then alive, could have made this, or any other true Rule of Faith, plain unto these Jews, whilest they remained perverse and stubborn. And had they (with∣out Moses, or any infallible Teachers help) cast off this Crookednesse of heart, Moses his infallible Doctrine had stil remained easie, streight and plain unto them. For it was in their Hearts, though hid and smothered in the Wrinkles of their crooked Hearts. In our Saviours time, they wil not assent unto the Word written, nor unto the Eternal Word, unto which all the Writings of the Prophets gave Testimony, unlesse they may see a † 1.88 Signe; What was the Cause? They had not laid Moses Commandments to their hearts. For ‖ 1.89 had they (from their hearts) a 1.90 Believed Moses, they had Belie∣ved * 1.91 Christ. For all whose Miracles, wrought for their good, in their sight and presence, they cannot or wil not see, that his Words were The Words of Eternal Life, as Peter confesseth, John 6. 68. Nor would any Jesuite have ac∣knowledged as much, had be been in their place. For why should he? Any other might say, he had the Spirit of God, and that he was the Messias; and what if Peter one of his Fellows, late a Fisher-man, did confesse him? The Scribes and Pharisees, principal Members of the visible Church, deny him to be their Messias. And how should they know his Words to be the Word of God, unlesse the Church had confirmed them? If Christ himself should have said in their hearing as he did to the Jews, John 5. 46. Moses wrote of me, consider his Doctrine, and lay it to your hearts: A Jesuite would have re∣plied, You say Moses wrote of you; But how shal we know that he meant you? Moses is dead, and saies nothing, and they that sit in his Chair say otherwise. And verily the Scribes and Pharisees had far greater Probabilities to plead for the Infallibility of that Chair, then the Jesuites can have for their Popes: who, had they been in the others place, could have coyned more matter out of that one saying of our Saviour, Mat. 23. 2. Sedent in Cathedra Mosis, for the Scribes and Pharisees infallible Authority, then all the Papists in the world

have been able to extract out of all the Scriptures that are or can be urged, for the Pope or Church of Romes Infallibilitie.

4 The Scribes and Pharisees (though no way comparable to the ••esuites, for cunning in painting rotten, or subtilty in oppugning Causes true and •…•…nd) could urge for themselves, against such as confessed Christ, that none of the Rulers, nor of the Pharisees did Believe in him; but only a Cursed Crew of such as knew not the Law, John 7. 48. They could Object the Law was ob∣scure, and the interpretation of it did belong to them. But could these pre∣tences excuse the people for not obeying Christs Doctrine? You will say (perhaps) they could not be excused, because Christs Miracles were so many and manifest. These were somewhat indeed, if Christ had been their Accuser. But our * 1.92 Saviour saith plainly, that he would not accuse them to his Father. And for this cause he would not work many Miracles a∣mongst such as were not moved with the like already wrought, lest he should increase their Sins. If Christ did not, who then had reason to accuse them? Moses as it is in the same place, did: Moses, in whom they trusted and on whom they fastened their Implicite Faith: Moses, of whom they thought and said, We will Believe as he Believed: Moses, whose Doctrine they (to their seeming) stood as stifly for, against Christs new Doctrine, (as they supposed) as the Jesuites do for the Catholick Church (as they think) against Hereticks and Se∣ctaries as they term us. Why then is Moses, whom thus they honoured, be∣come their chief Accuser? because while they did Believe on him, only for Tradition, or from pretence of Succession, or for the dignity of their Tem∣ple, Church, or Nation, they did not indeed Believe Him, nor his Doctrine. For had they Believed his Doctrine, they had Believed Christ; For he wrote of Christ. So he might (thinks the Jesuite and yet write so obscurely of him as his Writings could be no Rule of Faith to the Jews without the Visible Churches Authority. Yea rather they should and might have been a Rule unto them for their good, against the Visible Churches Authority, and now remain a Rule or Law against both, to their just condemnation because the Doctrine of Christ was so plainly and clearly set down in these writings had they set their hearts unto them. Even the Knowledg of Christ, the Word of life it self was in their mouthes and in their hearts. For that Commandment which Moses there gave them, was That Word of Faith, which S. Paul the infallible Teacher of the Gen∣tiles did preach as he himself testifies, Rom. 10. 8. If any man ask how this Place was so easie to be understood, of Christ; or how by the doctrine of Moses Law, the doctrine of the Gospel might have been manifested to their Consciences: my Answer is already set down in our Saviours Words; Had they done Gods Will (revealed unto them in that Law) they should have known Christs Doctrine to have been of God.

5 Had they, according to the prescript of Moses Law, repented them of their Sins from the bottom of their Hearts, the Lord had blotted all their Wickedness out of His remembrance. And their hearts once purged of Wick∣ednesse would have exulted in his presence that had made them whole; Faith would have fastened upon his Person though never seen before. † 1.93 Not the Moon more apt to receive the Sun-beams cast upon it, then these Jews hearts to have shined with the Glory of Christ, had they cast away all Pride, and

Self-conceit, or the Glory of their Nation: but unto them, (as now they are, and long time have been) swollen with Pride, and full of Hypocrisie, Christs Glory is but as clear Light to sore or dim-sighted eyes: They wink with their eyes, lest they should be offended with the Splendor of it. This Doctrine of Christ, and Knowledge of Scriptures in points of Faith, shall be most obscure to us, if we follow them in their foolish pretences of their Visible Church: most clear, perspicuous, and easie, if we lay Moses Commandments to our hearts. For Truth Inherent must be as the eye-sight, to discern all other things of like nature.

CAP. XVIII.

Concluding this Controversie according to the state proposed, with the testimony of Saint Paul.

1 WE may conclude this Point with our * 1.94 Apostle; Si Evangelium no∣strum tectum est, iis qui pereunt tectum est: in quibus Deus hujus saeculi excaecavit mentes, id est, infidelibus, ne irradiat eos lumen Evangelii gloriae Chri∣sti, qui est imago Dei. If the Gospel be Obscure, or rather hid, (For it is a Light, obscure it cannot be. God forgive me if I used that speech, save only in our Adversaries persons) It is hid only to such as have the eyes of their mind Blinded by Satan, the God of this World. Of which Number, may we not (without breach of Charity) think he was one, who seeing the light and evidence of this place, would not see it; but thought it a sufficient Answer to say † 1.95 Apo∣siolus non loquitur de intelligentia Scripturarum, sed de cognitione & side in Christum; The Apostle speaks not of understanding Scriptures, but of Knowing and Believing in Christ. It is well the Jesuite had so much Modestie in him as to grant this later, that he spake at the least of Knowing Christ. For if the knowledg of Christ be so clear to the godly and elect, then are the Scriptures clear too, so far as concerns their Faith. For S. Paul wrote this, and all his E∣pistles, only to this end, that men might truly come to the Knowledge of Christ. But he meant of a perfect and true Knowledge, not such as Bellar∣mine (when he gave this Answer) dreamed of; ut neque sit puer, neque anus Christiana, quae non sciat Christum natum, & incarnatum fuisse. Saint Pauls Cospel was sufficiently known (in this mans Sense of his words) because there is neither Christian childe, nor old wife, but knows that Christ was incarnate and born. Too many I fear of his, and his fellows catechi∣zing, know Christ no otherwise, then old Wives, or little Children know ordinary matters or Stories past, that is, only by old Wives Tales, lying Le∣gends, or Tradition. And on this fashion, and better, did the Jews Know Mo∣ses, and Believed on him; yet did they neither Know Him, nor his Doctrine, as they should have done, nor in such a Sense, as the Scripture useth this word Knowledge. Such as he would have us content our selves withall is rather blindnesse then Knowledg, and makes a man never a whit the better Christi∣an, but a greater Hypocrite.

2 Let Bellarmines Answer stand thus far for true, that the Knowing of Christ, and Belief of the Gospel, are manifest to all, that are not given over to Jewish Blindnesse. And what it is to Know Christ, or believe the Gospel in Saint Pauls Phrase, (by Gods assistance) we shall further explicate in the Articles following. To Know Christ was all Saint Paul desired, because it contained all Knowledge of Scriptures: and whether Saint Paul did not

desire to Know Scriptures, or whether he had not his Desire herein, 〈◊〉〈◊〉 Christian Consciences judge.

3 And because I must conclude this Point, (as I promised) with this Te∣stimony of Saint Paul: Beloved Christian whosoever thou art, that shalt read these Meditations, ask Counsel of thine own Heart, Consult with thy Conscience, consider well, and give Sentence betwixt me and this Romish Doctor, what kind of Knowledge Saint Paul here meant: whether an Implicite or Hear 〈◊〉〈◊〉 Knowledge of Christ and his Kingdom in grosse, or an expresse, distinct, true Knowledge (raised from Moses and the Prophets consonancy with the Gospel, of Scriptures necessary to Mens Salvation in their several Courses of life. I 〈◊〉〈◊〉 not wrong thy Judgement so much, as to seek Arguments, or Autho∣rities of Expositors, for thy information in this plain undoubted ca••e. It shall sussice to rehearse the Words of that Law, about whose Sence we now contend, and by which we must be tried; from the twelfth verse of the third, to the sixth verse of the fourth Chapter of the second to the Corin∣thians.

4 Seeing then we have such trust, we use great Boldnesse of Speech, and we are not as Moses, which put a Veil upon his face, that the Children of Israel should not look unto the end of that which should be abolished. Therefore their minds are hardened. For until this day remaineth the same Covering untaken away in the reading of the Old Testament. Yet was the Old Testament the on∣ly Scripture in those times easie to be understood, but for this Veil. And this Veil (as the Apostle adds, verse the fourteenth) put away these Scriptures then which were so difficult to the Jew, are Easie to all that are in Christ, by whose death the Veil was rent, and that Light which shone on Moses face as the Sun upon the Eastern skie in the dawning, was fully manifested to the In∣habitants of the earth since the Sun of righteousnesse did appear. For the publishing of the Gospel is the putting away of the former Veil. But for the Jewes even until this day (saith the Apostle) When Moses is read, the Veil is laid over their hearts. Neverthelesse when their hearts shall be turned unto the Lord, the Veil shall be taken away. For this Doctrine of Saint Paul (as often * 1.96 hath been said) was in their Hearts, and in their mouthes, Deut. 30. 14.

The Apostle concludes, Now the Lord is the Spirit, and where the Spirit of * 1.97 the Lord is, there is Liberty: Liberty indeed in respect of that Servitude which was under the Law; then they were Servants because they knew not their Ma∣sters will, John 15. 15. but since the Ministry of the New Testament, We all behold as in a Mirrour, the Glory of the Lord with open face. Verse 18. Out of our Apostles discourse, this is most evident, that it was the Glory of his Ministry, and Evidence of Doctrine which made him so consident, in the execution of this Function. God (saith he) hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit, 2 Cor. 3. 6. And this, compared with the Ministry of the Old, did far exceed it in Glory and Per∣spicuity, as he proves from the sixth verse to the eighteenth.

5 The judicious Reader, though not admonished, would of his own ac∣cord observe how the Apostle takes Clearnesse and Perspicuity as an Ad∣junct of the New Testament's Glory; the * 1.98 Jesuites quite contrary would make the Scriptures Dignity and Majesty Mother of Difficulty and Obscuri∣ty. But because it was so much more glorious and perspicuous then the Mi∣nistery of the Old Testament was, The Apostle infers, 2 Cor. 4. 1, 2. There∣fore, seeing we have this Ministery of the New Testament, (so glorious and per∣spi••uous) as we have received mercy, we faint not; but have cast off the cloak

of shame, and walk not in craftinesse, neither handle we the Word of God deceit∣fully (for why should any when it will approve it self) but in declaration of the Truth approve our selves to every mans Conscience in the sight of God. What Proof could he make to their Consciences, but only from the Evidence of that Truth which he taught, and his Sincerity in teaching it? These two would bind all such as made any conscience of their wayes to admit his Do∣ctrine. Whence he infers in the very next words, verse 3. If then our Gospel be bid, &c. Briefly refuting all the Romanists Objections in this Argu∣ment, before they were conceived, punctim, even to an hairs breadth, For this would have been their common place, had they lived in Saint Pauls time. You may boast and say your Doctrine of the New Testament is evi∣dent and manifest, but what wise man will believe you, when a great many, as good Schollers as your self, think the contrary most true. Unto this Ob∣jection of the Jews then, of the Jesuites now, of Satan both now and then, and alwayes frequent in the mouth of Hell, our Apostle answers directly, (as from his Doctrine we have done all the Jesuites Arguments.) If the Gospel be hid, (as indeed to some (too many) it is) Yet it is hid only to them that perish, whose Minds the God of this World hath blinded, that the glorious Gospel of Christ, which is the Image of God, should not shine unto them.

6 The Gospel then did shine, yet not to Blinded eyes; to whom then? only to such as were indued with the Spirit of Liberty: seeing the New Te∣stament, as he said, was the Ministry of the Spirit, of which these Jews were not partakers; because they followed the Letter or Outside of the Law, and had Moses Writings, (as children, Lessons they understand not) at their Tongues end, not in their Hearts.

Notes

• * 1.1

  Dan. 9. 2.
• † 1.2

  Dan 12. 4.
• * 1.3

  〈1 paragraph〉〈1 paragraph〉.
• * 1.4

  〈1 paragraph〉〈1 paragraph〉.
• * 1.5

  〈1 paragraph〉〈1 paragraph〉.
• * 1.6

  The Question concerning the Obscuritie or Difficulty of Scriptures, can∣not be meant of all Scriptures▪ in respect of all Ages, or all Men.
• * 1.7

  •…•…rs degrees of Scriptures Per•…•…, a∣rising from the Diversity of mens Conditi∣ons or Cal∣lings.
• * 1.8

  〈1 paragraph〉〈1 paragraph〉.
• * 1.9

  〈1 paragraph〉〈1 paragraph〉.
• ‖ 1.10

  〈1 paragraph〉〈1 paragraph〉.
• * 1.11

  Scripture more or lesse diffi∣cult, to men of the same Pro∣fession, from the different Measure of their natural Capacities or Gods Gifts be∣stowed upon them.
• * 1.12

  〈1 paragraph〉〈1 paragraph〉.
• * 1.13

  〈1 paragraph〉〈1 paragraph〉.
• * 1.14

  This is a Point to be obs•…•…ved, because the Weaknesse and 〈…〉〈…〉 of all our Ad∣〈◊〉〈◊〉 Ar∣〈◊〉〈◊〉▪ will 〈◊〉〈◊〉 a 〈◊〉〈◊〉▪ if 〈◊〉〈◊〉 be 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 ••••all 〈◊〉〈◊〉 by the particulars in this and the next Section.
• * 1.15

  Prov. 3. 34. James. 4. 6. 1 Pet. 〈◊〉〈◊〉. 5.
• † 1.16

  〈◊〉〈◊〉 29. 14. 1 Cor. 1 19. & 1 Cor. 3. 19.
• † 1.17

  〈1 paragraph〉〈1 paragraph〉
• * 1.18

  〈1 paragraph〉〈1 paragraph〉.
• * 1.19

  Esay 29. 9, 10, &c. ver. 13.
• * 1.20

  Velamen quod ipse Paulus (2. Cor. 3. 15.) assi••mat usque in hodiernum diem, cum legitur Moses, esse positum supra cor Ju∣daeorum: pro∣fecto textum (ut ita dicam) bona ex parte est ex diffi∣cultate Scrip∣turarum illa∣rum. Valent. tom. 3. in A∣quin. disp. 1. quaest. 1. punct. 7. parag. 4. He addeth immediately. Hoc enim (ut antea monui∣mus) est, scripturam essedifficilem, ejusmodi eam esse, & tam multa, ut illa intelligatur, requ••ri, ut proclive fue∣rit Judaeis, & 〈◊〉〈◊〉 aliis omnibus, non percipere veram ejus sententiam: quod quia dare nobis coguntur, velint, nolint, s••cta••ij, rectè ac 〈◊〉〈◊〉 inde concludimus, communem illam regulam & magistram fidei, quam necesse est, esse propositam fidelibus 〈◊〉〈◊〉, non esse scripturam; cum non sit cognitu facilis ipsis hominibus. Huc & illud Isaiae. 29. pertinet
• † 1.21

  So our Saviour expoundeth it, Matth. 15. verse 8, 9. O Hypocrites Esaias prophesied well of you saying, This People, &c. using the words before cited out of the 13. verse of Esay; cap. 29. Out of both places it appears that their Hypocrisie and disobedience is the Truth known, caused this Blindnesse: and what the Prophet threatned ver. 14. our Saviour ratifieth, Mat. 15. ver. 12, 13, 14. For when his Disciples said unto him, Perceivest thou not that the Pharis••es are offended in hearing this saying? He an∣swered, Every plant which my heavenly Father hath not planted, shall be rooted up; let them alone, they be blind leaders of the blind, and if the blind lead the blind, both shall fall into the ditch. So the Prophet had said in the 14. ver. The wisdom of their wise men (to wit the Pharisees) shall perish, and the understanding of the prudent shall be hid, and in the 9. verse, They are blind and make you blind. For this cause our Saviour in the fore-mentioned place calleth not them as be did the multitude, to hear and understand, verse 10. Nor expounds the Parable unto them, as he did to his Disciples verse 15.
• * 1.22

  J••hn 7. 17.
• * 1.23

  Our Saviour fully confirmeth this Truth unto us, which the Psalmist had before in effect delivered, Psal. 25. ver. 14. The secret of the Lord is revea∣led unto them that fear him: and his Cove∣nant to give them under∣standing, and vers. 9. Them that be Meek will he guide in judgement, and teach the Humble his way, vide etiā vers. 10. & 12. This evidently confuteth their folly, who think or rather say; our Saviour spake in this place of his own peculiar Doctrine and Authority. Al∣beit Canus (a∣mongst others) might be excu∣sed (by such as would salve his credit) by the common Answer, non locutus est ex sua sententia, as appeareth by the manner of his replie Lib. 2. de Loc. Theol. cap. 8.
• † 1.24

  Non hoc dicit Dominus ut ostendat omnes viros bonos per se intelligere posse omnia loca Scripturarum: sed ut doceat viros probos carere quibusdam impedimentis, propter quae alij quidem nec per se, nec per alios, fidei veritatem intel∣ligere possunt, ut Johan. 5. 44. Luke 16. 14. Bellarm. Tom. 1. Lib. 3. cap. 10. Canus in his first Answer to this place seems willing to assent unto the Truth. Concedi••us inquit, liberaliter doctrinam cusque in sua vita & statu necessari∣am, illi fore perspectam & cognitam, qui fecerit voluntatem Dei. Sicut enim gustus bene affectus differentias sapo∣rum facilè discernit, sic animi optima affectio facit, ut homo doctrinam Dei ad salutem necessariam discernat ab errore contrario qui ex Deo non est. Quae vero Ecclesiae sunt communia, nec ad judicium, nec ad fidem spectant singulorum, ea non à quovis discerni & judicari possunt, quantumcunque is Dei faciat voluntatem. In his second Answer he bewrayes a willingnesse to dissent from us, or perhaps a fear, not to say somewhat against us: and therefore, to such as will not be satisfied with the former, he gives a second Answer in effect, the same with Bellarmines. We ••ay admit both their Conclusions, without harm to our Cause. From that which Canus granteth of private men, (both in his Answer to the second and third Argument) we may conclude against him thus. As God giveth them the Spirit of discerning true from false Doctrine, in Points necessary to Salvation, without all respects of persons: so likewise will be, by his Providence, direct the learned or spirituall Overseers in every Nation (without respecting Person, Place, or other P•…•…gative) for discerning Apocryphal from Canonical Books. Nor is there any more Reason to appropriate their Discre∣tion to the Pope, or Clergie of Rome, more then to appropriate the gift of discerning Truth from Falshood in Points re∣•…•… to Salvation, to their Servants. V. Can. Lib. 2. de Loc. Theol. Cap. 8. Responsione ad secundum & ter∣•…•….
• * 1.25

  R••m. 12. 2. V••••n which place He whom Bellarmin •…•… excellent Inter••••te•••• of later •…•… saith thus. Per 〈◊〉〈◊〉 ••••vationem •…•… per ••idem in Christum accepistis, •…•… ut sic ••eddamini ap∣•…•… quid à vobis 〈◊〉〈◊〉 per to∣•…•… at Deus. Quid gratum sit benepla∣•…•… Deo. Simile quiddam d••cet •…•… Prebant••s quid sit 〈◊〉〈◊〉 placitum Deo. •…•… cupiditates ca••nis no••••••ae, •…•… n••i, ut in actionibus nostris in∣•…•… voluntas Dei: sed quod nostro •…•… a••rider, interp•…•… in id esse vo∣•…•… Dei. S•…•… in 〈◊〉〈◊〉 •…•…. Vide annotat. •…•… Be••a ad paragraph. 5.
• * 1.26

  〈1 paragraph〉〈1 paragraph〉
• * 1.27

  Denique quòd Honorius & nonnulli alii Pontifices in errorem lapsi fuisse dicuntur (quanquam de nullo prorsus satis compertum est, pertinaciter erravisse) id quidem utcun{que} res habeat, non nisi ad privatum attiner personarum vitium: at{que} adeo nihil no∣bis obstare potest, ut qui non tam ipsas personas, quàm autho∣ritatem illam Apostolicae sedis in definiendo defendimus, si•…•… supra, Augustini etiam exemplo, respondebamus. Valent. Tan. 3. Disp. 1. Quaest. 1. Punct. 7. Paragr. 41. Casu. 11.
• ‖ 1.28

  Valen∣tianus loco citato. Ad fidelitatem Dei erga Ecclesiam speciat, ut impediret in eo casu, quo minus per Pontificem illum con∣troversia falsò definiretur. Id quod facere Deus possit aut Pon∣tificem de medio tollendo, ne ipse, sed successor potius rem de∣cerneret; aut interna mentis illustratione, vel alio aliquo mo∣do Pontificem ab errore revocando. Ne{que} vero 〈◊〉〈◊〉 pro∣videntia Dei in similibus casibus miraculosa esset consenda, ••••d esset potius quidam effectus ejus legis ordinatiae, qua Deus per promissiones de veritate factas, sese obstriuxit Ecclesiae. Ac •…•… hujus rei exemplum illud proferri potest, quòd cùm Joannes xxij. existimare••, sanctorum animas ante diem ••udicii divinam essen∣tiam non videre, idque eo tempore, quo in Ecclesia (sicut Ca∣nus etiam lib. 6. de locis Theologicis. cap. ult. ad 1. argument. notavit.) nondum erat satis explicata haec controversia, & ad rem definiendam sese compararet, prinsquam id faceret, è vita excessit, & Benedictus successor contrariam sententiam defini∣vit. Homines Animales cum additamento.
• † 1.29

  Quis autem carnalis & animalis homo non per phantasmata sui cordis evage∣tur, & constituat sibi Deum, qualis ei pro suo carnali sensu pla∣cuerit, at{que} ita credit tantum longè aliter quam Deus est, quan∣tum à veritate vanitas distert. Veristimam quippe sententiam dixit Apostolus, plenus lumine veritatis. Animalu, inqu••t, hom••, non percipit quae sunt spiritus Dei. Et tamen de iis faec dicebat, quos jam ••uisse baptiza••os ipse manifestat. Beda in hunc locum ex Augustino. l. 3. de Baptismo. This Opposition betwixt the Spirit and the Flesh, is (as we say in Schools) Formal, or directly contrary: so as this Rule and that other late mentioned (Rom. 12.) hold as true in the Pope as in any. If he fashion himself as much to this, he is as disproportioned to the world to come, as any other: If he be as Carnal as other men, he is altogether as incompetent a Judge of things be∣longing to the Spirit of God, as others are, whosoever. Beda in the same place addeth: Ad animales pertinet vetus Testamentum, ad ad spirituales novum—. Veteris a••tem Sacramenta ce••averunt, sed concupiscentiae tales non ce••••averunt. In illis enim sunt, quos Apostolus jam per Sacramentum novi •…•…, adhuc tamen dicit animales, non posse percipere qu•• sunt Spi∣ritus Dei.
• * 1.30

  No •…•…al •…•…, or Desire habi••uate, but harbour •…•…, ••f the Soul be well searched, or •…•… directly crossed; as ••hall •…•… hereafter appear; so that men of •…•…, ••••ly conceive well, either of such Spi∣•…•… ••ot directly opposite to their peculiar •…•… else of such General•…•…es, as may be prosecuted •…•… to their Affections.
• † 1.31

  The matter of •…•… against the Holy Ghost, was their •…•…, in wh••m he rested, with an unclean •…•… Ma••k cha▪ 3. vers. 22. & ••0. The •…•… (if I may so speak) of that Sin in them was •…•… of that conceit, against the Evidence of •…•…; Christs Life and Actions bearing •…•… of his Sanctification by the Blessed Spirit. The •…•… in the Jew, and modern Jesuite, is all •…•… self same impiety, only inverted, to say 〈◊〉〈◊〉 think the De••il is Author of Goodnesse, or the Holy G•…•… ••f 〈◊〉〈◊〉, t•• make the Devil a Familiar of the S••n •…•…, and the Son of Satan an Associate of the Holy Spirit. Whether the Popes Works do not oft-times as truly •…•… his Impurity, as Christ did his Sanctity, The Ad∣•…•… will scarce question. I will not conclude, but God 〈◊〉〈◊〉 the •…•…suites Pa••asitical E••comio••s of their Popes Sa••red Authority, ••e not wilful, as were the Jews De∣•…•… of our Saviour.
• ‖ 1.32

  That the 〈◊〉〈◊〉 hath no such a••s••lute Authority, 〈…〉〈…〉 from S. Peter, p••••ved ••y S•…•….
• a 1.33

  〈1 paragraph〉〈1 paragraph〉
• * 1.34

  Acts 8. 20.
• * 1.35

  Mark 4 24, 25. And he said unto them, take heed what ye hear, with what measure you mete, it shal be measured unto you, and unto you that hear more shall be gi∣ven. For unto him that hath shal be given, and from him that hath not shal be taken away, even that he hath.
• ‖ 1.36

  Jer. 31. 34.
• † 1.37

  Apostolus autem spiri•••• sancto 〈…〉〈…〉 scientiam tunc prodesse, cum chari••as inest: sine hac autem inf••are, id est, in superbiam 〈…〉〈…〉 ex∣tollere. Augustin. lib. 9. de Civit. Dei cap 20. The like Affection in the Pope or Clergy of Rome maketh th••m arr••gate 〈◊〉〈◊〉 ••nto themselves in this businesse of establishing Belief. That which S. Austin addeth in the same place seemeth 〈◊〉〈◊〉 〈◊〉〈◊〉 of them. Est ergo in daemonibus scientia sine charitate: & ideo tam 〈…〉〈…〉 religionis servitutem, quam vero Deo deberi sciunt, sibi sategerint exhi••eri, & quantum 〈◊〉〈◊〉, & apud quos poss••••t, ad∣huc agunt. And again. Contra superbiam porro Daemonum, qua pro meritis possidebatur genus humanum▪ Dei humilitas quae in forma servi appa••uit, quantam virtutem habeat, anim•• hominum nesciunt, immunditia elationis 〈◊〉〈◊〉, daemoni∣bus similes superbia non scientia.
• * 1.38

  The first of the Co•…•…th. 3. Chapt. vers. 18. Vid. J••b 37. vers. 24.
• † 1.39

  Mat. 18. 3.
• * 1.40

  〈◊〉〈◊〉 Sim∣pli••ity (such as the 〈◊〉〈◊〉 meant when he said O•…•…e of∣ficium sim∣plex est) and Plain Dealing are Qualities best Symboli¦zing with the inte••nal Pro∣priety of Scri∣ptures. Psal. 19. 7.
• ‖ 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 11. 25.
• * 1.42

  Vers. 27.
• a 1.43

  O•• if they •…•….
• * 1.44

  Ins•…•… (i••∣quit) ani•…•… 〈◊〉〈◊〉 in scriptu••as sa∣cras, 〈◊〉〈◊〉 vide•…•… quales 〈◊〉〈◊〉. Et ••cce v•…•… deo rem non compe••tā ••u∣perbis, neque •…•… humil••m, •…•… dedigna••ar esse parvulus, & fastu turgidus mihi grandis esse videbar. Aug. lib. 3. Confess. cap. 5.
• † 1.45

  An v••ro ••••lli••s •…•…∣tatis re•…•…, ab hoc tumore vitiorum vacuum esse, eorum{que} ••ulig••e velatum cor, in••••ar Judae•…•…, non 〈◊〉〈◊〉, sed 〈◊〉〈◊〉 〈◊〉〈◊〉 ac docilem discipulum ad hujusmodi Spiritus sancti disciplinam capessenda••••, Valentian Tom. 〈◊〉〈◊〉. •…•… Purct. 7. Sect. 4.
• ‖ 1.46

  S. Austin supposeth the Scriptures to contain in them the Words of Life, ••ut intimateth •…•… which either the Scripture should become more plain, or the saving Truth which they taught be otherwise •…•… then only by practising su••h Rules as the Scriptures prescribe, for their right understanding, whence •…•… R•…•… Doctor may again appear. See the second part of this last Folly, in the annotations unto the third •…•… Sixteenth Chapter.
• a 1.47

  〈1 paragraph〉〈1 paragraph〉
• * 1.48

  T•…•… P•…•… such as ob∣serve the for∣mer Rules) proved from the End why they were writ∣ter, and the E∣vangelists careful endea∣•…•… to make them plain.
• * 1.49

  〈◊〉〈◊〉 20 31.
• * 1.50

  〈◊〉〈◊〉 2. 1.
• † 1.51

  1 〈◊〉〈◊〉. 9. 22.
• ‖ 1.52

  〈1 paragraph〉〈1 paragraph〉
• * 1.53

  Mark. 4. 13. Mat. 15. 16.
• † 1.54

  Mark. 4. 11. These words confirm the Truth of the state of the Question pro∣posed by us.
• ‖ 1.55

  John. 6. 68.
• a 1.56

  Mark. 4. 9.
• * 1.57

  John 5. 44. & 12. 42.
• † 1.58

  Luke 16. 14.
• ‖ 1.59

  John 8 39. Matth. 3. 9.
• * 1.60

  Hebr. 6. 8.
• * 1.61

  James 1. 5.
• † 1.62

  1 Job. 3. 22.
• ‖ 1.63

  Matt. 12. 20.
• * 1.64

  ••sd •…•… 1•• 5.
• * 1.65

  •…•… ••••mpar••ns Apostolus Petrus, habemus, inquit, certiorem P•…•… l••c••••uae l••centi in obscuro loco. Quod itaque hi•• air, •…•… verb••m es•• q••od scrip••uris sanctis omnibus continetur. Aug. •…•… T••e 〈◊〉〈◊〉 into thy w••nds sh••weth light, and giveth understanding •…•… Precepts I have g••tt••n understanding: therefore I ha••e all the wave •…•… D••••••ine. A m••••datis ••uis intellexi. Aliud est mandata •…•… q••••d al••ud ••e signi••icet intellexisse à mandatis Dei•• quod •…•… ad ear••m 〈◊〉〈◊〉 in intelligenti••m q••as concupi••e••it •…•… D•• ••inus •…•…het cam tibi, 〈◊〉〈◊〉 quisquam •…•… ••••pien•…•… perve•…•…, quam cap••re •…•… sed quae •…•…it •…•….
• * 1.66

  Rom. 13. 11, 12, 13.
• † 1.67

  1 Thess. 5. 2.
• ‖ 1.68

  Bell lib 3 de verbo Dei. c. 1.
• a 1.69

  Psal 19▪ 〈◊〉〈◊〉 Psal. 119. 104.
• b 1.70

  Verse 92.
• c 1.71

  Psal. 19. 8.
• d 1.72

  Videbat I u∣therus posse 〈◊〉〈◊〉, u••••de 〈◊〉〈◊〉 tot controvers••ae, si scriptura est tam clara: duo effugia excogitavit; u••um, quod Scriptura, etiamsi alicu••i sit ob••cura, tamen illud idem alibi clarè proponit. Al••••rum, quod Scriptura, licet per se cla i••sima, tam••n s••p••r••is & i••fidel••••us sit obscura ob eorum coecitatem, & pravum affectum. Addit Brenti••s in p••oleg: Coutra Pe••••um à Soto, re••••ium ••st••gium, quod etiam interdum sit obscura, propter ph••ases alienae lingu••, id est, Hebraicae & Grae••ae, tamen 〈◊〉〈◊〉 ••ju•• 〈◊〉〈◊〉 sir. Q•••• sententia manifestò salsa est: nam scriptura ipsa de sua difficultate atque of scuritate testimonium 〈◊〉〈◊〉. Psl. 119. Danihi intellectum, & scrutabor legem ••••am. Ibid. Revela oculos meos, & considerabo mirabilia de lege 〈◊〉〈◊〉. 〈◊〉〈◊〉. Faci••m •…•… illumina super servum tuum, & doce me justificationes tuas. Et certè David noverat totam scripturam, q••ae 〈◊〉〈◊〉, & noverat phrases linguae Hebraicae, nec erat superbus aut ••nfidelis. Bella••m lib. 3. de verbo Dei c••p 1. 〈◊〉〈◊〉 would •…•… the Scriptures to be obscure, because David praye•• to God for the right understanding of them. And V••lent an 〈◊〉〈◊〉 per∣swade us to relie upon the Churches infallible Authoritie, because it is a hard matter to pray unto God (as S A••gu•…•…) for the gift of Interpretation. His words are these: Q••id autem precatio ad Deum pro sap••entiae interpretati•…•… 〈◊〉〈◊〉? An exigua difficultes est & piè & per••everanter illud cum eodem Augustino lib. 11. Couse•••• Cap 2 ora••••: Domine at∣tende, &c. Valent. tom. 3. disp. 1. quast 1. pu••ct. 7. paragr. 4. These words of Valentian immediately sollow his sormer obser∣••••tion upon S. Austin, noted Paragr. 11. chap. 14.
• * 1.73

  •…•… 119. •…•….
• † 1.74

  •…•… 1. •…•…
• ‖ 1.75

  〈1 paragraph〉〈1 paragraph〉.
• a 1.76

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  •…•… sit hoc 〈◊〉〈◊〉 non in se modo lucidum, verum etiam (ut reglus Propheta. Psal. 18. dicet) •…•… qua 〈◊〉〈◊〉 •…•…squisque ingenii proprii a••que industriae suae fi••i••u, illud 〈◊〉〈◊〉 q••am 〈◊〉〈◊〉 •…•… sed quaten••s est divinitus in Eccles••ae Catholicae Authori•••••••• •…•… qui in d••mo sunt, Matth. 5. Hanc enim Eccl••s•••• Auth•…•… fidei vivam: idcirco nec••sse est, ut 〈◊〉〈◊〉 illud fidei, quod •…•…endat omnibus, qui ad eam agg•…•…, in ••aque •…•…ent, li•…•… illud, ut in ipsis literis sanctis tanquam in luce••••a contin••••ur. 〈◊〉〈◊〉. •…•… 4.
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  •…•…quam Ecclesia sen∣tentiam al••∣q••am ex Scriptura colligit, scripturán que proinde, ut est à se secun••um Apostolic••m traditionem ••ntell••cta, c••••tr••••iis er∣•…•…us opponit: s•…•… a improbitas est, aliquid pr••••erea d••siderare in ejusmodi scripturae vel autho••ita••e, v••l inte••p••etati∣one, q••••cunque id fiat ••ive di•…•…tis ••ive obscu••i••atis praetextu. Q••ae 〈◊〉〈◊〉 scriptura per authorita••••m Ecclesia commenda∣〈◊〉〈◊〉, explica•…•…ue, ea jam h••c ipso & maxime 〈◊〉〈◊〉 authentica, & ••ple••di•…•… 〈◊〉〈◊〉 clarissi•…•… que 〈◊〉〈◊〉, tanquam 〈◊〉〈◊〉, vide∣〈◊〉〈◊〉 (ut supra expo••eban us) posita super candela••••um. Tom. 3. disp. 〈◊〉〈◊〉. q••aest. 1. punct. 7. par••graph. 4.
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  Yet have the Papists in times of Dark∣nesse born the People in hand that the Bible was the Holy Mount which no man might approach but the Priest
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  Exod. 20. 18.
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  The Author of the ••8. Psal. v. 3, & 4.
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  Eccle. 39. 24
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  John 6. 30.
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  John 5. 46.
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  Quod vero su••j••••git Ma∣lachias, Me∣mentote legis Moi••i servi mei quā man∣davi ei in Ch••reb ad o••••em Isra∣el: pr••cepta & judicia op∣p••rtune com∣mēorat, post decl••••atum 〈◊〉〈◊〉 •…•… inter observato••es l••••is contem∣p•…•… dis∣crimen: si••••l etiam u•• dis∣cant leg•••• 〈◊〉〈◊〉 〈◊〉〈◊〉, & 〈◊〉〈◊〉 in 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 q••••m judicem faci••nd•• est inter bonos & malos ipsa discretio. Non enim s••••s••ra idem Dominu•• ait Judais, si •…•…e 〈◊〉〈◊〉 Moisi, crederetis & mihi. De meenim ille scripsit: Carnaliter quippe accipiendo leg••m, & ejus •…•… stium figuras esse nescientes in illa murmura co••ruerunt, ut dicere auderent: 〈◊〉〈◊〉 ••st qui 〈◊〉〈◊〉 D•••• ••t quid amplius quia cus•…•… mandata ejus, & quia ambulavimus simplices ante ••aciem Do•…•… August. de 〈◊〉〈◊〉 Dei lib. 20. cap. 28.
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  1 Cor. 1. 22.
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  2 Cor. 4. 3. 4.
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  Bellarm. lib. 3. de v•…•…. Dei. ca•• 2. Re••p. ad. 5. ••rg. The reas••n why 〈◊〉〈◊〉 with his ••el∣lows and many other g••eat Sch••l••ars be∣sides, make such Hyp•…•…i∣ti••al Glasses of S•…•… plainly teach∣ing what th••y deny, is their not considering that the same inordinate Af∣f••ctions which made the Jews to reject the very •…•…orical Truth or Letter of the G••spel, makes such as admit it, con∣tent themselves with it only, ne∣ver locking in∣to the Meaning of the Spirit, if 〈◊〉〈◊〉 once contra∣dict their De∣si••es. Of this ••alla•••• in the 3. Sect of the 4. bo••k.
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  2 〈◊〉〈◊〉. 3. 15. 16.
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  7.
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