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. III.

That The continual practise of Hereticks in urging Scri∣ptures to establish Heresie; and the diversity of opinions amongst the Learned about the Sense of Them, is no just Exception, why They should not be acknowledged as the Sole, Entire, and Compleat Rule of Faith.

OUt of the former Discourse their other Objections are almost answered already: and they be especially Two. The first, If the Scriptures be plain and easie, how comes it to passe, that there should be such Contentions amongst the Learn∣ed about them? Or whence is it, that every Heretick is so forward to urge Scriptures for his Opinion even to the Death? The Second lies (as it were) in the womb of this, (as this did in the former's) and drawn out in its proper shape, is thus. There can be no certain Means of taking up controversies or contentions in the Church, but only by admitting an Infallible Authority for deciding all con∣troversies viva voce, seeing the Scripture is alwayes made a party on all sides, in such contentions.

2 In the former Objection they indict the Scriptures as the Principal: in the later, our Church, as an Abetter of such Quarrels and Contentions as it breeds. For our Church we shall answer in the next: for Gods Word in this present Section.

CAP. XIX.

Containing the true State of the Question, with the Adversaries General Objections against the Truth.

1 IT cannot be denied, that alwayes there have been, and alwayes will continue, Contentions amongst learned men in Points of Faith or Do∣ctrine, or about the true Sence or Meaning of Scriptures, in these & other Ca∣ses. For thus much these Scriptures themselves do plainly witnesse, Opor•…•… esse haereses. For there must be Heresies, even among you, that they which are ap∣proved * 1.1 among you, might be known. But the Question is not whether there have been, now are, or alwayes shall continue many Contentions about the Sense of Scripture: but First, Whether the Scriptures have not plainly set down the original Causes and nurses of such Contentions, and the Means how to avoid them, (so men will be ruled by them) most plain for this purpose: or, Secondly, Whether, not submitting their wils, desires and affections un∣to these plain and perspicuous Rules of life, this supposed Infallible Rule of the Romish Church can prevent, remove, or compose all such Contentions, according to the Truth, and cause men stedfastly hold the Unity of Faith in the Bond of Peace.

3 The Causes of Contentions about the Sence of Scriptures, are * 1.2 the very same with the fore-mentioned, which made the Scriptures unto sundry seem Obscure; or the same, which make men to mistake their true Sence and Meaning. For even these Wars and Contentions whereof we speak (speci∣ally these) arise from Lusts, which sight in our members: † we lust and have not, we envy and have indignation, and cannot obtain: we fight and war, and got nothing, (not the Truth which we seek) because we ask it not. Do not such as contends most about the true Sence, ask it most? doth not every Heretick, the earnester he is, professe that he prayes for the Truth so much the more servently? yea, but such men receive not that which they so earnestly ask be∣cause they ask it amisse. They desire skill in Scripture to advance their own Conceits and maintain their foolish and carnal Affections, otherwise asking they should have, and seeking they should find, especially the true Sence and * 1.3 Meaning of Gods Word, which must instruct us, how to frame all our other Petitions unto God aright.

4 These and infinite like places we acknowledge, plainly declaring the Causes of Contentions, and as many more, (some of which shall be here and there inserted) directing us how to avoid all occasions of stri••e and debate. Both which if we observe, Contentions will quickly cease; Which, those not observed, must increase, as a just punishment of Truth neglected, co•…•…ict∣ed or low esteemed, notwithstanding the best indeavours of any Authority upon earth imaginable to the contrary.

5 But some perhaps will demand, Is there no use of Humane Au∣thority in this Case? yes; As for the begetting of true and lively Faith, we su∣pose the live-voice of an Ordinary Ministery as the Organ, whereby the writ∣ten Word must be conveyed to our Spirits: so for retaining the Unity of this Faith

in the Bond of Peace, for suppressing or preventing all Occasions of Schismes, Here∣sies, or Contentions; we acknowledge the necessary Use of a Lawfull Magistracie, yet no infallibilitie in either. The proper end and use of Both is to espouse mens * 1.4 Souls with an indissoluble knot of Love and Loyaltie unto the written Word, the only Infallible Rule of that Faith whereby they live: The One, by unfolding the generall Points or Maximes of Christian Faith: The other, by constrai∣ning them, at least, to a civil Practise of undoubted Principles acknowledged by all; and inhibiting such Courses as the Moral Precepts of this Canon have defected for Causes and Nurses of Contention. Our Adversaries, whether out of wilfull malice or oversight, or out of both, (according to the diver∣sities of their tempers) have taken occasion to traduce our Churches Doctrine, as if it admitted no Means for preventing or composing Contentions, but onely the bare letter of Scripture: Whereas we all teach that the written Word is the onely Means Infallible, not the onely Means Simplie, for effecting Both. Nor doth it skill how necessary either Ministerial Expositions, or Juridical Decisi∣ons be, for bringing us unto, or retaining us in, the Unitie of the Truth pro∣fessed: for not Necessity of Means, but Infallibility of Direction is the proper, un∣separable Condition of the Rule of Faith. And seeing Gods Word only endures for ever, and therefore onely is Infallible: it must be the Sole Rule of Faith, how many or how necessary soever the Means be, that must bring us to the true Knowledge of it.

6 Valentian and Saero-boscus think it all One, to acknowledge no Ecclesiasticall * 1.5 Authority or use of Ministerie, and not to acknowledge an Infallibility in Both. But this is a Position devoid both of Sense and Reason. For, As our Senses, though of themselves onely capable of particular and Material Objects, sub∣ject to change and contingencie, are the necessary and onely ordinary Means whereby our Intellective Facultie is brought to apprehend Universal and im∣material Principles, whose Truth is necessary, everlasting and immutable. So may the Ministery and Magistracie, though both in themselves fallible and obnoxious to Errors, be the necessary and onely ordinary Means, whereby we are brought (as it were by a sensible Induction) to the infallible Acknow∣ledgement of the supernatural, divine, eternal Truths, which are the proper Object of the illuminated or spiritual; as immaterial and universal Princi∣ples are of the natural understanding; which shall (God willing) be declared hereafter. In this place I onely thought good to forewarn the Reader of this Hiatus in our Adversaries Collections: whereunto the blind and ignorant En∣glish Papist, led by such blinded forraign Guides as Valentian and Sacro-••os•••••• (who either did not, or would not know, what our Church in this Point doth hold) fall headlong in the very first entrance of this dispute.

7 But in this, as in the former Question, it shall not be amisse to pro∣pose our Adversaries principall Arguments and Exceptions against our Churches Doctrine, in admitting the Scripture for the Rule of Faith. And I would request any man, that is able to judge of the force and strength of an Argument, to read the best learned, and most esteemed of our Adversaries, for the further confirmation of this Truth which we teach. Against which, some (who have not sought into their Writings) may happily imagine, that much more hath or might be said by any of them, then can be found in all their Writings. Whereas Bellarmine and Valentia two excellent Schollars, and most judicious Divines, (where their wits were their own) and all other good Writers of their side, whom I could hitherto meet with, by reason of the Barrennesse of their matter, and shallow unsetled Foundation of their Infalli∣ble Church, have performed as good service to our Cause in this present Con∣troversie,

as that Roman Orator, famous for his Unskilfulnesse in Augustus his time, did to the Parties whom he accused; I would to God (said the Empe∣rour) this fo••lish Fellow had accused my gallerie, (which had been long in build∣ing) for then it had been absolved, that is, according to the use of this word in Latin, finished long ere this. In this Case we have his wish. And for the edifi∣cation of mine own Faith in this Point, I must (out of the sincerity of a good Conscience,) professe, I would not for any good on earth, but Bellarmine, Valentian, and other grand Patrones or plausible Advocates of the Popes Cause, (especially Valentian) had taken such earnest pains in accusing our Churches Doctrine; for they have most clearly acquitted it, in that we may justly presume there can be no more said against it. And whether all they have said or can say, be ought, I leave it to the judicious Readers judge∣ment: I will set down some of their Objections, and then prosecute their general Topick, or forms of their Arguments, whence all par∣ticulars, which in this Case they can bring, must receive their whole strength.

8 * 1.6 All Hereticks (saith Saint Augustin) which admit the Authority of Scriptures (for some rejected all or most parts of the Sacred Canon) seem•…•… themselves to follow the Scriptures, when as indeed they follow their own Errours. † 1.7 Nor do Heresies (saith the same Father in another place) and other naughty•• Opinions, which ensnare mens Souls, spring from any other Root then this, That the right sense of Scripture conceivea amisse, and yet so conceived, is boldly and rashly avouched.

9 And in another book of Augustin, it is said (Valentian would have the saying well observed, as it shall be to his shame,) ‖ 1.8 That Hereticks do not cor-rupt onely the obscure and difficult, but even the plain and easie places of Scriptures; and a 1.9 our Saviour Christ (as this Writer addeth) did intimate how obnoxious the Evangelical Doctrine was to this corruption by Hereticks, when he forewarned us, to beware of false Prophets. Hereticks, saith he, seem to be Prophets, because they make a fair shew of Scripture-phrases, which are as the Character or external sha••e of heavenly Doctrine. But Prophets they are not, because under the out ••ard shew of heavenly words they manifest not the native sense and meaning of the Holy Ghost, but their own adulterate, corrupt Opinions, sacrilegiously invested by them in sacrea phrase, as it were the abomination of desolation standing in the Holy place, as Origen cl••gantly notes, Hom. 29. in Matt. By the same Analogie are they called ravening Wolves, being arayed in sheeps cloathing, &c.

10 These and like places are brought by Valentian (as the title and con∣clusion of that Paragraph shew) to this purpose: That b 1.10 seeing all Hereticks may and do easily pervert the Scriptures, as Saint Peter saith, to their own d••stru∣ction: We should hence be instructed, that this universal Authority, and most be∣ho••••vefull for the Salvation of all, which we seek as the common Judge in all Points of Faith, cannot 〈◊〉〈◊〉 seated in the Scripture alone.

11 Another Mark whereat these fiery Darts do usuall aim, is; to fasten the conceipt of Heresie upon our Church, seeing it hath alwayes been the practise of Hereticks, to cover their wicked imaginations with sacred phrase,

and, as Lyrinensis saith, to inter—sperse or straw their depraved Opinions with the 〈◊〉〈◊〉 and fragrant Sentences of Scripture as with some precious spice, lest the exha∣•…•…ation of their native smell might bewray their corruption to the Reader. This is a Common place trodden almost bare by the English pamphleting Papist, who learns the Articles of his Roman Creed, and general heads of Contro∣versies betwixt us, with their usuall Arguments or Exceptions against our Doctrine, no otherwise then the Fidler doth his Song; holding it sufficient for his part, to afford a Mimicks face, scurrilous stile, or Apish gesture, unto the ••nventions of Bellarmin, Valentian, or some forrain Jesuites Brain. And as it is hard for us to speak, though in general termes, against any Sin in a Countrey—Parish, but one or other will perswade himself that we aim at his over∣thwart-Neighbour, unto whom, perhaps, our reproofs are lesse appliable, then unto him that thus applies them: so is it very easie for this Mimical crue to perswade the ignorant or discontented People, that every Minister, whose person or behaviour, upon what respect soever, they dislike, is the very man meant by the Ancient Father and our Saviour in the former general Allegati∣ons; if he use but the phrase of Scripture, not the Character of that forrain Beast; Whereas their Objections duly examined can hurt none but the Ob∣jectors.

CAP. XX.

That the former Objections (and all of like kind, drawn from the Cunning Pra∣ctise of Hereticks, in colouring false Opinions by Scripture (are most forcible to confirm ours, and confound the Adversaries Doctrine.

1 MUster they as many Authorities or Experiments of this Rank, as they list, we know the strength and nature of their weapons. They are dangerous indeed to such as have not put on the Brest-plate of Righteous∣nesse or Shield of Faith: but yet (God be praised) as sharp at the one end as at the other, and they had need to be wary, how, and against whom they use them. For beaten back directly by the Defendants, they may be as fair to kill the Thrower, at the rebound, as Them against whom they were first in∣tended. For proof hereof, look how easily we can retort all they have thrown at us, upon themselves. It hath been the practise of Hereticks (say they) to misinterpret Scriptures, and pretend their Authoritie for countenancing er∣rours. This wounds not us, except we were naked of all Syllogistical Ar∣mour of proof. For they should prove (if they will conclude ought to our prejudice) that none but Hereticks have used Scriptures Authoritie to con∣firm their Opinions. For if Orthodox and truly religious Writers, in the best and flourishing ages of the Church, have been as Copious and Industrious, in citing Authorities of Scriptures for their Opinions, as Hereticks: this Argu∣ment proves nothing against us, why we may not be Orthodoxes and true Catholicks, as well as Hereticks. That this hath been the practise of Here∣ticks we acknowledge; and having received this their Blow, we can return their own weapons upon them, with greater probabilitie of better speed.

2 * 1.11 It hath been the practise of sundry Hereticks, never of any Ortho∣dox, to refuse their triall by Scripture, and flee unto Traditions. It hath been the continual practise of most monstrous and blasphemous Impostors, of false Messiahs, and such as oppose themselves against Christ; of Maho∣met, and such like, to plead the infallible Assistance of the Holy Ghost, and a

Supream Authority over others, without subjection to any triall, either by Scripture or other Means. If most of them have failed in getting so many stedfast followers, as the Pope now hath, and for many yeers hath had: it is most likely this was either because their Heresies were more open, and more easie to be descried; or they lesse cunning in countenancing them by Scriptures, Antiquitie, or other plausible showes of Custom, Tradition, or the like. For we all know, that Antichrists greatnesse must grow by the mul∣titude * 1.12 of his resolute followers, that God shall send them (be they never so many) strong delusions, that they should beleeve lies; that his coming is by the working of Satham (who can urge Scripture as cunningly to maintain Falshood as any Heretick,) and by all power, and signes, and lying wonders. So that it will be hard to discover or prevent his coming, unlesse men be very cunning and expert in these Scriptures, the Rule of Truth, the onely Light, whereby all falshood must be discovered.

3 That they may once for all know, how little we fear their force, we will set our Bodies so as they shall not misse them, and prepare our selves to take the full strength and Dint of all their strokes. The Hereticks of old time (say they) have urged Scriptures for their Doctrine vehemently and copiously: we will give them better hold, and help them to presse this Point a little harder; They did urge Scriptures most cunningly, most subtilly, and hereby deceived many, yea almost staggered the very Elect. What if they did? so would Pharaohs Enchanters have obstupisied most of the Israelite beside Moses and Aaron: but did their cunning jugling prejudice the truth of Moses Miracles? or did he neglect to manifest the Power of God, for fear lest he should be censured for such a one, as they were, onely more cuning in his Craft? Their wicked cunning served as a foyl so to set forth his heavenly skill, as the Enchanters themselves could not but see the Finger of God in his working: herein more ingenuous then the modern Jesuites; who in so clear a Point as this, we now dispute, after so many foyls as they have taken, will not acknowledge the force of that Scripture in themselves; Magnaest veritas & praevalet. The Reason is, because they will not come into the open Court, to trie their Skill before unpartiall Judges.

4 The Devil, we all know, did urge the Scripture to our Saviour, with great skill and dexterity. Had he been the onely follower or first founder of this practise, or the first of all we had read of, we should have been untill we had found some better example and warrant for it) as much afraid to have imitated him herein, as that scrupulous Monk was to wear his Hood; because he thought the Devil had been the first that ever had worn one, be∣ing usually painted in that habit, when he came to tempt our Saviour Christ, and that Story he thought in all likelie-hood, to be as Ancient as the first Hood. But with what Weapon did our Saviour vanquish Sathan, that had set upon him with Scripture? did he charge him sub poena anathematis to be silent? or did he crave the Churches peace under pain of greater penalties? or did he appeal unto the infallible Authority, or Supream Tribunal of the Jewish Church? did he except against him for using an unlawful, Heretical weapon•• can you deny that he foyled him with these very weapons, wherewith we now contend, that all Hereticks (Sathans followers) are to be assaulted and repulsed, ere they can be lawfully foyled and quite overthrown? And here I would beseech all s••ber-minded Christians, even as they love our Saviour Christ. ••he chief Captain of the Lords Host, the Authour and finisher of our Faith) and as they hate Sathan himself (the Head and Prince of all Gods, Christs, and our enemies) to consider these subsequent Reasons well, and weigh'd is In∣stance

in the quiet, calm, and setled motions of their hearts.

5 If Sathan can thus teach Hereticks, and other his like wicked Instruments, such great skill and cunning in Scriptures, as they can thereby countenance Errours, * 1.13 and deceive others with a shew of Godlinesse: why should we not hold it as a principall Article of our Faith, that Christ Jesus is able to instruct his chosen Imme∣diately, in the true Sense and Meaning of the same Scriptures, so as they may here∣by grow skilful enough, to retain such as love the Truth in the knowledge of Truth, and defend themselves and others against the oppositions of Hereticks, although they bring their Arguments out of Scripture. For First, we know, and believe that Christ is stronger then Sathan; for he hath bound that strong man; Secondly, that he is better skilled in Scripture: for after his first enter∣ance into his Prophetical or Sacerdotal Function, he † 1.14 put him hereby to flight, and at his Passion ‖ threw him out of his hold. Sathans strength since that time hath been lesse; and Christs Power greater; so that in his strength we may be stronger then all Sathans followers. Thirdly, we know that the Scripture is in it self much more favourable unto Truth, then unto Falshood: and (caeteris paribus) far more apt to confirm true Religion, and instruct in Points of Faith, then to establish Heresie, or fill the World with Errours? onely the sons of Darknesse have been wiser in their generation, then such as should be, or (in some measure) are the sons of Light. And if Hereticks may seem to have had the better sometimes of the Orthodox, in trying Con∣troversies by Scripture; this doubtlesse was for no other reason but onely this: Their alacritie and industrie in searching Scriptures for maintenance of Errours, was greater then the others for establishment and confirmation of the Truth; otherwise, as we said before, the Truth is more consonant to the puritie and integrity of Sacred Writ, then any Falshood (though never so fair in shew) can be: And Christ Jesus is more powerful, and more skilfull, more able and more willing to assist and strengthen such as follow him, then Sathan is to enable his wicked Instruments. Seeing then by these Scriptures he * 1.15 hath crushed Sathans head, and put him to flight; why should his faithfull followers despair, by the same Weapons, to foyl and slay Sathans servants, so they will be as industrious to use them, as the others are to abuse them. Nor will you (I hope) deny that Christ is present perpetually to his true Church, as well as Sathan is to Hereticks. Say then what you can or dare, why ye should think it strange or impossible, that he should teach all faith∣full Souls the true Sense and Meaning of his Word, immediately by his Blessed Spirit, working with the Ministery of Saints, (without a Vicar gene∣ral on earth;) as well as Sathan doth Hereticks the counterfeit sense or false but fair-seeming Meaning of it immediately by himself, or his wicked spi∣rits. For we never heard that Sathan had any Vicar general, by whom he teacheth Hereticks all their cunning, unlesse this be the Pope: which if he be, then is he not Vicar general unto Christ.

6 Seeing, (beloved Christians) we are compassed about with such a cloud of Witnesses, whereof not one, without open Infidelity can be impeached: let us not disdain to take the practise of Christ Jesus, the Authour and Finisher of our Faith, as a Pattern well befitting our imitation. Not to be as industri∣ous in searching the inward Sense and secret Meaning, as Hereticks, in urging the outward letter of the Law; were not to follow the footsteps of a victo¦rious Lord, most good and gracious to his followers, with as great alacritie, as vanquished Sathans, wicked instruments do his: both (if not detested by us, as the foulest shame, that in this life can befall us) will breed our ever∣lasting Confusion, in the life to come.

7 That I may dispute with such as make a jest of Scriptures, accor∣ding to their childish follie; if by this means I might possiblie cure their Im∣pietie: Tell us I pray, ye Doctors of Rome, many of whom I know to be men of learning wit, and spirit, and for this reason (as I should think) more unwilling to make your selves palpablie ridiculous, to every child or novice in Arts (howsoever, unto all sorts you strive to make Christs Practise such:) Tell us what is your Counsel in this choice? Shall we forsake Christ, Our, us Saint Peters b••st Master, to become Scholers unto your Staphilus, or Ho•…•… C•…•…? who (if their reports be true) did sooner put the Devil to silence with this Doctrine of your Churches Infallibilitie, then Christ did, for all his Scriptures; for the Devil, as the * 1.16 Evangelist tels us, departed not from our Saviour before the Third Blow, Avoid Sathan, able to abide the Coalier, but Two, or rather one a little doubled, I believe as the Church believes, and the Church believes as I believe. So much by your Doctrine doth the Devil fear the very Name of your Church, though in a Coaliers mouth, more then the Word of God, albeit uttered by the Son of God himself.

8 But we know the Proverb too well, Like to like, Children and igno∣rant people are not ignorant, that the Devil will be commanded, by such as studie the black-Art: no marvail if he suffer himself upon good termes to be put down by a Coalier. And as I will not peremptorily denie, but the Story might be true: so questionlesse such as most believe it, mightily mistake the true cause of Sathans sudden silence, for the truer the Story were, the like∣lier were it, he should hold his peace, as soon as he heard the Coalier believe as he would have him. This is a Catechism in it kind so perfect and absolute, so well suiting to the old Serpents purpose; that if Hell might have a general vacancie from all other imployments, for time as long as hath been since Lu∣••••sers fall; not all the Powers therein could devise what one word might be added, what detracted; unlesse perhaps they would expresse what the Coalier happily understood, [I believe as the Church Romish believes, and the Church Ro∣mish as I believe] whose Consequence is, Both shall believe whatsoever Hell would have them. The use of such rustick weapons, as these, was perhaps on your part not unnecessary in that rude World: wherein Lindan's Panoplie went for ap∣proved harnesse, or Ecchius Bolts for good Artillerie; but should you use the like now, every Punie in our Schools that knows but how to manage an Argu∣ment, (of which God be praised we have enough for a whole Army) shall match your great Goliath, whilest they thus keep aloof, and lay your stoutest Champions in the dust, by returning their own or like shot upon them.

CAP. XXI.

The pretended Excellencie of the supposed Roman Rule, for composing Controversies, impeached by the frequencie of Heresies in the Primitive Church, and the imper∣fection of that Union, whereof since that time they so much boast.

1 BUt let us leave off skirmishing afar off and come a little nearer to the Point. You are content to joyn with us in This, That it hath been the Practise of Hereticks from time to time, to stand much upon the Authority of Scriptures; Then were not Luther and Calvin, the first, that ever made this Odious Comparison betwixt Gods Word and the Popes, Nay you will nor deny but this Practise of urging Scripture was most frequent, and the Truth most troubled hereby in the Primitive Church. If a man might ask

you, where was this your supposed Infallibilitie then? in the swadling-clouts or unborn? If then unborn, it is too young to make younger Brethren of all Congregations else; too young to cause Christian Kings and Emperours subject their Crowns unto your upstart Mitre: If then born, albeit but in its Infancie: yet such an Herculean Power, as you professe yours to be, which puts an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to all Christian mens thoughts in Points of Faith, (for to this purpose your Controversors cite that place of Scripture, as your Vulgar reads it, Verba Sapientum sunt tanquam clavi in altum fixi per Magistrorum con∣silium, conscripta & à Pastore Uno data; viz. the Pope, istis amplius Fili mi ne re∣quires) might in all congruitie have taken Hercules Motto for its Word, Cunarum labor est angues superasse mearum: though it had lain then sleeping in the Cra∣dle, yet might it, (were it such as you would make it) easily have crusht this Seed of Serpents in the very nest, wherein they bred, and not have suffer∣ed them to grow up to flying Dragons, to pester the World far and near with their deadlie poison.

2 I would have you here to consider this Incongruity well, which I must farther prosecute in the next Dispute. You plead the necessity of your Churches Infallibility for composing all Contentions and varietie of Opinions about Scripture-sense, and yet we evidently see (which you can∣not deny) that such bitter Contentions, and dangerous varieties of Opinions about Scripture-sense, were most rife, most eagerlie prosecuted, and main∣tained, when this Title of your Churches Infallibilitie (if it were just) might have been best known, and soonest assented unto. For * 1.17 sure, the Ancient Fathers who had learned Christian Obedience, alwayes ready to give honour, where honour was due, would most willingly have acknowledged, so ab∣solute a Soveraigntie, and could have been glad to have used the Benefits of it, to have spared themselves a great deal of trouble and pains, if it could have been proved then to have been such an excellent Mean, for allaying all Con∣tentions amongst the Learned. The Pope was much to blame, to let Athana∣suis suffer such pains, exile, and abuse by the Arian faction, in the defence of the Truth, if his Infallibilitie could have composed the Quarrel. Au∣stin hath been famous throughout all Generations since, for his learned Labours against the Pelagian Heresie; Cyril for his accurate Confutation of Nestorius, and yet the Scripture was the best Weapon they knew. Nei∣ther of them did ever appeal to the Popes Infallibilitie, not the Popes them∣selves which then lived would have used any other Rule but Scripture, for their own defence.

3 Your usuall Argumentis, that unlesse God had left such an infallible Au∣thority as might take up all Controversies; he had not sufficiently provided for his Church. Then, by your consent, he left such an Authority, as was sufficient to perform this good service to it. To whom then did he commit it? To the Sea of Rome say you. How chanceth it your fore-elders did not put it in practise,

and make the Power of it better known? This Blame you cannot lay 〈◊〉〈◊〉 the Almighty; for he, for his part, (by your confession) provided abundant∣ly for the Peace and Quiet of his Church. And yet it seems the Church was ill provided for, when Schisms and Heresies sprung so fast. This therefore was your Churches fault, that bore this Spiritual Sword in vain and world not use it; when the Christian world stood most in need of it, for the 〈◊〉〈◊〉 Decision of Controversies. So then although we should grant you that your Church had sometimes the Birth-right, amongst all the Israel of God: y•••• might we justly say of it, as old Israel said of Reuben his eldest son, Thy ••••∣nity is gone; and we were to seek this Supream Authority, (if God had gi∣ven any such Supremacy to any) in some other Tribe which were likely to use it better.

4 * 1.18 If you reply, your Churches Authority in composing Controversies amongst the learned hath been better known since that flourishing Ag•••• learned and religious Fathers; and since it hath been so well known and ac∣knowledged, Heresies have been more thin sown, then before; few or 〈◊〉〈◊〉 till Luther arose daring to confront the Church or Popes Authority, with Scripture:) You give us hereby just cause to suspect, that Heresie had get the upper hand of Truth, for the Multitude of followers; that there had been a general Combination in Falshood till Luther brake it. For if sundry 〈◊〉〈◊〉 the Ancient Hereticks, with whose Doctrine the Primitive Church was pester•…•… could under pretence of Scripture, have got into Supream Authority; or 〈◊〉〈◊〉 established their Propositions, framed (as they thought out of Gods Word) with strength of Temporal Sword, as Mahomet did his: It were great Simplicity to think, that they could not have been content, to have let the Scriptures sleep, or have threatned all with Death and Destruction, that should have urged them to the prejudice of their Opinions, especially of such Opinions as did concern their Dignity For all Falshood and Spiritual Blindnesse hates this Light, and could either wish it put out, or them utterly extinct that Object it to them. As he that hath wound himself into anothers Inheritance by some quirk in Law or Captious clause not well understood, would not be much offended to have all Evidences of primary Copies either burnt or buried, even That by which he got it, if It, upon better Consideration or more indifferent hear∣ing, were likely to overthrow his Title.

5 And if we may guesse at the course of Satans Policy, in watching his Opportunities to effect his purpose by the customary fashion of secular Po∣liticians (his Schollars) in like Cases, most probable it is, that after these Bro••'s of Dissention about the Gospel of Peace so frequent in the Primitive Church, the great Calamities, and bodily Affliction which followed thereon; most men grew weary of their Spiritual Warfare, and became slothful in the search of Scriptures, the only Armory for all munition, in this kind of war. Every man afterwards, in the fresh memory of the Church their Mothers bleeding Wounds, and the Desolation which had ensued these furious Bro••'s, became more tractable to entertain conditions of Peace: and Satan himself, who had sown the seeds of all the former Dissention, after he saw all or most weary of war, was content to turn Peace-maker for his own advantage. These were as the first Preparations for laying the Foundations of the my••••∣cal * 1.19 ••abel, in whose erection, the Marner, Method, and Circumstances of

the formers dissolution are all inverted. The Building of the first was hinder∣ed by the Confusion of Tongues, or the Division of one Language into many; whence insued the scattering of the People throughout the earth: the second * 1.20 was finished by the Concourse of divers People, and the Composition or Confusion of different Languages. For (as * 1.21 Goropius acutely observes) the present temper of modern Italian, Spanish, French (we may adde of our En∣glish) Dialects, was from the mixture of the Roman and Barbarous Tongues whilest the natural inhabitants of these Countries, (before accustomed to the Roman Language) and the Barbarians which at that time over-ran them, were inforced to imitate each other in their words and manner of speech, that they might be the better understood in matters of † 1.22 necessary Commerce or ordinary Contracts. And this is the true reason why our Ancient English La∣tinisms are not as the Latin Graecisms, which were derived by Art and Imita∣tion from clear Helicon extracted from the purest Roman; but from Latin of the base and vulgar stamp. This Confusion of the Latin and other barbarous Tongues, was but a Type or picture of confounding the Ancient true Roman Religion with barbarous Heresies, Heathenish Rites, and several kinds of Pa∣ganisms; whilest the ‖ 1.23 Romans, who had already begun to distaste the Truth, a 1.24 sought by lying Legends and false Wonders, to please the grosse Pa∣late of the Goths, Vandals, Hunnes, Alans, Franks and Saxons: and they again here-with delighted were content to imitate the other in sundry sacred and religious Rites, so as neither kept their Ancient Religion, but all imbraced this mixture or new confused Masse. And, to speak properly, that Unity whereof the Adversary so much boasts, since that flourishing Age of Fathers, wherein Contentions were so rife, and the Roman Church no better esteem∣ed then some of her sisters, was not a Positive Consent in the sincere Truth, wrought by the Spirit of God, (as a perfect Homogeneal mixture by true and lively heat) but rather a bare Negation of actual Dissention, caused by a dull Confusion of the dregs of Errour, coagulate and congealed together by Ignorance, Carelesnesse Sloth, Negligence, and want of zeal to the Truth.

6 And after this Composal was once so wrought, that men had felt some intermission of publick Dissention which they feared most: such as were in∣dustrious in the search, or would have been expert in the Knowledge of Scri∣ptures, were esteemed of but as Souldiers in the time of Peace and ease, al∣wayes * 1.25 suspected lest they should raise new Broils; And for this reason, debar∣red of free accesse unto this Armory. But how soever the Practise of exami∣ning the Churches Authority by Scripture, was for many generations rare, till Luther arose; yet during all this time, that of our Apostle (Acts 14. 17.) was in this Case most true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 GOD did not leave himself without a Witnesse. In all these ages he had his Martyrs who in the fervency of their Zeal earnestly sought the dissolution of the coagulated Masse and extraction of Celestial Quintessences therein buried; offering their Bodies as fuel to the flames of persecutions that were to effect it.

7 Nor can you in reason demand we should give particular Instances of * 1.26 such Martyrs in every Age. For no man of sense but will easily conceive that your Church would seek by all means possible to obliterate their Fame and Memory upon whose Bodies she had exercised such extream Tyranny, left their Example might encourage Posterity to like Resolutions. Unlesse DRIFDO had (unawares I think) acquainted me with the Provost of STE∣NELDA'S Epistle to S. BERNARD, I had not known either your Cruelty against the Albigence's (or Picards, as I suppose) or their Constancy, in suffer∣ing

Tortures in themselves most grievous, yet attended with Usages as dis∣graceful; both for the manner or form of Proceeding, as injuriously inflict∣ed, as the ground or matter of Accusations brought against them were unjust and impious. The Provosts Epistle was to this effect.

8 I would gladly be resolved (Holy Father) might I enjoy your presence, whence it is that in Hereticks, the Devils members, there should be so great Resolution for defence of their Heresies, as the like can scarce be found in very religious and faithful Christians. There are (saith he) amongst us, Hereticks which put no confidence in the Suffrages of men deceased, or Prayers of Saint: Fastings and other afflictions of the Body usually undertaken for Sin, are not in their Opinion * 1.27 necessary to the righteous: Purgatory after death they acknowledge none, Deny∣ing the making of our Lords Body in the Sacrament of the Altar; the Church they affirm to be amongst them, having neither fields nor possessions. Of such we have known divers, by the multitude, misled with too much zeal, violently haled agai•…•… our will unto the flame; whose Torments they not only indured with patience, but entertained with joy. I would therefore be resolved by you, (Holy Father) whence so great Resolution, in the Devils members, should spring.

9 No question but this Provost which esteemed no better of them, then as of Hereticks or Satans members, did relate the worst Opinions then known to be held by them: and yet, He (as I would have the Reader note living in their time, laies no such odious Tenents to their charge, as those that lived long after, or were imployed by the Romish State, to write against Wickliff, Husse or Jerome of Prage, have charged them and their followers with. Dri∣edo tels us, he finds no direct Answer by way of Epistle or writing unto this venerable mans demand in particular. But out of S. Bernards Doctrine else-where delivered concerning like Hereticks, he finds this Resolution, * 1.28 The Constancy of Martyrs hath no affinity with the Stubbornnesse of Hereticks; Pie∣tie breeds contempt of Death in the one, Hardnesse of heart in the other. Such good minded men as S. Bernard, I think had least to do in the Examination of such men, most obnoxious to mis-information in the particulars of their car∣riage: with which the Civil Magistrates of France, though Romish Catholicks, better acquainted, have given them laudable Testimonies for their honest and religious Lives: and whether these mentioned by that Provost were such, as S. Bernard spake against, in the place late cited, is more then Driedo knew. Howsoever, in matters of this nature it is most true, Bernardus non vidit om∣nia, being as easie in his life time to be abused by crafty Politicians, as his Au∣thority is now by modern Jesuites. He, that will believe these men were such Hereticks as Driedo would make them, only because Driedo sayes so, may ea∣sily be perswaded that their Resolution did not spring so much from true and lively Faith, as from Humorous Obstinacy or stubborn Pride. But while we consider all Circumstances well, (though many we take from your Re∣lation, who in this Case relate nothing so well, and truly as you should) we have just cause to think they were not Hereticks, but men rightly Religious, fearing God more then men, and more observant of his Laws then of hu∣mane

Traditions. For at this time, as the Glory, the temporal Power and Authority of your Church was exceeding Great, so were the Hopes of these poor souls, lesse, either of purchasing Glory by contradicting, or private Gains by disobeying your Decrees. To attempt the one was the readiest way to procure their utter Disgrace; the other, an infallible provocation of greatest Danger. Your Church had the whole Multitude of Nations as ready at her beck to applaud your cruel designs against them, as the High-Priests and El∣ders had the Jewish People to approve our Saviours Condemnation. The manner of their Tortures, accompanied with such certainty of Ignominy and Disgrace, were dreadful to the setled and deliberate cogitations of Flesh and Bloud; their Memory (for ought they could in human probability foresee) was either to sleep with their Bodies, and lie buried in their ashes, or (if sur∣viving them) to be perpetually scourged by the scurrilous pens and tongues of their bitter Adversaries. No hope they had of being Canonized for Saints: in the vehement desire whereof some in your Church have solicited the procurement of their own violent death, by others hands.

10 All these and many other like circumstances whiles we consider, ye may brag of the Multitude and Universality as a Note of the true Church, and we will easily grant you to have been at that time far more in number, then these silly Sheep; whose admirable Constancy neverthelesse in the heat of such extream Tyrannie, and alwayes matcht with such harmlesse Simplici∣ty, doth make us think, that albeit you were the greater, yet these were that little Flock unto whose hearts, our Saviour, by his holy Spirit of comfort had said, Fear not, for it is your Fathers will to give you a Kingdom, lands and possessions (as your Adversaries truly object) here on earth, ye have had none. But the Losse is little, or rather your Gain exceeding great. For these, because these you have forsaken for the Gospels sake and mine, you shall re∣ceive lands and possessions an hundred fold with life everlasting in the world to come. These Hereticks, some of you (I imagin) would say, albeit they might pretend Scriptures for the Rule of Faith, yet would not be ruled by Scri∣ptures when they were evidently brought against them. For your evidence of Scripture, to prove these Points there mentioned, we know them well enough; for some of them you professe Tradition only.

CAP. XXII.

That our Adversaries Objections do not so much infringe, as their Practise confirms the Sufficiency of Scriptures for composing the greatest Controversies in Religion.

1 BUt suppose many Hereticks (your selves for example) will not submit their minds unto the Evidence of Scripture? what Remedy? who can help it? Their Condemnation is just, and Vengeance is Gods, he will repay. Man it behooveth to see evidently, that they contemn or abuse Scripture, be∣fore he adventure to iinflict Punishment upon them for it, lest otherwise he become an intruder into the Almighties Tribunal. But if the Evidence of Scripture will not, what else shall recall such from Errour?

2 Besides the former general Allegations, let us see what more can be said, why the Scriptures may not be the most effectual, and infallible Rule,

that can be imagined to guide men in the way of Truth. * 1.29 The Authority (saith Valentian) ordained by God for determining all Questions of Faith, is without all question most apt to discern and prevent all † 1.30 Errours contrary to Faith. Why may not the Authority of Scripture be accounted such? The Scripture, saith be, is so framed, (yet was it God that framed it) as Experience may also teach us; ‖ 1.31 that of it self alone it is so far from being a fit Rule for avoiding all Errours, that by the secret judgement of God it is a stumbling Block, and as a Snare to the feet of the unwise, so that such as will rely upon it alone, may soon trip or tr•••••• awry.

3 The Reader must lay the Blame where it is due, if these indefatigable mouthes of blasphemies reiterating the like absurd Impieties so oft, enforce me often to oppose the same or like Answers to them. Such an Occasion as Gods Creatures were of Idolatry, the Scriptures we grant may be of Heresie. For of Gods good Creatures, wherewith the idolatrous Heathen polluted themselves, the wise man speaks in that place whereto Valentian alludes. And such an Occasion should this infallible Way of the Romish Church pretended for avoiding, be of breeding Heresies, were it any of Gods Wayes, of which the wise son of Syrach saith indefinitely: They are stumbling Blocks to the wicked; so was the Way of Life, the Gospel it self even whilest proposed and avouched by S. Peter and S. Paul. The Question then must be, For what * 1.32 Cause the Scriptures are a Snare to some mens feet: because they admit and em∣brace them, for their Rule of Life? If thus either Valentians Ghost, or any Je∣suite now alive, dare avouch, I say no more then the Archangel said to Satan, The Lord rebuke thee. Only unto the unwise, and wilfully wicked because Such, the Mediator and Saviour of the world, Salus ipsa, Salvation it Self, was a Stone of offence: and unto all such, not Scripture, nor any of Gods Wayes serves as a Rule to save, but to condemn them.

4 This is the Article then, upon which the Jesuite must once again be ex∣amined; whether unto such, as are by Gods just Judgements decreed to De∣struction, and given over by his Holy Spirit to believe Lies, and follow ly∣ing Traditions, or Fables of mans invention, the Popes infallible Authority can be a Rule of Life, or saving Faith? If it can, then we will grant it, to be a more infallible Rule then Scripture; because able to controul Gods immu∣table Decree: if it cannot (as none without open and presumptuous Blas∣phemy will say, it can) then is it no more effectual for to reclaim men from Errours, then the Scriptures are, nor doth it any wayes supply their want. If they will not believe Moses and the Prophets, saith our Saviour, neither will * 1.33 they be perswaded though one were raised from the dead: why So? Because God hath decreed this Word, as the onely Means of Salvation to such, as have been partakers of it: and such as refuse this, are given over by his Spirit, to the Stubbornnesse of their own hearts: shall then the Popes Infallibility make such believe? By what Means? Are his words more effectual then the Words of Life? Are his Buls able to withstand the Decrees of the Almigh∣ty? Or are his Curses to the disobedient more terrible, then the everlasting Woes pronounced by our Saviour Christ and his Prophets? more piercing then the Relation of Hell-pains by a messenger from the dead? By your Churches continual Practise I should guesse this would be your reply, (for

there is no other left) that the Pope can constrain men to subscribe to his Decrees, by Fire and Sword. This might command their Hands or Tongues, but not their Minds. For the Jesuites would teach such as feared the smart of their fleshly members, to cosen their Conscience for saving their Bodies, with this distinction, Juravi linguâ, mentem injuratam gero. And if fire and sword be the best Weapons of spiritual Warfare, or unrelenting Persecuti∣ons the ensigns of infallible Authority, then the greater Tyrants may be al∣wayes the more infallible Teachers: But these Weapons by your best wri∣ters consent, ye may not use against any but such as are already admitted into Christs Fold: Quae foris sunt, judicabit Deus: Such as are without, God will * 1.34 judge: The Pope may such as are within, in what manner, for what Cause, he please, not liable to any account, whether in so doing he do right or wrong. Let the fruits of our Practise then witnesse, whether, what is by you objected to us for using our Saviours language, may not by fit Analogie be verified of your selves in this point, whether We or Ye be the men of whom our Saviour gave the world warning, when he told, Of false Prophets outwardly appearing in sheeps clothing being inwardly ravening Wolves. Unto such as are by us won to the Gospel we grant that Christian Liberty after, which before their Conversion we promised. Your Factors abroad, (as in the Indies or Japan) appear to men in sheeps cloathing, making fair promises of the glorious Gos∣pel of Christ, and the Liberty of the Son of God, but inwardly (as in Italy, Spain, or generally within your own Folds) are ravening Wolves. Or to sit you with an Emblem essentially parallel to your nature and cu∣stome, ye are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inversi, Men abroad, and Wolves at your own home. For whiles you seek to convert an Alien, you magnifie the Doctrine of the Gospel, your speech is fair, your whistle pleasant, and your feeding sweet and good; if ye mention the Popes Authority, it is moderately, and urged in that stile, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Peter feed my lambs: but when ye have * 1.35 once drawn these lambs within your hurdles, ye change your note, and turn into your proper shape, then you cry with ravenous mouths, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: That is as you interpret, Rule my sheep, or, Petre macta, man∣duca, kill and eat. Now all the pretended glorious Promises of the Gospel, or large hopes of Liberty, which you had given them before, are sodainly contracted in these two main Commandments, the chief Sup∣porters of your Religion, on which your Law and Gospel hang: If any thing be proposed to be Believed, Believe or be burnt: If to be Acted, Do or die.

5 But as I was saying, such kind of Weapons must be used only towards such, as are admitted unto Christs Fold: unto them the Popes Authority must be a Rule, for they must be ruled by his iron Rod. But let us suppose, a Christian (either wel minded Protestant or Papist) a Jew, or Mahumetan, all zealous in their kind, and of carriage moderate, should meet together: in some Principles of Belief they all agree, all acknowledge the old Testament to be the Word of God, but differ in the true Sence and Meaning of it. What means would you prescribe to win either of these two Unbelievers to the Truth? I am sure ye would not begin with the Popes Authority. Were it not the readiest way to win a Mahumetan, to shew him, that the greatnesse of that kingdom in which he glorieth, was ordained by God to punish the Christian world, as Nebuchadnezzars was to plague the Jews, and should decay, would Christians amend? and (the strength of his affection to the prosperity of that Empire abated) to propose the carnal Affection of Ma∣bomet, and his Religion, most of which is lothsom to the ears of such as have

any notion of any Religion; whereas the Purity of Christs Gospel is such, as a sober minde once therewith acquainted would Reverence, albeit he could not obey.

6 This or the like Method is used by sundry learned Papists to di•…•… Mahumetium. If they reply that they first seek to make them acknowledge the Scriptures, that they may thence learn to rely upon the Popes Infallibili∣ty: they utterly deface their own pretended Glory, in converting * 1.36 so many Aliens unto the Faith. For all this pains in such as follow this supposed Method, is but to purchase a double portion in the Pharisees Wo, For •…•… passing Sea and I and to make others of their profession. The Pharisees, in such Conversions, did as it were ••uadrate the measure of Proselytes sins: multi∣plying Gentilism by Pharisaism: The Jesuites make up the ••ul C•…•… 〈◊〉〈◊〉 they produce Mahumetism, which is but a medley of Gentilism and Judai••m, into Jesuitism, which is the sublimation of Pharisaism, mixed with malignant Atheism.

For it is impossible that this Conversion should abolish the form or essenti∣al Quality of the Mahumetans former carnal corrupt Religion: but rather intend the bad temper of it, by superaddition of this second in quality more malignant. And yet for the effecting of this Change, they make Christ le∣sus, their crucified Lord and God, but a Stale for the advancement of His Kingdom, that (by their own confession) may be for life and manners, far worse then Mahomet. Suppose then a convert-Mahumetan should know what manner of men most of their Popes be: how could he chuse but either repent of his Conversion, or turn treacherous Atheist; to out-••••e the Jesuite in such villanous Gulleries, as this; † 1.37 wherein he useth Mahomets beastly life as an Argument to disswade his followers from his Religion: and yet useth the Word of God, whose Sanctity both acknowledge, but as a bait to bring men on to fasten their Faith upon a more de••es••able Son of Perdition. This were indeed the best way to harden the Mahu∣metan in his preposterous Belief: That Mahomet, (though as we object a notorious Impostor) might be sent from God to win the world unto that Truth by the sword, whereunto Christ could not bring it by his godly Life and most essectual kinde of Preaching. And I do not see, what else, but this or the like Conclusion, can with any probability be gathered from any Arguments brought by the Papists, to prove the necessity of the Popes or their corrupt Churches infallible Authority, for supplying the defect of Christ and his Apostles Writings. Finally, to bring either Mahu••••etan or Pagan to acknowledge the Truth of the New Testament, or Christ for their Saviour, that they might afterwards relie upon such men, is but to lead

them into the entry of the Kingdom of Heaven, that they may finally shut the door on them, when they have one foot within it: which is indeed the sole, entire, formal effect of this supposed Infallible Key. But my good liking of industry, (though of our greatest Adversarie) in this slothful Age, makes me hope, (God grant I fail not in my hopes) that in remote Countries, whose air is not pestered with the noisom and Ioathsom Scent of Rome their Mothers whoredom, even Jesuites are inspired with more pure and hallowed Cogitations; and that they use not Valentian, Bel∣larmin or others of their Italianated fellows * 1.38 Methods in cat••chising Converts: or if they do, yet God, I trust, wil be merciful unto such poor souls as thus adore the Pope, not knowing what manner of Creature he is, but rather in charity presume him for such in the Concrete as the Jesuites make him in the Abstract, even a second-Christ or Holinesse it self.

7 Were not the best Method to win the Jew, to compare the Prophecies of the Old Testament with the History of the New, and Experiments of Gods judgements upon that nation? Some † 1.39 Jews have been brought unto the Truth by these means, who have done the Church of Christ excellent service in the exposition of Prophecies, concerning Christ labouring to win their Country-men unto him by comparing the Old Testament with the New. If the Scripture may be a Rule, to compose the diversity of these O∣pinions, most repugnant amongst themselves, may it not much more be a Rule to compose all Controversies amongst professed Christians, who agree in far more Principles of Faith, and Rules of Scripture, then the former did, if Christians would be as soberly affected, and not stand upon the Authorities and Customes of men, the special Obstacle that keeps the Jews from Chri∣stianity?

8 It is usual with your Writers to argue thus, We cannot know Scriptures to be the Scriptures, but by the Authority of the Church; therefore we cannot know the true Sense and Meaning of them, but by the infallible Authority of the same. The Antecedent of which Argument, as we have partly shewed, and hereafter (God willing) shal shew to be most false: so for the Argument it self I only now say, that it may be far more probably inverted upon you, thus. The Jews may come to acknowledge the New Testament for the very Cos∣pel of their Messias, and to Believe in heart, and Profess with their mouthes the Mysteries therein contained, by sober and diligent comparing them with the Prophecies of the Old, without the infallible Authority of your Church: therefore they may know the true sense and meaning of the Gospel, in all Points necessary to salvation, without any such infallible Authority. For it is a matter of far lesse Difficulty, for any man of sense and reason, to de∣duce particular Conclusions from general and evident Principles, then to finde out the general and fundamental Principles, by natural Notions, or other Principles: And therefore more easie for any such man to re∣solve

his Conscience in particular Points of Faith or Christian Obedience, after he hath found out the Foundation of Christian Faith, (to wit Chr•…•… Jesus crucified, raised from the dead, and other general Dictates of Faith in the Apostolical Writings) then to come unto the acknowledgement, and Belief of these fundamental Points themselves, from the broken know∣ledge (such as the Jews have) of the Old Testament. And thus it evident∣ly follows, that if the Old Testament be a Rule unto the Jews, for finding out the Truth of the New, much more may the New, once acknowledged by them, and admitted of equal Authority with the Old, be a perfect Rule for them in matters of Salvation. And if these Scriptures are, or may be a Rule to the Jews, (if they will believe them) then must they be a Rule to all Christians that Believe them. No Christian I hope wil deny, but that the Old Testament is the Rule of the Jews: For the unbelieving Jews shal be condem∣ned in what part of the world soever, for not following this Rule, which God hath commended and made known unto them, not for not acknowledging the Popes Infallibility, of which many of them never heard. And if the Old Testament be such to them, much more must the whole Canon be unto us such a Rule: and if we die in misbelief or infidelity, we shall be judged by this Rule of Gods Law and Gospel, which we transgressed, not by the Popes Decrees or Expositions of it. That many, Christians by profession, erre in Points of Faith, or mistake the true Sense and Meaning of it, or pervert it to their Destruction, proceeds from their Ingratitude towards God that gave it, and for their delight in Falshood. Which is the reason why these Jews mistake the true Meaning of the Old Testament.

9 If any of our Adversaries here demand, how chanceth it so many Jews erre in the Foundation of Faith, if the Scripture be such an infallible Rule? he must be content to resolve me in the like Question: How chanceth it, so many Jews live unconverted in Spain and Italy, and other places, either in the Popes Dominions, or where his Authority is established, if the Infallibility of his Authority, or their Church, be such an excellent Rule? If they reply, the Jews might believe all Points of Roman-Catholick Faith aright, so they would admit their Church as Judge or Mistresse of Faith: the Jews might with as good reason rejoyn: so might the Romans believe all Points of Judaism, would they acknowledge this supposed Infallibility of Doctrine to be in their Rabbinical Expositions, not in the Popes Determinations. But the Romanist, I suppose, would desire a Sign ere he believed them herein: and are we lesse bound by the Rule of Faith, to desire some tolerable satis∣faction to these reasons following, ere we believe them in this Point, as pre∣judicial in our judgement to Religion in general, as Subscription to Rabbini∣cal Doctrine is unto Chistian Verity.

10 The Jews admit the Old Testaments Authority as undoubtedly as the Jesuites do the Popes: yet it enlightens not their hearts. What is the Reason? Because that Part of Scripture is so obscure? So Valentian (and such as follow him) in all congruity must say; yea he hath said it: * 1.40 That Veil which Saint Paul saith is put before the hearts of Jews that they cannot behold the Glory of the Gospel (as the Apostle there argues) is woven for the most part of the Difficulties of Scriptures. Nor do the Jews only deny the New Testament to be infallible, but bitterly inveigh against it as erroneous and contradictory to the Old. What is the Cause? Is it not that which Valentian elsewhere assigns? The Scripture alone (that is in his language,

without the infallible Avouchment of their Church) is so far from ending all Controversies of Faith, that it rather occasions Controversies and Dissentions in Doctrines of Faith. If to the Jew, through his default, the Writings of Moses and the Prophets be so obscure: adde your infallible Key to open his heart to them, or them to it. If by this obscurity they minister matter of Conten∣tation, or their Sense mistaken exasperate Jewish malice against Christians: Interpose your Humane Authority inspired from above, to allay the fervency of their distempered Zeal.

11 You acknowledge this Obscurity and other objected Insufficiencies (disinabling the Scripture for ruling or judging mens Faith) to arise from the frailty or viciousnesse of Humane Nature, and hence you plead your Chur∣ches Infallibility as necessary and al-sufficient to supply these defects inci∣dent unto Scripture, not in it self, but in respect of us. Your Churches Au∣thority then (at the least adjoyned to Scripture) should make men (other∣wise subject to the former Infirmities or vitious Dispositions) capable of Heavenly Doctrine. Tell us then distinctly: Can it, or can it not make all, or most, or such as the Scriptures do not, Believe aright? If this it cannot do adjoyning to Scriptures: it is by your own Objections against them, a Rule as unsufficient, as you would make them without it. If it can make all, or most, or such as Scripture alone doth not, Believe aright; this it must ef∣fect, either by removing or not removing those Diseases or Infirmities of Humane Nature, which Scriptures without it cannot cure.

12 First, if it could remove that Temper which makes the Jew a more unprofitable Hearer of Scripture, then young Gallants are of stoical moral discipline, your Church is guilty of wilful malice and murther of souls that will not apply this infallible Key, able of it self to open that Veil of Ada∣mant, wherewith the Jews hearts are so masked, that neither the light of Mosaical, Prophetical, Apostolical, or Evangelical Writings can find entrance unto them. Secondly, albeit this supposed infallible Authority could remove the former Veil, yet were it not in this respect to be acknow∣ledged an infallible Rule of Faith, but rather an ordinary & necessary Means, (such as we acknowledge the lawful Magistracy or Ministry to be) for squa∣ring or proportioning mens frail or exorbitant Affections, the better to parallel with Gods word, the most exact, inerrable, and al-sufficient Rule of Faith, even by your consent: were it not for this Infirmitie or viti∣ous Disposition of mans Nature, which (as you likewise acknowledge) is the sole Cause why the Scriptures are Obscure and minister matter of Con∣tention.

13 But our Adversaries attribute not any such vertue to their infallible Rule, as to make a fool wise, the lascivious chaste, the drunkard sober, a knave honest, the impudent modest, or ambitious lowly: for even the Pope himself, in whose bosome this Rule lodgeth, may harbour these and like vices in his brest: He may (by his own followers Consession) be as incorrigible for bad Life and Manners, as infallible for matters of Doctrine. Seeing then their supposed Rule cannot remove those Impediments which detain the Jews with other Infidels and Hereticks from the Truth: can it make men Believe aright whilest They remain? If it can: it is of greater force then either our Saviours Authority or skil in Scriptures. Neither of which, not all his travels and best endeavours here on earth, though infinitely surpassing any pains the Pope is willing to take, could instruct the Jews in the Doctrine of Faith, whilest their carnal Affections remained in strength. How can ye Believe, (saith he, who spake as never man spake, and had wrought those Works none other * 1.41

could) which receive honour one of another, and seek not the honour that cometh 〈◊〉〈◊〉 God alone?

14 To conclude then, If the Infidelity of the Jews be any just excep∣tion, why Scriptures cannot be the perfect Rule of Faith: this Exception will disinable the Roman Churches infallible Authoritie, for being such a Rule. But if the general Error of the Jews, in the very main Foundation of Religi∣on, be no just Exception, why either the Scripture according to us, or the Churches Authority according to them, should not be the Rule of Faith: then cannot the Errors of Hereticks, or varietie of Opinions about the sense and Meaning of particular places of lesse moment, impeach the sufficiencie of Scripture, for performing all that is required by either Partie in their sup∣posed absolute Rule. For it shall, God willing be made evident in due place, that the self same Affections (onely different in degree, sometimes not so much) which caused the Jews Insidelitie in our Saviours time, are the onely roots and fountains of Heresies and Dissentions throughout all Ages.

15 And as elsewhere is already proved, wheresoever the habitual Affe∣ction for degree and qualitie is, the Heresie or Insidelitie is likewise the same, even in such as hold contrary Opinions, and would perhaps maintain their contrarietie unto death: for, as, many, strongly perswaded of their Belief in Christ, shall go for Infidels in that last day: so may such, as think themselves Orthodoxes, be tainted with the contrarie Heresie which they impugne, if subject to the same Affections which did breed it. But for us to account such as make profession of Christianitie, Insidels, or such as subscribe to Ortho∣doxal Doctrine, Hereticks, would be injurious and unlawfull: not because the former Assertion indesinitely taken is not warrantable; but because no man can precisely discern the Indentitie of inward Affection save he alone that knoweth the secrets of all hearts. Thus all the Blasts of vain Doctrine they can oppose unto the Truth we maintain, do in the issue fasten the roots of Faith once rightly planted, howsoever they may shake the timerous or faint-hearted Christian, or cause the weak in Faith, not cleaving to Scripture as their onely infallible Rule, and sure Supporter, dangerously to reel and stagger. But though they fall, yet Gods Word shall never fail to approve it self a most perfect Rule, besides others, in these Two respects: First, in that none can fail in that course which it prescribes, or fall away from Faith, but by such means as the Jew hath done, the true Causes of whose Apostacie, and incredulitie it hath expresly foretold, and fully regi∣stred to Posterity: Secondly, because such as it doth not, no other Rule, Means, or Authority possible either in the earth, or in the region below the earth, shall ever win to true Christian Faith.

CAP. XXIII.

The Suffficiencie of Scriptures for Final Determination of Controversies in Religion, proved by our Saviours and his Apostles Authority and Practise.

1 NOr will They be ruled by an Angel from Heaven, That will not obey the live Voice of the Son of God; whose Miracles, whilest he lived here on earth, joyned with his Doctrine, we will suppose, were of as much force (if the Jesuite will grant no more) as the Popes Proposal of Scriptures to beget Faith, or convince gain-sayers of Truth. The Jews were of diverse

Opinions about his Doctrine: Some said he was a good man, Others said. No, but he deceiveth the People, he gives them a Rule (as you heard / before) how to discern it. If any man will do his will, he shall know of the Doctrine, &c. This * 1.42 contents them not, albeit he had done many and good works amongst them sufficient to have manifested his Divine Authority unto such as had never heard of Moses or a Messias to come: Nay, they go about to kill him for those works, which bare Testimonie of his Worth, and as they thought, had Warrant of Scripture for so doing, because he did them on the Sabbath day. Here Christ is of one Opinion, the Jews of another concerning the Sense of Scripture: Who shall judge? or by what Rule must their contrary Doctrine be tried? By Christs infallible Authoritie? they admit it not: By extraordinary and miraculous Works? they persecute him for his Miracles already wrought for their peoples good. Doth Christ here leave them, be∣cause destitute of a Rule to recall them? If he had none, how shall the Pope (by his own challenge but his Vicar) have any to convince his Adversaries? It Christ submit his Divine Doctrine to any other Rule, how dare the Pope deny sub∣mission of his to the same? What Rule then was left? Onely the Scripture, which both 〈◊〉〈◊〉 acknowledge. They pretend Moses Law concerning Sabbath-breach why he should die: unto their false interpretation of this, our Saviour op∣posed the true meaning of another Mosaical Scripture. Moses forbad Mur∣ther as well as Sabbath-day-breaking: and yet they seek to kill Christ, only for Fealing a man upon the Sabbath-day, so forgetfull are they of the One, and so partially addicted to the Other. But how shall they know, that to make a man whole upon the Sabbath, was not to break it, and violate Moses Law? This our Saviour makes evident unto them, by exposition of that Law; and their own Custom, which, continued from the first promulgation was a good interpretation of it. Moses saith our Saviour, gave unto you Circumcision (not * 1.43 because it is of Moses but of the Fathers) and ye on the Sabbath-day circumcise a man. If a man on the Sabbath-day receive Circumcision, that the Law of Moses should not be broken, be ye angrie with me, because I have made a man every whit whole 〈◊〉〈◊〉 the Sabbath-day? Judge not according to the appearance, but judge righteous judgement. Thus was Scripture applied to their Conscience, the last and finall Rule by which they stand or fall: and is alwayes a Light either bringing men to see their own Salvation, or putting out their wonted sight, in token of their Condemnation to utter darknesse. And Christs last words in that Controver∣sie, Judge not according to the appearance, are likewise a written Rule of Scrip∣ture: * 1.44 so absolute a Rule is this Sacred Word of God, (by our Saviours con∣sent and practise) both to inform the Understanding, and to moderate Af∣fection which makes us blind.

2 The same Method our Saviour useth in a like dispute, with the last Clause whereof if we compare the Romanists Doctrine in this Controver∣sie' it may appear in some sort the same: Theirs is our Saviours indeed, but quite inverted, truly Antichristian. They teach we cannot know Mosaical or other Scriptures, but by the Popes infallible Proposal: The great infallible Teacher tels the Jews, they could not Believe him, or know his Doctrine though Proposed by him mouth to mouth, because they had not Believed Moses Writings. If ye beleeve not his Writings, how shall ye beleeve my Words? * 1.45 yet Christs Words registred by his Apostles and Evangelists must be at the least of like force and use to us, as Mosaical Writings were then to the Jews. Our Conclusion therefore is invincible: If Moses Doctrine alone were a Rule to trie Christs Controversies with the Jews, then must it and Christ conjoyned, be the Rule whereby all Christians Controversies must be tried.

From the Opportunitie of this place, the judicious Reader, though not admonished, would observe, that our Adversaries, unlesse possessed with Jewish phrensie, or phantastick madnesse (diseases causing men usually mis∣deem other for such as they most are, but least think themselves) could not possibly account it a part of folly in us, * 1.46 to make the WRITTEN WORD sole Umpire in all Controversies of Religion, though not impossible to be thus perverted by these Jews; or others of Jewish disposition, as are all He∣reticks more or lesse. For we will give their imaginations a yeers respite to rove about, upon condition they will then return an answer, what Rule, either written or unwritten, can possibly be imagined, which would not be perverted: what Authoritie, either living or dead, which would not be either disclaimed, abused, or contemned by men so minded as these Jews, who in the live presence of the Son of God, the heir of all things, by whom the world was made, and must be judged, thus sought to Patronage the Murther of his Royall Person, by the Authoritie of his Fathers Word, unto whose Sence they thought themselves as strictly tied as any Papist to the Councel of Trent. The Hereticks with whom ‖ 1.47 Saint Augustine had to deal, strangely wrested his words against a plain and natural meaning. Though so they had done the Bishops of Rome, or any others then living, not disdaining to call God his Lord: their practise had not seemed strange to this reve∣rend Father: for he knew the Servant was not above his Master, and there∣fore could not expect his or any mans should be free from any such wrong or violence which he saw offered to Gods Word.

3 Our Saviour in the fore-cited Controversies saw well how earnestly the Jews were set to pervert Scriptures for their purpose, how glad to find any pretence out of them either to justifie their dislike of his Doctrine, or wreak their malice upon his Person. Reason he had as great to distast their practise herein as the Pope himself can have to inveigh against Hereticks for the like. Neither is there any person now living, against whom any intention of Harm can be more heinous then the intention of Murther a∣gainst him, nor any sort of men (unlesse the Jesuites, Spanish Inquisitors, or such as they suborn) so cruelly bent as these Jews were, to seek blood under a shew of love to pure immaculate Religion. Yet doth not our Savi∣our accuse the Scriptures (though capable of so grievous and dangerous mis∣construction) of Obscurity or Difficultie, or of being any way the Occasi∣on of Jewish Heresie, or his persecution thence caused: nor doth he dis∣swade those very men, which had thence sucked this poisonous Doctrine, much lesse others from reading, but exhorts them in truth and deed, not in word and fancie onely, to relie on Scriptures as the Rule of Salvation. Search the Scriptures, for in them ye think, (and that rightly) to have Eternall Life, Joh 5. 9. Not intimating the least necessity of any external Authority infal∣libly to direct them, he plainly teacheth it was the internal distorture of their proud affections, which had disproportioned their minds to this straight Rule, and disinabled them for attaining true Belief, which never can be right∣ly raised but by this square and line.

4 It was not then the reading of Scriptures which caused them mistake their meaning and persecute Him, but the not reading of them as they should. Erre they did, not knowing the Scriptures, and know them they did not, because they

did not read them thorowly, sincerely, searching out their inward Meaning. And thus to read them afresh, as our Saviour prescribed them, (laying aside ambitious desires) was the onelie Remedie for to cure that distem∣per which they had incurred by reading them amisse. It were a mad kind of counsel (better befitting a Witch or cunning woman, then a wise man) to disswade one from vsing Medicines prescribed him by men of skill, be∣cause he had incurred some dangerous disease, by taking the like out of his own humour, or in a fancie either without or contrary to the prescript of professed Physitians: yet such and no better our Adversaries advice heretofore hath been: and the strength of all their Arguments in the Point now in hand to this day continues this: We must not make Scriptures the Rule of Faith, because many Heresies have sprung thence, and great Dissensions grown in the Church, whiles one follows one Sence, and another the contrary. Whereas in truth the only Antidote against Contentions, Schismes, and Heresies, is to read them attentively, and with such preparation as they prescribe; as * 1.48 not to be desirous of vain glory, not to provoke or envie one another: † 1.49 To lay aside all malicionsnesse, guile, dissimulation, and evil speaking, like new born babes desi∣ring the sincere milk of the Word, whereby we must grow, ‖ 1.50 not fashioning our selves according to this present world, &c.

5 These were delivered as soveraign Remedies against all Epidemical diseases of the Soul, by Physitians, as Both acknowledge, most Infallible. For better unfolding, and more seasonable applying of these and infinite other like Aphorismes of life, we admit varietie of Commentators: but are as far from suffering any, of whose spirit we have no proof, (especially any not ready to submit the trial of his Receits, unto these sacred Principles and Ex∣periments answerable to them.) † 1.51 to trie what Conclusions he list upon our souls, as the Pope would be from taking what Potions soever any English Emperick should prescribe, though disclaiming all examinations of his pre∣scripts by Galen, Hippocrates, Paracelsus, or any other Ancient or Modern well esteemed Physitians Rules.

6 If since this late invention of the Popes Infallibilitie, our Adversaries do not now, as heretofore, condemne all Reading Scriptures simply: what marvell? ‖ 1.52 For as Sathan after once God had spoken to the world by his Son, began to change his old note, and sought to imitate the Gospels stile, by wri∣ting his Heresies as God did his new Covenants in mens hearts: So in later Ages, since the Almightie gave his Word in every language, and the number of Preachers hath been greatly multiplied, the old Serpent permits the Jesuits and his other Instruments to translate, expound, and Preach the Gospel to the ignorant. And in opposition to the practise of Reformed Churches, the lay Roman Catholick may now behold, yea read the Words of Life. What diffe∣rence then can any make betwixt theirs and our Doctrine in this Point? such as in times past was betwixt true Miracles wrought by the singer of God, and Diabolical Wonderments, all which later were usually wrought to idle purposes, and by some apish trick or other bewrayed their Authors sinister intendments: * 1.53 So doth the cunning restraint of this Libertie late granted to

the Roman Laicks great in shew, bewray who was the Authour of this Plot, and what his purpose. Some merry Devil sure is minded to make Hell sport, by putting this gull upon the learned Papist, his Instrument to put the like upon the ignorant; who now at length may read the Scriptures, but with ab∣solute submission of their Interpretation to his Instructors, who may not take any receit thence, but according to their supreme Infallible Physitians pre∣scripts, which may not be examined by any Rule of Gods written or unwrit∣ten Word: nor may any man call his skill in question, much lesse condemn him of Imposture, by the lamentable issue and dismal successe of his Practises▪ Should men upon like termes be admitted to read Galen or Hippocrates, and yet the Monopoly of Medicines permitted to some one Emperick or Apotheca∣rie, not liable to any account, whether his confections were made according to the Rules of Physick Art or no: They might be in greater danger of poy∣soning, then if these grand Physitians had never written: for that might be prescribed them, by such an authentick Mountebank, as a Cordial, which the other had detected for Poyson. So should the Christian World, might the Jesuites plea prevail, be continually at the Popes Curtesie, whether they should embrace that Sense of Scriptures which Christ and his Apostles have condemned for the Doctrine of Devils, as the Oracles of the living God, and food for their Souls.

7 But some man more indifferent would here perhaps interpose: Though theirs be bad, do you prescribe us any better Method of Health▪ Your former counsel to practise the Apostles Rules, is, as if a man should say to one sick of a dangerous disease, Expel the bad humour and you shall be well. Yet as we said before, Est pars sanitatis velle sanari, To desire the ex∣•…•…pation of such Affections as hinder our proficiencie in the School of Christ, or knowledge of his precepts, is a good step to health. The Scriptures are the words of life containing Medicines as well as Meat, and must purge our Souls of carnal Affections, as Physick doth the body of bad Humours: They teach withall what Abstinence must be used ere we can be capable of that spiri∣tual Welfare, which they promise to the Soul of such as follow their Pre∣scriptions. And because our natural Corruption cannot be asswaged, much lesse expelled, but by their force or vertue, which is not alwayes manifest∣ed upon the first Receipt; we are to come unto them with such reverence, as the Moralist did to Meditations of Vertue, Vacua & sobria mente: in so∣brietie of Spirit, not in the heat, abundance, or actual motion of such Affe∣ctions as hinder their operation upon our Souls; as men usually take Physick upon a fasting and quiet stomack, although Pestered with bad humours, which yet cannot be extirpate but by Physick; nor by Physick, if ministred in the actual motion, heat, or raging of such humours. If a man have but this desire, to be rid of such Affections as breed this distemper in his Soul, or work a distast of the Word of Life, he is capable of that Promise, Habents dabitur, and shall in good time see his desire augmented, whose encrease will bring forth greater fervencie in prayer; and prayers, if fervent, though in men subject to such infirmities avail much, and shall in the end be heard to 〈◊〉〈◊〉 full. And, as well in thankfull duty to the Redeemer of Mankind for his gracious Promises, as in hope of being further partakers of the Blessings promised; Every one that heareth Gods Word, ought, and such as hear it a right, will, as oft as they seek recovery of their spiritual Health by it, or such Means as it prescribes, abstain from all occasions and occurrents that may encrease, provoke, or strengthen such Affections as hinder the opera∣tions of it upon their Souls. For even † 1.54 Nature taught the Cynick to account

surfetting and intemperate diet madnesse in the Heathen, whiles they sacrifi∣ced for Health. If any have erred in hearing Gods Word amisse, or in the unseasonable applying of Sacred Prescripts: these Errors must be recalled by further consultation with their dispensors, by more diligent search and bet∣ter instruction in other parts of this Method of Life.

8 Saint Peter knew many ignorant and unstable Souls had perverted some ha••d places of S. Pauls Epistles, as they had other Scriptures, to their own destruction. Did he therefore advise them to whom he thus wrote not to seek their Salva∣tion out of Saint Pauls Epistles, but with absolute submission of their judge∣ment, to his, and his successours Prescripts? Or doth he not seek to establish them in that Doctrine which Saint Paul had taught, according to the wisdom given him, in all his Epistles. Or can any endued with reason doubt, whether Saint Paul himself did not expect his Writings should be a Rule of Faith to all that read them, without continuance either of his own or others actual Infallible Proposal of them? He had protested once for all, * 1.55 Though we, or an Angel from Heaven, preach unto you otherwise then that we have preached unto you, let him be accursed. He had said before, and yet saith he now again, If any man preach unto you otherwise then ye have received, let him be accursed. For he had taught them, as their own Conscience might witnesse, the Doctrine of God and not man, as he intimateth in the next words.

9 Either Saint Paul is not Authentick in this protestation, or else all stand accursed by it, that dare absolutely admit any Doctrine though from an Angels mouth, but upon due examination and sure triall, whether con∣sonant or contrary to what Saint Paul hath left in writing. His meaning notwithstanding in many places as his fellow-Apostle witnesseth, was much perverted. And seeing what was past could not be amended, it seemed ne∣cessary to Saint Peter to admonish others, lest they should be intangled in like errour. But what means had he left to prevent this perverting of Scrip∣tures in them? Either none besides or none so good, as diligent Reading or Hearing the written Word: For such was this Epistle, which for their Ad∣monition he now wrote, and was desirous, questionlesse, all of them should with attention hear or read, lest they also might be plucked away with the er∣rour of the wicked, and fall from their wo••ted stedfastnesse, from which others had already fallen; For what reason? Because they were unlearned: Un∣learned? In what Facultie? In the Scriptures no doubt. For Saint Peter him∣self was learned onely in them, and would not vouchsafe the Secular Arts of that time (standing in opposition unto the Gospel) this glorious Title of learning. And is want of learning and knowledge in Scriptures, the cause of falling from Faith, and former stedfastnesse? And yet must men abstain from reading them, because they are obscure to such blinded Guides, or may minister matter of Contention to contentious Spirits, or occasion of Errour to the erverse? Must we be ignorant in Them, and expert in Other means of * 1.56 Faith; Because Ignorance and want of learning in them causeth Errours in Faith and what other Means soever of mens Salvation? Quis furor hic (shall I say) ne moriare, mort; or rather, no possis •…•…tare, perire? Must we abstain from our spiritual Food, and so •…•…evi ably starve, because some others by

unreasonable or intemperate taking of it have incurred, what? Diseases in∣deed very grievous; Yet such as might easily have been cured or prevented had the diseased been more accustomed to feed upon those plain and 〈◊〉〈◊〉 Prescripts usual in the later parts of Saint Pauls Epistles, as (for example amongst others upon that most General: * 1.57 Through the grace of God, 〈◊〉〈◊〉 given unto me (I say) to every one that is among you, that no man presume to an un∣stand above that which is meet to understand, but that he understand according to ••••∣••riety, as God hath dealt to every man the Measure of Faith.

10 From carefull and assiduous Attention unto this and other like Ele∣mentarie Precepts, those unlearned but presumptuous Readers of Saint 〈◊〉〈◊〉 Epistles might quickly have grown so wise and well learned in Scriptures, as not to have medled with these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so soon, at least not so much, ra∣ther contenting themselves while such they were, like new-born Babes with 〈◊〉〈◊〉 Milk, as much better for their weak digestion then his strong Meat; so the same Apostle had else where expressely written for their instruction, 〈◊〉〈◊〉 not presumed to know above that which was written. E••••ed they had then 〈◊〉〈◊〉 the Truth, and fallen away from their former stedfastnesse, not so much by 〈◊〉〈◊〉 lowing the hard and difficult, as by not following the plain and easie places of 〈◊〉〈◊〉 Paul, able to have conducted them from Knowledge to Knowledge, whose 〈◊〉〈◊〉 〈◊〉〈◊〉 (could they with patience have expected it,) might in good time 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•… the former Difficulties.

Instances enough have been, more might be brought, to evince the ge∣neral Conclusion intimated in the State of the Question before proposed. There is no Occasion or Temptation which may move men to obstinate mistaking or perverting Scriptures to a••et Contentions, but the Scriptures one where or other have a Remedie as easie as soveraigne prescribed against it, so men would be diligent to seek, or resolute to apply it found, in their Practise or Course of life. If some Spi∣ders from the fore-mentioned, or like difficult Places, have suckt poyson; yet other parts of the same Canon teach us to lay aside the Spiders tempera∣ture, even a 1.58 all Maliciousnesse, b 1.59 all Envie, c 1.60 all Indignation or Contention. Though sundry as subtilas Serpents have been mistaken in the Interpretation of some, or have inverted others, yet some third Place teacheth us to joyn the Doves Innocencie to the Serpents subtiltie; and unto both adding the Bees Industry, these very Places, whence others suckt Poyson, shall afford us Henie. For the Word of God is in it self, and unto us (if we be not Spiders to our selves) d 1.61 sweeter then Honey, and the Honey combe.

CAP. XXIV.

That all their Objections, drawn from Dissentions amongst the learned or the Uncer∣tainty of private Spirits, either conclude nothing of what they inten 〈◊〉〈◊〉 or else more then they mean, or (at the least) dare avouch against Gods Prophets and Faithfull People of old.

1 IT is a sure Argument, the Truth on our part is exceeding great, in that all Objections, hitherto brought by our Adversaries (as it usually falleth out in men more eagerly set to offend others then defend themselves, though otherwise unequally matched) conclude, Aut nihil, Aut 〈◊〉〈◊〉, •…•…∣thing, or too much, or all for us against the Objectors. But especially whilest 〈◊〉〈◊〉 seek to 〈◊〉〈◊〉 the Sufficiencie of our supposed Rule, by Dissentions thence oc•…•… 〈◊〉〈◊〉 amongst the learned, or such as should be Guides of others; as their Pr〈◊〉〈◊〉

are curtailed, and will not touch the Points they aim at, so the Conclusion which they would shuffle in, not inferred from the Premises, is above mea∣sure, over-lashing. First, they fail, in avouching that indefinitely of all, which * 1.62 is true only of some Parts of Scriptures. For many are so perspicuous and plain, as they minister no matter of Contention, no, not to the most contentious Spirits pro∣fessing our or their Religion. These, well learned and laid up in mens hearts, engaged in other particular Controversies, would be an excellent Light to ma∣ny other Places, which for want of this Method to most of both sides either seem Obscure, or of the same suite their several Dispositions are. But to omit particular Causes of Heresies or Hereticks perverting Scriptures (else where to be prosecuted) The most general and Primary is the quite contrary to that which our Adversaries assign.

2 They except against Scripture, and say it cannot be the Rule of Faith, nor ought to be so taken of all Christians, because it is so Obscure, and apt to breed Contentions among such as rely upon it. We have sufficiently proved that all Obscurities, all Contentions about the Sence of Scriptures in points of Moment, arise hence; Because we do not admit of it for our only Rule; * 1.63 all Affection to mens persons state or dignity, all private Quar∣rels laid apart. If the Jesuite could prove it should either continue Obscure in points of Faith, or minister matter of Contention to such as conform their lives to the Elementary Rules or easie Precepts therein contained: their Arguments were to some purpose. But while this they neither can nor go about to prove; they shall only prove themselves ridi∣culous Atheists, albeit we grant them all they desire, about the Variety of Opinions (even in places of greatest Moment) among the learned. For, whatsoever they can object to us, either concerning the Variety of Opinions amongst the learned, or such Distraction as might follow thereon in the sim∣ple and illiterate, will conclude as much, both against that Certainty the An∣cient Prophets themselves had of their own Visions, and the stedfastnesse of * 1.64 that Belief which the faithful amongst Gods People gave unto their Predi∣ctions or Prophecies. First it is evident from the Story of Ahab, that lying Spirits did counterfeit Visions then, as the Spirit of Errour doth now the Spirit of Truth; So as the false Prophets had strange Delusions and Appear∣ances, as well as the true their divine Illuminations; whence the Contention amongst the professed Prophets themselves was as great as any now amongst the learned Interpreters of Prophecies or other Scriptures. And from this Contention amongst the Prophets the unlearned, or rather all in that people not Prophets, were, by the Romanist Objections against us, (were they per∣tinent) to waver and halt between the contrariety of Illuminations and Vi∣sions, professed as well by the false Prophets, as the true. † 1.65 Nor will any

Jesuite (I think) be so bold as to deny (lest every man might perceive him to deny more, then possibly he could know) that those lying Spirits in the mouthes of Ahabs Prophets, were then as cunning in imitating true Revelati∣ons, as now in counterfeiting Orthodoxal Interpretations of Truth revealed. Or if this they cal in question, let them resolve us why Idolatry in those Ages, wherein true Prophets flourished most, should be as frequent and various, as Heresies in later times, wherein the preaching of the Gospel is most plentiful. The true Reason whereof as we suppose is this: These lying Spirits were alike apt to imitate Gods several manner of speaking (whe∣ther by means ordinary or extraordinary) in divers Ages. At all times, if we compare either their native Capacity or acquired skil with our own, though in matters wherein we have been most conversant: if to their sag•…•…y we adde their malicious Temper and eager Desires of doing ill, which al∣wayes adde an Edge unto Wit in mischievous Invention: In all these they so far exceed the sons of seduced Adam, that unlesse the Almighty did either 〈◊〉〈◊〉 us by his Holy Spirit, or restrain them in the exercise of their skil (espe∣cially in Spiritual matters, wherewith the natural man hath no acquaint∣ance;) who could, in any Age, be able to discern their Jugling, much less, to avoid their snares, alwayes suited to the present season? Notwithstanding most evident it is, that in Ahabs as in all other times, tainted with the like or a quivalent Sins, the Almighty gives them leave to do their worst; to pra∣ctise with such cunning in every kind, as leaves men, so disposed as these false Prophets were, (until they amend) no more possibility of distinguish∣ing Devilish Suggestions from Divine Oracles, then Ahab had (without re∣pentance) to escape his doom read by Elias and Michaiah. For he had not fallen, unlesse his Prophets had been first seduced; Their Errour therefore was by Gods just judgement, as Fatal as his Fall; both absolutely inevitable upon supposition of their obstinate Disobedience to the undoubted Mandates of Gods written Law. Thus no one tittle of our Adversaries Objections (how the learned should be sure of their interpretations, when others as learned as they are as strongly perswaded to the contrary) but is as directly opposite unto the Certainty of true Prophets Revelations; seeing many, yea most of that Profession, and (in the judgement of man) men of better gifts and places then such as proved true Prophets, were otherwise perswaded; usually such as the people esteemed best, strangeliest deluded.

3 That from this Variety of Opinions amongst the Prophets about their Illuminations, others not endued with the gift of Prophesie were in the self same case, the unlearned people throughout the Christian world are in, wheresoever or whensoever Dissentions arise amongst the learned, admits no question but amongst wranglers. For albeit the excellent Brightness of Divine Truth did necessarily imprint an infallible Evidence in their appre∣hension, to whom it was immediately by Means extraordinary revealed; yet could they not communicate this Evidence or Certainty unto the people, but by preaching the Word revealed, after the self same manner we do. Yea sometime it was only communicated unto them by the * 1.66 Ministery of others, no Prophets. Here let any Jesuite, or other Patron of the Ro∣mish Churches Cause, answer me to these Demands. First, whether the People were not bound to believe the true Prophesies (either delivered by the Prophets own mouthes, or read by others, or directed to them in writing) to be the Word of GOD; and to reject the contrary Doctrine of false Pro∣phets, as Delusions? Secondly, whether, if the ordinary People of those times could by any Christians, though private men in later, may not

by the same Means, distinguish the Word of God (being in like sort read, or expounded or preached unto them) from the Word of Man? The Word remains stil the same; the Truth of it better confirmed unto the World, by the continuance of it in power and strength throughout all Ages intermediate, wherein Gods Spirit (by which it was first manifested to the Prophets, and written in the Peoples hearts) hath been more plentiful then before, especially since the Revelation of the Gospel; most plentiful in this present (if I may so speak) the second time of Grace. Our Argument then stands good (A fortiori) If every private man amongst GODS People of Old might and ought Believe, and believing Obey, his Word revealed to others, only read or expounded unto him, rejecting all contrary or erroneous Doctrines; the People of this Age must do the like: and all Objections pos∣sible against the judgement of modern private Spirits, conclude as much against all private persons of Ancient times: For, their Means of knowing the Prophets Illuminations or Visions were ordinary; such as we have now; liable to all exceptions that can be made against our knowledge or perswa∣sion of the true Sense of Scripture; But neither theirs nor our Imbecillity in knowing, or Facility of erring, was or is any just Exception why the Scri∣pture should not be a Rule to both. Albeit all the Papists Arguments might be urged with far greater probability against them who were to Believe Pro∣phetical Writings first. For more easie it is to Assent unto Particulars contain∣ed in a general Canon already established by the approbation of former Ages and confirmed by joynt consent of Parties most adverse and contrary in the interpretation of several parcels; then to admit the general Canon it self for the undoubted Word of GOD, or yield obedience to the Particulars therein contained. Yet were the Ancient people bound to admit the Pro¦phesie of Isaias, Jeremiah, as the undoubted Word of God; albeit unknown to their Ancestors, but only in the generality of Moses doctrine: much more (as we conclude) may Christians, now living, assent unto the true ex∣positions or particular contents of these Prophesies, or other Scriptures; of whose absolute Truth in general they do not doubt, and of whose 〈◊〉〈◊〉 articu∣lars they may now behold the sundry Opinions and Expositions of divers Ages.

4 To presse the former Arguments more fully parallel'd to our present Controversie, a little farther: I would demand of any Jesuite, whether the Word of God taught by the Prophets, (who were to win credit by their skil, not presumed skilful for their Authority in the Church, or credit in Common-weal) or the definitive sentence of the High-Priests or others in eminent place, were to be the Rule of Israels Faith? Whether the Peoples distraction in following some one false Prophet, some another, fewest of all, the true Prophets, most, their High-Priests and men in Authority; might exempt any from acknowledgement of such Prophesies, as in the issue pro∣ved Divine, for the Rule of their Belief? If that People, either upon the Va∣riety of Opinions, or the Authority of the Priests or others, might reject the Word of God, either preached unto them by the Prophets or read by others; or appeal from It to any visible company of men; on whose decrees they might safely rely: then may the Romanists with some probability teach men to rely upon the decrees of their Church, for their infallible Rule, not upon Scriptures only. But if the People of those times were bound to rely upon MOSES Law and the Prophets Writings, against all the World be∣sides, albeit joyntly conspiring to teach them otherwise, though with Glo∣zes and pretences of Moses Authority: then much more must these Wri∣tings

be of like Authority unto us. And all the Mimical Objections which the Jesuites can frame to this or like purpose [If the Scripture be the Rule of Faith, and must be discerned by private Spirits, how comes it to passe that Cal∣vin expounds it one way, Luther another, Zwinglius a third, and yet all think they have the Spirit?] are the very same in effect, with the false Prophet Zedekiah's Exception against Michaiah, * 1.67 When went the Spirit of the Lord from me to speak unto thee?

5 Zeclekiah had four hundred more of his opinion; and this People had been very dull, if conscious of their own factious greatnesse, they could not have pleaded all the Papists Arguments against Michaiah; all that can be drawn from the Universality or Authority of the Church: All which have meer ignorance or incogitancy of a Divine Providence for their Root, but branch themselves in their after-grouth into positive Atheism, and contradictious Infidelity. First their Authors (the Priests and Jesuites) erre, not know∣ing the Scriptures nor the Power of God, able to lead men unto Life, by this written Way, though narrow and private, yet straight and plain: After∣wards (as if they were Satans sworn Takers, or authorized Purveyo••••s to furnish Hell with guests) observing some, who rather idly wish or loosly profer, then seriously purpose or earnestly strive, to enter in at the streight Gate, either sail in their first Adventures, or finally miscarry; they watch hence all opportunities of haling Passengers to their broad beaten Catholick Way, which almost all heretofore have gone, as they brag, wherein a blind man, so he will follow his Guide, cannot easily trip; so I think, until both come at the very Pit-brink of Destruction, whereunto it tends directly and infallibly. But is this your Catholick Way more plain or better beaten then rebellious Israels or Judahs was? Could not these also (whilest backed by their blinded Guides) have mockt at private Spirits, and bestowed Titles up∣on Gods true Servants, (because in number fewest and most opposite to their Prelates) as foul and odious, as Sectaries, Schismaticks, or Hereticks? Or did these willingly and wittingly go astray, as knowing their wayes to be the wayes of death? † 1.68 Therefore my people is gone into captivity (saith the Lord) be∣cause they had no knowledg. Ignorance, the Nurse of your Devotion, was the true Mother of their Superstition and Idolatry: yet was this want of Knowledge, which thus proved the fertile Seed of all their insuing Misery, the native Fruit of their former Negligence in not practising the known Precepts of Moses Law. And because increase of Ignorance in Gods Word did breed in them a greater delight of hearing Lies, and pleasant things, then the Truth, he gave them their Lust, as he had done their Forefathers Quails in his displea∣sure. ‖ 1.69 Son of man (saith the Lord unto his Prophet) these men have set up their Idols in their heart, and put the stumbling Block of their Iniquity before their face: should I, being required, answer them? Therefore say unto them, Thus saith the Lord God, Every man of the House of Israel, that setteth up his 〈◊〉〈◊〉 in his heart, and putteth the stumbling Block of his Iniquity before his face, and cometh to the Prophet, I the Lord will answer him that cometh, according to the multitude of his Idols: That I may take the House of Israel in their own heart, be∣cause they are all departed from me through their Idols.

6 This evidently proves, that unlesse the Moral Law be duly practised, and those stumbling Blocks which the wicked set before their faces removed: to seek after such a facile, inerrable Rule, as the Papists have framed for direction in points of Faith, is, to solicit a snare for their own Souls, as no doubt God gave the Romans, for their distast of his Word and that longing after Genulism a 1.70 before mentioned, this broken Reed, whereon to this day

they rely, as he had done the Israelites a King in his wrath. And though in every Age, since the Goths and Vandals over-ran the Empire, God hath rai∣sed up some poor Michaiah to withstand their state-Prelates: Yet those lying Spirits, which possessed Ahabs Prophets, have ever born greatest sway in that Church, seducing Princes and People, as they had done Ahab, by multitude of Voices, to their own Destruction. That the Romanists can produce men of great fame and note through many Generations for their defence in some one point or other, it skils not much. For as God, in * 1.71 times past, suffered Prophets or Dreamers to take opportunity, from their strange Predictions, of inticing his people to Idolatry, forbidden by his written Law: so in every Age, his Providence permits men of excellent Gifts, and great skill in Scriptures, to have, yea to seek to establish their plansible Errours under pretences of Revelations, secret Assistance, or abundant measure of his Spirit; that by this means he may try our Fidelity in searching Scriptures, and Diligence in trying Spirits, as he did the Israelites by such presumptions of Divine Prophesies, or Visions. And if amongst this great Variety of Opi∣nions I might deliver mine, as freely as I willingly submit it to each sober Prophets Censure, (much more to the Correction of my lawful Superiours) I should (for ought I yet see to the contrary) avouch; first, that no Christian in any Age, but is oft put upon his Trial Whether he love God or the great Ones of this world more? Whether he will Confesse or Deny Christ before men? Secondly, That, during these dayes of Peace and Security which we now enjoy, our Acquital or Condemnation in both the Two former main Interrogatories, stands especially, up∣on our abandoning or abetting their Errours, in some points of Danger, whose Worth in others we justly admire. So much addicted are we, for the most part, to such mens persons, as have been Gods Instruments for our good, that upon often experience of those wholesome Medicines wherewith their shops are plentifully furnished, we swallow down whatsoever there we find: when as perhaps the disease they had to deal with, or some other circumstances of the time, were such, as required an extraordinary Medicine, which whilst we administer without mixture of like Ingredients, or not upon the same Occasi∣ons, we may chance to poyson both our selves and our Patients. Others of us again are so much accustomed to politick Observation, that we common∣ly make no other trial of Divine Truths, then by some such forinsecal form of proceeding, as is used in secular Inquisitions; wherein determinations go by calculation of most Voices. But unlesse the Lord did suffer us to have plausible shews and goodly inducements in the worlds sight, for Believing that which is contrary unto Truth; our Faith should not be sincere, nor as an Armour of proof to resist all temptations; seeing there is no man almost but is apt by Nature to follow a multitude, to do that which publick Laws have judged evil, much more to think or Believe as most men, or men most esteemed, do. On the contrary, if we look into our Calling, † 1.72 Not many wise men after the flesh, not many noble are chosen of God. Such as are His, ought to be like Him in this, that they see not as men (not as Natural men, be they ne∣ver so many) see, nor judge not as they judge.

7 The stay whereupon they, as in all other Difficulties, so especially in this Trial of Spirits, must rely, is his Providence; which in time wil bring the Truth to light, and daily diffuseth the odour of life, able, (were not our Senses dull or prepossessed with the fragrant Smel of earthly Pleasures) to lead us to that invisible Truth which in this life we must follow not by View, but by Faith. Yet not by Faith, if we take the Jesuites for our Guides who in this pre∣sent Controversie play false Huntsmen, alwayes seeking to bring us from the

Prints of Gods Providence, unto the Pathes and foot-steps of Men, that have corrupted their wayes; casting the form of secular Proceeding before our eyes, so to withdraw us from following him who hath sweetned the 21 wherein we breath, with the words of Eternal Life. If men would be so mad, as to frame their lives according to their Doctrine; Hell it self could not wish a more Devilish Means to make men Christians in conceit and At heists or Infideis in heart. And yet besides the Impiety of all other kinds of Heresies or Infideli∣ties that are or have been; this of theirs is the most palpably absurd, and most contradictory to the Rules of Reason and Principles of Arts received by all, For if the Arguments they bring against us conclude any thing at all, they conclude as much against all Certainty of secular or natural Sciences.

8 And because (whether purposely, or as meer Instruments managed by Satan, to what use they know not) they still labour to make civil Modesty but a mask for Infidelity; rightly judging though to a wrong end) ingenuous Humility and mens lowly conceipts of their own worth the fittest disposition, whence utter distrust of Gods Favour towards such poor Creatures, as men so minded deem themselves, can be wrought; and if once wrought and deep∣ly planted in soft minds or humble hearts, the only sure Foundation, whence they can hope to raise their Blind Implicit Faith: It shall not be amiss, whilst we prosecute the second Branch of their immoderate Folly, last mentioned to discover withall, and partly dissolve, The Snares which they have set for the Simple and Ingenuous.

CAP. XXV.

How far, upon what terms or grounds, we may with Modesty dissent from the Ancient, or others of more excellent Gifts then our selves: That our Adver∣saries Arguments impeach as much the Certainty of Human Sciences as of private Spirits.

1 LEt it be granted, that many Places of great Moment are diversely ex∣pounded by learned men: what will hence follow? That not the greatest Schollars in reformed Churches can be as sure of their true Sense and Meaning, as the Pope? Not, unlesse you first can make it evident, that Learning or Subtility of wit is the only Means, whereby the true sense of Scriptures can be found out. And this being proved; you must assure us that the Pope is alwayes better learned then others; otherwise he may fail as wel as they. Or if you admit not Learning for the only Means of distinguishing Doctrines, as indeed it is not; yet must you secure the world, that the Pope hath all those other good Qualifications, whose want caused the learned to erre. Or if you require neither one nor other of these, you must prove that the best Gifts of God, the peculiar Attribute of whose Glory, is, to be no Re∣specter of persons) are infallibly entailed to a certain succession of men, with∣out all respect of Learning, Wit, or Honesty. Lastly you must prove that the Holy Ghost was a Private Spirit, and might erre, when he said, The Lord gi∣veth Grace to the Humble, Or, the Law of the Lord, Wisdom unto the Simple: And that our Saviours words, Ventus spirat ubi vult, did not import, (as he meant) that his Spirit might enlighten whom he pleased: For if all these and that Deus cujus vult miseretur, be true; who can hinder Him or His Spirit to open the eyes of some less learned, to behold clearly the true Sense and Mea∣ning of that Scripture, wherein many excellent Writers have either erred or

been overseen? or who can hinder God (if these places be true) to reveal his Will to little ones, and keep it secret from the wise, and mighty, because it is his pleasure so to do? and that for this end, that men should learn to rely upon his Mercy, and Providence; not upon the Authority or Skill of Men. Or who can hinder his Omnipotency even in this Age to make his Power seen in our Weaknesse? If this his Power be not limited now: then may he stil both reveal the true Sense and Meaning of his Word in some points, unto men of lesse Capacity in others; and furnish them with ability too, for demonstrating by Evidence of Argument, and surest Grounds of Rea∣son unto others, that this sense must needs be the true sense, and that all other Interpretations given of the same places, by men otherwise excellent for their Learning and Skill in Scripture, cannot stand with those Principles of Chri∣stian Faith, which all sorts of Believers stedfastly Believe. Must such a man, or those to whom God reveals the Truth by his Ministry, doubt of the Evi∣dence of the Truth revealed, and mistrust Gods Word; because others as learned, or more learned then either he that hath the Truth revealed unto him first, or they that take it from him, are of another mind? He must veri∣ly by this Objection. For a Jesuite would say, Why should he not think others as likely to have the Spirit, as himself? Let him esteem of them, as far better Scholars and men indued with as great, or greater Measure of Gods Spirit then himself; for so the Scripture teacheth us not to be wise in our own conceipt, * 1.73 but to think better of others then of our selves. And again, † 1.74 the Spirits of the Prophets are subject to the Prophets.

2 And yet both these Rules concern the greatest Scholars, and most skilful Interpreters in some degree, as well as the meanest. For none is so ab∣solutely good, none so far exceeds another; but in part may be exceeded by him. Nor doth this Christian Modesty, which the Scripture thus teacheth, bind any Christian soul, or ingenuous mind, to such absolute servility, as the Objection must inforce upon all, if it prove ought: For there is no ingenuous man, especially of meaner gifts, but will in heart, and con∣science acknowledge many, both Ancient and modern, for far more ex∣cellent Scholars then himself: and yet be fully perswaded in Conscience, that in sundry particulars he hath the Truth on his side which they oppugne; and the true sense of Gods Spirit in some points wherein they have erred, or were ignorant. For neither wil an indefinite Proposition, in matters whose revelation depends upon the free Wil and Liberty of Gods Spirit, and are in respect of us contingent, infer every particular: nor will one or sew particulars in any point infer an Universal Proposition, or such as we call ve∣ra ut plurimum true for the most part. Now to say & believe, that such a man is a better Scholar and of far more excellent gifts, is but indefinite, not in∣finite, for the extent of his Scholarship, or gifts beyond mine: Wherefore it wil not hence follow, that he is a better Scholar, or interpreter in this, al∣beit he be so in many, or in most other particulars; much lesse will it follow, that I am a better Scholar or interpreter then he, because I am better seen in this one, or few particulars. The Consequence, or Corollary of which two Assertions, is again as evident: [I may without breach of Modesty think I have the Truth on my side in sundry particulars, against him that is far better seen in Scriptures, and other Sciences, then my self.] For albeit he were much better seen in both then he is: yet are his gifts measured as well as mine; al∣though God hath given him a greater measure of such gifts, then me. Wherefore, as I would willingly yield unto him in infinite others; so may I safely dissent from him in this or •…•…r particulars, that are contained in the

small measure of Gods gifts upon me; without any just censure of Arrogan∣cy, or breach of Modesty, for entring the lists of Comparison with him ab∣solutely. For now we are to be compared but in this one, or few Cases; not according to the whole measure of Gods gifts in us; which I acknowledge far greater in him, and reverence him as my Superiour for them. And as I acknowledge him absolutely for my better, so is he in these particulars, in some sort, to yield Superiority unto me. Christian Modesty teacheth eve∣ry man not to be hasty, or rash, in gain-saying the Doctrine of the Ancient or other men of Worth; but rather binds him to diligence in examination of the Truth, to use deliberation in gain-saying the Opinions of men better learned then himself. But Christianity it self binds all Christians, not to believe mens Authority against their own Consciences; nor to admit of their Doctrines for Rules of Faith, be they never so excellent, un∣lesse they can discern them to be the Doctrine of that great Prophet. Cui DEUS non admetitur Spiritum: He cannot fail in any thing, and whatsoever He saith, or what his SPIRIT shall witnesse to my Spi∣rit to have proceeded from Him, I am bound to Believe. But for men to whom God gives his Spirit but in measure, albeit in great measure, because I cannot know the particulars unto which it extends, I neither may absolutely refuse, nor absolutely admit their doctrines for true, until I see perfectly, how they agree with, or disagree from his Doctrine, of whose Fulnesse we have all received. And even the Truth of their Writings, to whom he hath given his gifts in great measure, I am to examin, by their Consonancy un∣to that small measure of his undoubted gifts in my self, so far as they con∣cern my self or others committed to my charge. And in the confidence of Gods Promises, for the increase of Faith and Grace, to all such as use them aright, every Christian in sobriety of spirit may by the Principles of Faith, planted by Gods singer in his heart, examin the Sentences, and Decrees of the wisest men on earth: to approve them, if he can discern them for true; to confute them, if false; to suspend his judgement, and limit the terms of his disobedience unto them, if doubtful; and finally to admit or reject them, according to the degrees of their Probability or Improbability, which he up∣on sober, diligent, and unpartial search directed and continued in reverence of Gods Word, and sincere love of Truth, shall find in them.

3 All the Arguments which they can heap up from the Variety of Opini∣ons amongst the learned (albeit they could make a Catalogue of Confusion in this kind, as long as the tower of Babel was high) can only prove thus much; That no man (especially no man indued with the gift of interpreting) may * 1.75 rely upon any other mans Opinions, Expositions, or Decrees, with∣out further examination of them: but only upon the Scripture it self, which never varieth from it self, nor from the Truth; for this cause to be admitted as the only Infallible Rule of all Divine Truths, whereunto every man must conform his Belief and Perswasions. For even this Va∣riety of Opinions, about the particular Sense or Meaning of this Ca∣non of Truth, amongst such, as joyntly acknowledge the Infallibility of it in general, is a sufficient Reason to disclaim any mans Authority for the Rule of Faith: seeing Experience shews such Variety, and Par∣tiality in them; and the general Foundation of Faith, (held by all thus dissenting) binds every man to Believe, that the Scripture is not subject to any of these Inconveniences. This undoubted certainty of it, when it is rightly understood and perceived, should incourage all to seek out the right Sense and Meaning of it, (which once found, is by all mens consent

the surest foundation of Faith, for by our Adversaries consent it is the Ground of the Churches Faith (and where they cannot presently attain unto it, to suspend their judgements, and not to follow mens Authorities (but onely in Particulars, whose Generals are contained in Scripture) lest they may lead them against the true Sense and Meaning of it. And if men generally should have no other Ground but mans Authority, or Believe this or that to be the Meaning of Scripture because such a man or companie of men doth tell him so: besides his wronging of Gods Spirit herein, he should also wrong many other men, oft-times far better learned, and skilfull in Scriptures, more dear in the sight of God, and better acquainted with his Spirit, then are they, on whose Authoritie he relies. Every one to whom God hath given a wise heart, and Power in Scripture, might justlie challenge him of Partialitie and Disobedience, in not giving as much to his Authoritie, as to the former. But as the Truth, revealed unto him by the meanest of Gods Servants, binds his Conscience to Believe it: so the Varietie of other mens Opinions, (be it ne∣ver so great, the Authors and Favourers of them never so well learned, never so stiff and confident in maintaining them,) ought to be no Motive, either to disswade him from assenting unto the Truth known, or to discourage him in the industrious and sober search of it, by such good Means as God hath ap∣pointed for his Calling. For there hath been as great Varietie of Opinions in other Sciences and Faculties, as in Divinitie: yet no later Jesuite, nor other learned Papists, that I have read or heard of, for these diverse hundred years, have sought to prove, that no man can be certain he knows any thing, because many think they know that which they do not. Or if any Jesuite will re∣nounce Aristotle, and revive the old Academicks Opinion, [That there can be no certainty of any thing, but onely an Opinion:] our Universities shall be ready to answer him, albeit hereby they should disenable their supposed infallible Rule as much as ours. In the mean time, holding Aristotles Doctrine, about the certaintie of Sciences for true, they answer themselves in all they can Object against us in this Point. For they neither denie a Certaintie in secular Arts, because many erre: nor do they perswade young students in their Schools, to give over their studious and industrious searching into speculative Sciences, because many have taken much pains in them to little purpose: Nor do they hold it sufficient for good scholars in such matters, to relie wholly on other mens judgements, without any triall of Conclusions, or ex∣amination of Arguments, according to the Principles of those Sciences which they have professed. In a word, the Varietie of Opinions hath not yet occasioned them to create a Pope of Arts, and secular sciences, albeit such a Creature were (by their Arguments) much more necessarie, or (at least) lesse harmefull in those Faculties, then in matters of Religion. For in them we have no promise for the assistance of a secret Teacher, the true Illumi∣nator of our souls, whose Authority is as infallible, as the Spirit of Truth. Aristotle takes it for an infallible token that there is a Certaintie to be had in Sciences, because all men think themselves certain in their Perswasions of things that may be known: as well those that know not the Truth, but onely think they know it, as those that know it indeed. If Aristotles Ar∣gument (which the Jesuites so acknowledge,) be good: then is their Ar∣gument in this Cause most absurd. Many men (say they) perswade them∣selves they know the right sense of sundry places in Scripture, when they do not, therefore no man, no private man, no man but the Pope, (qui neque Deus est neque homo,) by any search or industrie, can be sure that he hath it. Whereas by Aristotles reason,) which indeed is a Rule of Reason)

the contrarie rather followes, That there is a Certaintie to be had concern∣ing the Truth and true sense of Scripture by all such as seek it aright) be∣cause even such as erre, and seek it amisse, are strongly perswaded of their Certaintie in it. From the same Topick do the Schoolmen and other judici∣ous Contemplators prove a Certaintie of true and perfect Blisse, able alone to satiate the greedie Appetite, and stay the unconstant longing of mans Soal, because even misereants and such as indefatigablie hold on like Dromedaries in those ungracious Courses which in wiser Heathens sight lead directly unto Infalicitie and true Miserie, cannot cast away all conceit of Happinesse from which they wander but rather suppose it to be seated in those sensuall Plea∣sures which they follow. Yet would our Adversaries Arguments disprove all Certaintie in apprehension of true Happinesse with greater proba•…•… then they can impeach the assurance of private Spirits in any other point-of Faith, as might (to omit other reasons) be proved by this one; Because some of their Popes (none of which as they suppose can erre in ordinary matters of Faith) never have any tast or apprehension of true Happinesse.

4 Of the manner of knowing the true Sense of Scripture, occasion will be given us in the last part of this Discourse: of the Impediments which trou∣ble most men in this search, and of the Original of all Errors in Divine Mr∣ters, and the Means to avoid them, we shall speak, by Gods assistance, in the Article of the Godhead. Thus much may now suffice, that no man ought to be disinayed in seeking, or despair to find the true Sense and Meaning of Scriptures, in all Points necessarie for him in his Calling, because other men, much more expert in all kind of Learning then himself, have foully er∣red in this search, and finally missed of that they sought. For out of the Rules of Scripture already set down, when such Temptations shall arise in our brests, we may quell them thus. They who have gone astray, were much better learned then I in all kind of Knowledge: It may be they were hence more confident of their Gifts; for scientia inslat, their excellent Know∣ledge might puss them up with self-conceit; and he that is wisest of all hath said, I will destroy the Wisdom of the Wise, and the understanding of the Pruden: * 1.76 shall be bid: it may be, as they were exceeding Wise, so they much gloried in their Wisdom: but I will seek to glorie onely in the Lord, of whom I have received every good Gift I have, and will alwaies esteem this best, which shall teach me not to rejoyce above that which is meet in any other: As they were Prudent, so it may be they were Proud, and the Scripture saith: Deus resistat superbis, God resisieth the Proud and such as trust too much to their own conceit. As for me I will not be high-minded, but fear, for the same Scrip∣ture tels me, Deus dat gratiam humilibus, yea grace to understand the true Sense and Meaning of his gracious Promises made in Christ. And in confidence of them, I will continue these my daily Prayers: Lord grant me true, unfained, Christian Humility, and with it, grace, to know the wonderfull things of thy Law. Others have erred, of far more excellent natural parts, even men of deepest reach and surest Observation. It may be, as their Wits were stronger, and their Understandings riper: so their Wills were unrulier, and their Desires or Affections greener. But O Lord break the stubbornnesse of my Will, purifie my Heart, and renue a right Spirit within me: so shall I see thee, and thy good∣nesse in thy Word, which shall enlighten me to teach thy Waves unto the wicked, and convert sinners unto thee: so shall thy Law, thy perfect Law, convert my Soul, for thy Testimonies are sure, and give Wisdom to the Simple. Yea but they * 1.77 who first instructed me in thy Word, do dissent from me in the interpreta∣tion of it. It may be they have not followed those Rules which thou taughtest

them, Lord give me grace to meditate aright upon thy Testimonies, so shall I have more understanding then my Teachers. But what if the most reverend and An∣cient Fathers of former times were of a contrary mind? O Lord they were * 1.78 faithfull servants in the House, and yet faithfull but as Servants, not as thy Son: and it may be thou didst suffer those thy worthy Servants to go awry, to try whether I thy most unworthy Servant would forsake the footsteps of thine anointed Son to * 1.79 follow them: but Lord teach me thy Statutes, so shall I (in this point wherein I differ from them) have more understanding then the Ancient. Thy Name hath been alreadie glorisied in their many excellent Gifts, all which they received of thy bounteous hand: and it may be that now it is thy pleasure, in this present Difficultie, to ordain thy praise out of such Infants mouthes as mine. They out of this thy fertile and goodly field have gathered many yeers Pro∣vision for thy great Houshold thy Church, but yet either let somewhat fall, or left much behind, which may be sufficient for us thy poor Servants to glean after them, either for our own private use, or for that small flock which thou hast set us to feed. And let all sober-hearted Christians judge, yea let God that searcheth the very heart and reins, and Christ Jesus the Judge of all mankind, give judgement out of his Throne, whether in reasoning thus, we are more injurious to the Ancient Fathers deceased, then they unto the Ancient of dayes, and Father of the World to come, in denying the free Gifts and Graces of his Holy Spirit, unto suc∣ceeding, as well as former Ages. We reverence the Fathers as men endued with an especiall measure of his Grace, as men that have left many excellent Wri∣tings behind them, fit for the instructions of later Ages as well as former: They will not honour God as much. For their Arguments conclude, if any thing, Him to have been a gracious God, and his Spirit a Guide onely of some few Generations of old: but in this present, and all late past, They make him a God, his Spirit a Guide, and his Word a Rule, onely of the Pope, who must be the onely God, the onely Guide, and his Decisions about Scripture the onely Rule of all other mens Faith, yea a Rule of Scripture it self, as shall after∣wards appear.

Notes

• * 1.1

  1 Cor. 11. 19. 〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.2

  •…•… 14. 4 James 4 3.
• * 1.3

  Mat. 7. 〈◊〉〈◊〉.
• * 1.4

  The true Use of the Magi∣stracie and Ministery for avoyding Schismes and Contentions.
• * 1.5

  The Grosnesse of our Adver∣saries Excepti∣ons being a branch of their general Ex∣tremity menti∣oned, cap. 4. sect. 1. further to be prosecuted, lib. 3. sect. 3. cap. 11.
• * 1.6

  Omnes ••••r∣reti•••• qui scri∣ptur••m au∣•…•… reci∣piunt, ipsas sibi videntur fectam, cum su••s potius ••e∣ctentur •…•… Aug. epist. 222. ad Con∣sentuur.
• † 1.7

  〈1 paragraph〉〈1 paragraph〉.
• ‖ 1.8

  〈1 paragraph〉〈1 paragraph〉.
• a 1.9

  •…•… cum admonuit ut ab ijs tanquam à falsis prophetis caveremus.—Videntur prophe••, sunt character & quasi externa species, sed prophetae •…•… externa specie non ostendunt nobis genuinam S. S. sententiam, led ad•…•… collocatas, tanquam abominationem (ut eleganter Origenes 〈◊〉〈◊〉 •…•…) 〈◊〉〈◊〉 loco sancto. Eadem de causa vocantur lupi tapaces, qui vestimentis induti sunt ovi•••• Va∣•…•… Disputat. 1. quaest. 〈◊〉〈◊〉 pun•…•… paragr. 6.
• b 1.10

  Haec ideo recitavi, ut quoniam universi 〈◊〉〈◊〉 •…•…in suam •…•…ionem ••icut D. Petrus inquit depravant. (2 Pet. 3.) Intel•…•… ce••te non in •…•…tam esse universalem illam, & ad salutem hominum accommodissimam authoritatem, totius fide•…•…, quam inqu•…•…mus. Valent. loc. ci••at.
• * 1.11

  Our appeal∣ing to Scrip∣tures 〈◊〉〈◊〉 no s••••h Pre∣sumption of Heresie in us, as the refusall of triall by them, is of An∣tichristianism in the Adver∣sary.
• * 1.12

  2 Thess. 2. 11.
• * 1.13

  What advan∣tage the Ortho∣doxes have of Hereticks in trial of Contro∣versies by Scri∣ptures.
• † 1.14

  Matth. 4. Joh. 22. 13. Now shall the Prince of this world be cast out.
• * 1.15

  The Argu∣ments pro••••sed in the last chap∣ter can have no Ground, to prove ought a∣gainst us, but this: Sathan is more pow∣erfull or skil∣full in Scrip¦tures then Christ; or more ready to help his In∣struments then Christ to assist his Cho¦sen.
• * 1.16

  〈1 paragraph〉〈1 paragraph〉
• * 1.17

  That the Fa∣thers, if we take the li••e∣rall plain Grā∣matical Sense of their words, attribute as much to Scrip∣tures as we do, our adversaries cannot deny. May we not then safely think, they meant what their words naturally im∣port? No, Va∣lentian hath found out a Mystical Inter∣pretation of them. Tom. 3. disp. 1. qu••st. 1. punct. 7. paragr. 5. Quen admo∣dum quando uni Personae divinae al qua perfectio divinitatis absoluta tribuitur, intelligunt Theologi, ab ejus perfectionis communione creaturas tantum excludi, non autem Personas alias divinas quae sunt ejusdem naturae: Ita Sancti Patres sicubi Scripturae authoritatem solam ad fidei q••••stiones finiendas valere significant: Ecclesiae certè authoritatem, quam item pro divina habent, & quam ipsa nobis com∣mendat Scriptura, minimè excludunt, sed alia five testimonia, five argumenta, quae sint tantum humana. Nam si non ita intelligerent, profecto nunquam illi in controversiis fidei, ipsa per se authoritate Ecclesiasticae traditionis ad probandum ••••rentur. At utuntor ea ipsi frequentissimè & utendum esse docent. As the non consequence of this Collection, so how f••r the Fathers did urge the Churches Authority, how the most pregnant Speeches that can be found in any of their Writings must be •…•…∣ted, will easily appear, if we consider the Two former distinctions: The one between the Infallible Rule of Faith, and the Mems or Motives inducing us to Believe: The other between that Conditional Assent, which in Cases doubtfull we must give to the Vi∣•…•… Church, and that Absolute Belief, which is onely due unto Scriptures: The Fathers used the Churches Authority against He∣•…•…, as we do theirs against Novelists, not as a Rule whereby finally to examine or determine Divine Truths, but as a 〈◊〉〈◊〉 to bridle presumptuous gainsaying Opinions generally received or supposed for true, by men of sincerity and skill in Divine Misteries.
• * 1.18

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

  •…•… of the other differing but as the resolution of Quick-silver into •…•…. The City of 〈◊〉〈◊〉 likewise 〈◊〉〈◊〉 all God willing elsewhere appear) •…•…, the other the daughter, each evidents 〈◊〉〈◊〉 the 〈◊〉〈◊〉 •…•…) why the •…•… Rome with the name of •…•… Romish filthinesse.
• * 1.20

  Gen. 11. 7.
• * 1.21

  In the begin∣ning of his Hermathena.
• † 1.22

  The reason why our old English parti∣cipates most of Buttery-hatch-Latin.
• ‖ 1.23

  That such was the disposition of the Romans at that time, as would easily condescended to admit a mixture of Pa∣ganism, may ap∣pear out of S. Au••••ius •…•…st books de Civi∣tate Dei, and Salv••anus de providentia.
• a 1.24

  As may ap∣pear out of s••me works going under the name of Gregory the great, and Gregory of ••owers Hi∣story.
• * 1.25

  Our Church was in the Ro∣mish Synag••gue as a little porti∣on of sine Gold, in a great mass of D••osse, until the flames of Persecution se∣vered it and made it conspi∣euous.
• * 1.26

  The miserable and shameful Persecution of •…•…o.
• * 1.27

  Jam olim an∣te annos 400. Prapositus quidam vene∣randus Stenel∣densis interro∣pabat Deatum •…•… vellum inquit, ••••ite, Sancte pater, si p••••∣sens •…•… cis 〈◊〉〈◊〉 membris tanta fortitudo in sua haeresi, quanta vix reperitur etiam in valdè religiosis Christi fidelibus. •…•… 〈◊〉〈◊〉, apud nos Haeretici, qui in sustragiis mortuorum & orationibus sanctorum non confidunt: (mark the •…•… ) •…•…mia caeteras{que} afflictiones quae pro peccatis fiunt, ajunt justis non esse necessaria: purgatorium ign•…•… concedunt: altari Corpus Christi sieri negant: Ecclesiam apud se esse dicunt, non habentes agros ne{que} •…•…. Novin us etiam ex istis nonnullos esse raptos à populis nimio zelo permotis, & nobis invitis in ignem patros & •…•…; qui tormentum ignis non solum in patientia, sed & cum laetitia introierunt. Vellem igitur scire, Sancte pater, unde in Diaboli memb it tanta fortitudo. Driedo Lib. 4. de Eccles. dog. & scrip. cap. 5.
• * 1.28

  Nihil simile haber con∣stantia Ma••∣tyrum, & per∣tinacia hare∣ticorum, quia in illis pietas, in istis duritia cordus con∣temptū mortis operatur. Bernardus Han. 66. in Canticum Can∣•…•….
• * 1.29

  •…•… qu•• ad judi∣cand••s on nes fidei quaestio∣nes divinitus est 〈◊〉〈◊〉, procul dubio est accon•…•… 〈◊〉〈◊〉 ad cogn•• s••••ndos & Cavebdos 〈◊〉〈◊〉 on nes fidei contratios. Scriptura sacra sic composita est, ut experientia etiam doceat, eam per se solam, non 〈◊〉〈◊〉 regulum accommodatam esse ad decl••••andos errores, qu•• arcano Dei judicio esse velut lapidem ostensionis, ••ia •…•… pedibus insipientiu••, ut qui veliut ••a sola niti sacitin••è impingant & errent, Valent. Tom. 3. disp •…•… Sect 6.
• † 1.30

  The like blasphenous Speeches he iterates, in the very next paragraph.
• ‖ 1.31

  It seems his Meaning as that the Scripture by Gods just judgement, is a Snare to all such as rely infallibly upon it alone, even because they rely upon it alone.
• * 1.32

  The place ci∣ted by 〈◊〉〈◊〉 Wisd. 14. 10, 11.
• * 1.33

  Luke 16. 31.
• * 1.34

  So the Councel of Trent it self declares Sess. 14. cap. 2.
• * 1.35

  John 21. 16.
• * 1.36

  To 〈◊〉〈◊〉 P•…•… the •…•… toward Confusion of Ge•…•…sm and Christianity which cannot symbolize, or rather their in perfect •…•… 〈◊〉〈◊〉, 〈◊〉〈◊〉 as the •…•… is 〈◊〉〈◊〉 then 〈◊〉〈◊〉 of the Ingredients taken apart; Thus Lodovicus Vives •…•… of 〈◊〉〈◊〉 Au•…•…n. (lib. 14. De civi ate Dei. cap. 18. 〈◊〉〈◊〉 •…•… terr••na civitas lici •…•… 〈◊〉〈◊〉 & 〈◊〉〈◊〉 (such Vives) non 〈◊〉〈◊〉 prohibit•…•…: quem ex legibus de con•…•… D•…•…. 25. 〈◊〉〈◊〉 Augustious testatur es••e jure civili v••••••te Ron 〈◊〉〈◊〉 〈◊〉〈◊〉 permisa, quae •…•… div••••s. H•••• illi nol••••t, qui 〈◊〉〈◊〉 gentili•…•… em 〈◊〉〈◊〉 & co•…•… Cheistianismo laborant, •…•… impatiente n•…•… Christianis••um •…•…ent.
• † 1.37

  So 〈◊〉〈◊〉 in his •…•… such matters 〈◊〉〈◊〉 M••••∣h••••n 〈◊〉〈◊〉 and hi•• Success••u••s, as a m•••• night •…•… had •…•…ed 〈◊〉〈◊〉 〈◊〉〈◊〉∣〈◊〉〈◊〉 It is •…•… I•…•… in •…•…, and n••t a••mit the same as good against themselves, many of whose Popes, (by their •…•… the most •…•… of then, that have been, or may be, they all •…•… M••hon••••. Sed illis as triplex ••i••ca siontem suit, then •…•… that can •…•…ut 〈◊〉〈◊〉 object int••mpe••ancy to Luthe••, or Infa••••y to •…•… and •…•…sation) and u••ge their forged Blemishes to the •…•… life, Death, or Doctrine, as their Catholick Religion •…•… it ••ad) might any w•••• prejudice ours: the inti••ty of their •…•… ssity utterly •…•… ethe•••• Religion.
• * 1.38

  By Gods good Providence for the poor Indi∣ans 〈◊〉〈◊〉, it was, no doubt that the Spa∣nish Catechists did not use this which we call the A••••s••les C••••ed, 〈◊〉〈◊〉 they might have been th••••e 〈◊〉〈◊〉∣s•…•… to over∣〈◊〉〈◊〉 in th•••• 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•… of the •…•… men∣tioned in that Creed or con∣fession which they following Aquinas have used, as Josephus A∣••••s••a com∣plains. l. 5. de pr••••aranda Ind. Salute cap. 7. De sancta vero Ecclesia articulus à vulgaribus catechistis fere omittitur, ••••usam 〈◊〉〈◊〉 〈◊〉〈◊〉∣nor, quòd in mysteriis Fidei explicandis, non tam Symboli Apostolici seriem sequantur, quàm usitatam •…•… ••••st••i∣butionem articulorum fidei in septem ad divinitatem pertinentes, & toridem ad h••••anitatem, &c.
• † 1.39

  John 〈◊〉〈◊〉 was converted by this Method, as he himself expresly witnesseth in his Epistle to his Country-men, whom he well hoped to win by his labours in this kind: the best use he knew of the Popes Authority, was such as is incident to ordinary ••agistra••••, (whether Ci∣vil or Ecclesiastick) only to constrain the Jews to read his Book (as our Laws bind Papists to hear Sermons) and for this pur∣pose he intreats the Cardinal, unto whom he dedicated his labours to solicite thus much at the Popes hands. •…•… ut Ecclesia authoritatem habeat discernendi verba Dei à verbis hominum, sensum Dei ab humano sensu non h•…•… Canus, lib. 5. cap. 5. post medium. Quod si aliam authoritatem praeter scripturam necesse est esse infallibilem, Quae doceat id quod in fide est maximum, nempe scripturae ipsius doctrinam esse in universum divinam: profecto est insania (sane editions have, insamia, but falsly as I think) non credere illam ipsam authoritatem infallibiliter item docere, qu•• 〈◊〉〈◊〉 s••nt••ntia 〈◊〉〈◊〉∣jusmodi divinae doctrinae. Valentianus loco saepius citato, paragrapho. 5.
• * 1.40

  〈1 paragraph〉〈1 paragraph〉.
• * 1.41

  John 5. 44.
• * 1.42

  Joh. 7. 12, & verse 17.
• * 1.43

  John 7. 22.
• * 1.44

  Deut. 1. v. 16, & 17.
• * 1.45

  Joh. 5. ver 41.
• * 1.46

  Qui ficti potest, ut quae doctrina tam 〈◊〉〈◊〉 ab ho∣minibus adul∣teratur ut in patt•…•… in ominum e•• rorum adva∣•…•…, eadem si•• acc••mmo∣da••issnia, ap∣posi••ssi•• ••{que} re•…•…a ad ••e∣ijc•••• dum omnes omni∣no 〈◊〉〈◊〉: Non maris hoc 〈◊〉〈◊〉 sta∣re potest quā si quis diceret, illud esse ac∣commodatis∣simum reme∣d••••m ad 〈◊〉〈◊〉 vid••n sum, ex quo accideret omnes cacu∣tire quicunque ••i••rent caci. Valentian loco ••aepius citat. p••ragr. 6.
• ‖ 1.47

  Non est mi∣tum si Pelagi ani dicta no∣stra in sensus quos volunt de••o••quere conantur: quando de Scriptur is san∣ctis, non ubi obscure ali∣quid dictum est, sed ubi clara & aporta sunt testimo∣nia, id sacere con••u•• verunt, more quidem •…•…run etiam •…•…∣tum, Augustin li. 2. de Nupt. & concupise. cap 31. This was the place which Valentian (as wa•…•… in the •…•…ter of this 〈◊〉〈◊〉) 〈◊〉〈◊〉 prove the Insufficiency of Scriptures for composing Controversies, would have observed. The Reader, I doubt not, will •…•… sha••e •…•…th, or ••••th, that either could not or would not see ho•• easily these men would have wrested the Trent Council, •…•… Rule they can imagine. 〈◊〉〈◊〉 restraining such evident perversnesse we acknowledge the necessity of a lawfull Magistratie, •…•… in this or like doth to way argue an absolute Infallibility in determining all Cases of Controversies.
• * 1.48

  Gal. 5. 26.
• † 1.49

  1 Pet. 2. 12.
• ‖ 1.50

  Rom. 12. 2.
• † 1.51

  And good reason the poo∣rest Creature living should tender the eter∣nal Welfare of his Soul, as much as the Pope doth the transitory health of his Body.
• ‖ 1.52

  Vide lib. 1. cap. 10. par. 2.
• * 1.53

  The Popes drift in per∣mitting his ••aitie to lock into the Holy Scriptures and behold the Majesty of God speaking in them (a matter heretofore held as dangerous for them as for the Israelites in time past to have approached the Holy Mount) is just like the Devils in carrying our Saviour into a high Mountain to shew him all the King∣•…•… of the earth, and the glory of them. The condition annexed to the Popes Donative is the self same with that the Devil ad••ed 〈◊〉〈◊〉 his profer, All these will I give unto thee if thou wilt fall down and worship me. For none may enjoy Scriptures but with double acknowledgement of absolute Homage unto the Pope as the sole and supreme Judge of all Controversies concerning them: 〈◊〉〈◊〉 whom all Right unto the Means of their Salvation must be derived. Which kind of Worship is altogether as de••••g••uory to Gods •…•…as that which Sathan demanded of our Saviour, or any other Idolatry that is or hath been, as shall (God willing) here∣•…•… appear.
• † 1.54

  〈1 paragraph〉〈1 paragraph〉
• * 1.55

  Gal 1 v 8. From this place Valentian af∣ter his 〈◊〉〈◊〉 manner, would force an Argu∣ment to prove the necessity of a perpetuall infallible Au∣thority to denounce viva voce the like Anathema's against Hereticks. Whereas S. Pauls words, if we consider all Circumstances, do exclude any such infallible Authority or Judge of his Meaning or other Scripture by which he supposed all other Doctrines should be examined. And as a learned Papist well observes upon these words of S. Paul to Timothy, The scriptures are able to make thee wise unto salvation (2 Tim. 3. 15.) The Scriptures which he had learned (to wit the Old Testament) might perform the same to him in his absence which S. Paul had done in his presence; as he saith, sine schola Simonis, as we may adde, •…•…ne schola Papae, without the Popes cursing or blessing. Vide Sasbout in 2. ad Timoth. cap. 3.
• * 1.56

  That there is no danger can come by reading Scriptures for which the scriptures have not present re∣medy.
• * 1.57

  Rom. 12. 3.
• a 1.58

  1 〈◊〉〈◊〉 2. 1.
• b 1.59

  Gal. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• c 1.60

  〈◊〉〈◊〉 〈◊〉〈◊〉. 16. & 4. 5.
• d 1.61

  〈1 paragraph〉〈1 paragraph〉
• * 1.62

  Wherein our Adversaries Proofs come short of what they aim at.
• * 1.63

  Partiality either unto our own or others Opinion is the only cause of Contention amongst men, and Dissention from the Truth, even amongst such as a knowledge the Scripture for their Rule of Faith: for it is one thing to say they make it, another indeed to make it or use it as the Rule of Faith, in their Practise or Course of Life. Whence our Adversaries Objections drawn 〈◊〉〈◊〉 Contenti∣ons amongst reformed Churches are easily answered. For these are not occasioned by relying upon the Scripture, but because sundry in reformed Churches do in Deed, as the Papists both in Deed and Word, disclaim it for the Rule of Faith.
• * 1.64

  Wherein their Conclusions o∣ver-reach.
• † 1.65

  These Sedu∣cing Spirits hopes were not so despe∣rate as to make them leave their womed trade, even in Saint Cypri∣ans time. Spiritus insinceri & vagi, qui postea quam terrenis vitiis immersi sunt, & à vigore coelesti terreno contagio recesserunt, 〈◊〉〈◊〉 desmunt perditi perdere, & depravati errorem pravitatis insundere. Ho•• & poetae daemonas vocant, & Socrates in∣•…•… se & regi ad arbitrium damonis predicabat-. Hi ergo spiritus sub statuis atque imaginibus consecratis delite 〈◊〉〈◊〉. H•• 〈◊〉〈◊〉 suo vatum pectora inspirant, extorum fibras animant, avium volatus gubernant, sortes regunt, oracula effici∣tu•• salsa veris semper involvunt: nam & fallentur & fallunt, vitam turbant, 〈◊〉〈◊〉 inquietant. 〈◊〉〈◊〉 quod Idola Di••∣••••osunt. Thus he spake of his own experience, as he adds: nec aliud his ••rudium est, quam à Deo homines avocare, & ad 〈◊〉〈◊〉 〈◊〉〈◊〉 sui ab intellectu verae religionis avertere: & cum sint ipsi poenales, quaerere quas ad 〈◊〉〈◊〉 comi••es, qu•••• •…•… en soul fecerint errore participes. Hi tamen adjurati per Deum verum à nobis, statim cedunt, & fatentur, & de 〈◊〉〈◊〉 〈◊〉〈◊〉 extre coguntur. These were the effects of Christs triumph over Satan sure pledges that the strong man was 〈◊〉〈◊〉 cast cut. And the like power had not been so manifest before among the Sons of men.
• * 1.66

  〈1 paragraph〉〈1 paragraph〉.
• * 1.67

  1 Kings 22. 24.
• † 1.68

  〈◊〉〈◊〉 5. 15.
• ‖ 1.69

  〈◊〉〈◊〉. 1••. 〈◊〉〈◊〉▪ 〈◊〉〈◊〉▪ 〈◊〉〈◊〉▪
• a 1.70

  •…•…
• * 1.71

  This Law of Deuteronomie holds true in proportion throughout al Ages. If there arise among you a Prophet, or a Dreamer of dreams, and give thee a sign or wonder, (And the sign and the won∣der which he hath told thee, come to Passe) saying, Let us 〈◊〉〈◊〉 after other Gods which th••u hast not known, and let us serve them, Th••u shalt not ••ea••ken to the words of that Prophet, or un∣to that Drea∣mer of dreams▪ for the Lord your God, pro∣veth you to know whether ye love the Lord your God with all your heart, and with all your soul, Deut. 13. 1.
• † 1.72

  1. Cor. 1. 26.
• * 1.73

  Phil. 2. 3.
• † 1.74

  1 Cor. 14. 32.
• * 1.75

  That this 〈◊〉〈◊〉 •…•… the 〈◊〉〈◊〉 should rather move all 〈◊〉〈◊〉 Christians to 〈◊〉〈◊〉 all in •…•… 〈◊〉〈◊〉 of men then to rely up∣on any.
• * 1.76

  •…•… 14.
• * 1.77

  •…•….
• * 1.78

  Psal. 119. 99.
• * 1.79

  Heb. 3. 5. Psal. 119. 100