IT is an old saying, that Ʋniversus Mundus ex­ercet histrioniam, but I think never more veri­fied in any Age than in this. There was a time when the Devill plaid his part in the shape of a Dragon with seaven heads and ten horns, Rev. 12.3, 7, 9. But after the war [Page 2]in heaven between Michael and his Angells on the one side, and the Dragon and his Angells on the o­ther, the Dragon was cast out into the earth, and his Angells were cast out with him. But he continued to play the part of an old Serpent still which deceiveth the whole world, Leo Serm. 6. de Epiphan. Adversarius qui in apertis inefficax persecuti­onibus tecta nocendi arte desaevit; and no marvell if intelli­gent spirits are very subdolous and full of craft, Bernard in Quadrag. Serm. 5. Eum nimis astutum fecit tam natura subtilis, quam longa exer­citatio malitiae ejus. And afterwards he found as powerfull means to doe mischief to the Church of God, Gladio oris, by the sword of the mouth, as formerly he had done ore Gladii, by the mouth or edge of the sword, even by another Beast who had two horns like the Lamb, Rev. 13.11, 13. but spake like the Dragon. And [Page 3]this Beast first was operative by de­ceit: For he did great wonders, so that he made fire to come down from heaven on the earth in the sight of men, and deceived them that dwelt on earth by the means of his miracles. This is that Man of Sin St. Paul speaks of, whose comming was in the effectuall power of Satan, in signs and lying wonders, and in all deceivableness of unrighteousness, 2 Thes. 2.9, 10. and by his cunning practices got at length as many heads to his body, and horns to his head, as the Dra­gon had, and got him a mistress too like himself, the Whore of Babylon, whom John saw Rev. 17.6. drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: Witness the slaughters made, and barbarous outrages committed upon the Waldenses, who first proclamed to the world that Rome was the Whore of Babylon, and the Pope [Page 4]Antichrist. But in these later days the Lord hath blasted that Man of Sin with the breath of his mouth, and broken off many horns of the Beast, which hath provoked those Antichristian Generations in a ve­ry high degree, Rev. 12. and the Devill undoubtedly hath now greater wrath than ever, because he knoweth that he hath but a short time. Now of late yeers his greatest Proctors the Jesuits have not spared to profess despair of prevailing in their cause by dispu­tation, as appears by Westons Pre­face to his Book, De triplici hominis statu; The Gordian knot of Con­troversies in Religion must be cut assunder by some Alexanders sword. Belike this sect was privy to some intentions on foot for the raising of such Meteors as at length have broken forth into those storms which since have exercised all Germany, if not all Christendom in the West: And I have read a [Page 5]discourse written by one who was sometimes Secretary to the Pope, discovering the practices of those times, and relating a counsell for the propagating of Religion, ere­cted and instituted by Clemens Octavus that whining Pope, there­by concealing the bloody and bar­barous intention of his heart; some say that for all his whining he was as impure as bloody. Now these courses wherewith they tra­velled many years, being now brought forth unto the light, I wonder not a little that they per­sist in their motive learning, which of all others is of the basest allay, and hath more of the nature of a charm than of a medicine to cure Error in a rationall way: For I can­not be perswaded otherwise, but that some vile Jesuite hath an hand in this Argument to style himself a Preacher of the Gospell, for though he holds the Pope to be Judge of Controversies, yet I presume when [Page 6]he preacheth he doth not take his Text out of the Popes Canons, but out of the Word of God; and we know there are Dutch Jesuits, as well as Spanish Jesuits, and I have heard, that when the Armini­an quarrells were rife in the Ne­therlands, some Jesuits have insi­nuated themselves amongst them, and preached in their Congregati­ons, to promote the Arminian cause, though not known to be a­ny other than their own Mini­sters.

This Preacher of the Gospell shapes his discourse at pleasure, calling it a Perplexing Question, or a Doubtfull Case of Conscience, whereas it contains nothing but a threed-bare and old worn-out Ar­gument; he was ashamed to say that it proceeds concerning the Scripture, lest the conscience of e­very sober Christian should rise a­gainst it, therefore he balks that, and shapes it to proceed, Concern­ing [Page 7]the foundation of the Religion of the Protestants and others which have made a separation from the Pope. Now this foun­dation is no other than the Scrip­ture of the Prophets and Apostles, which S. Paul calls the foundation whereupon the Church is built. And the Perplexing Question and Doubtfull Case of Conscience comes to this, Whether the Scrip­ture or the Pope be the foundati­on whereupon the Church is built? I do not well understand what he means by distinguishing those who have made a separation from the Pope, into Protestants and others; for none separate from the Pope, but by reason of the corruptions they finde in the Church of Rome in the way of Error and Heresie, Superstition and Idolatry, and their bloody and barbarous dispo­sition against all those that cannot brook her abominations; and Protestants have their name from [Page 8]their protestation against these their courses.

As for the Question, Whether any Christian bee altogether and infallibly certain of his Faith and Religion by the holy Scriptures, and safely rely upon it against all tentations and objections? Is this the Perplexing Question? Is this the Doubtfull Case of Conscience? It is now above 1600. years since Christs Resurrection, and the com­ming down of the Holy Ghost up­on the Apostles on the day of Pen­tecost; who ever was known to make question of this in the Church of God, untill this last hundred years, wherein so great and generall a separation hath been made, not from the Church of God, but from communion with the Church of Rome? After Christs practice in incountring Satan, and that after a manner competent to every simple Christian, not disco­vering the Devills adulterating [Page 9]the Text, Psal. 91. He shall give his Angells charge over thee to keep thee in all thy wayes, which last clause in all thy ways, the Devill omitted, but replying, ( Mat. 4.) It is writ­ten, thou shalt not tempt the Lord thy God; and reprehending the Saddu­ces for not knowing the Scriptures and the power of God, imputing their error to this their ignorance; and shewing how little need there is that any man should rise from the dead to tell men of that place of torment in case they have Moses and the Prophets, and that who so will not believe Moses and the Prophets, neither will they be­lieve though a man rise from the dead, Luk. 16. and counselling the Jews to search the Scrip­tures, Joh. 5. and justifying them in their opinion, thinking them to be sufficient to direct them unto everlasting life: Afterwards the A­postles submitted their Doctrine to be examined by the Word of [Page 10]God. The Bereans being commen­ded for this, ( Act. 7.) and profes­sing that the Scriptures are able to make us wise unto salvation through faith in the Lord Jesus Christ, 2 Tim. 3.15. After the an­tient Fathers have called the tri­all of Controversies to the Word of God, and Constantine at the Councill of Nice referred all the Bishops there assembled to pro­ceed according to this; and both Chrysostome and Austin have pro­fessed that all things necessary to salvation are clearly set down in Scripture; and in the Controversie between Hierome and Austin about Pauls reproving Peter, whether it were done seriously, or in pretence onely, Hierome pleading variety of Fathers for his way, and Austin op­posing the clear evidence of the Text against them all. And Pa­pists themselves, many of the more ingenious sort of them, having been found to confess that [Page 11]the last resolution of our faith ought to be made into the Word of God; and the contradictory nature of the Popish. Tenet in proving the true Church by the Scriptures, and the Scriptures by the Church, having been made manifest to the world by Divines. After all this, I say; that a Preacher of the Gospell should be brought upon the Stage to propose such a Question, as Whe­ther any Christian can bee certain of his faith by the holy Scriptures; nor propose it onely; but to call it A Perplexed Question, and a Doubtfull Case of Conscience, is so unshamefast a course, as in my judgment it becometh none but such an one as hath a mores fore­head, and cannot be ashamed.

Yet I consider the condition of these present times in Germany, where the Antichristian Congre­gations have confederated them­selves, and taken counsell against Gods Secretaries, and as Pharaoh [Page 12]pursued the Israelites thinking to overtake them, and that their lust should be satisfied upon them, so these have not onely thought so, but done so; it is not impossible but that some weak Preacher of the Gospell may fall into their hands, and be so charmed with fears, or hopes, or both, as to be drawn unto their lure, and brought to do them this piece of service, as to propose such a Que­stion, and name the child after this manner: For these times are the very hour and power of dark­ness, and Satan is not yet bound, though we trust his binding is not far off. And it is not strange that men should be given over to be­lieve lies, and to become some Je­suits Proctor, calling men to re­lieve a scrupulous and perplexed conscience, and to intreat all Chri­stians (especially the Calvinists Di­vines and Preachers) with all due respect to give a Solution to this [Page 13]proposed Question, and this in Dutch, whereas I had thought that this Question had neither being, life, or motion in any other part of the Christian world, but onely in this our England. Well, let us consider wherein the perplexity of this Question consists, or what it is that makes it.

Disc. Our Religion is our Faith; Faith either saves or condemus; justly ought we therefore to be able to understand and prove our Faith.

Cansid. The first proposition, That our Religion is our Faith, is brought in to no purpose, the Ar­gument here used subsists well e­nough without it, such as it is. The faith that saves is an act in man; but that which is to be proved, is no act in man, but the object of that act, the thing believed; what conscience the Author of this dis­course had I know not, but I doubt he will appear to be but of lit­tle wit.

Disc. But now there ariseth a great doubt to me, and others of the simpler sort of Christians, Whether it be pos­sible for us to have an infallible cer­tainty of our Faith out of the holy Scriptures, and so consequently to rely and trust to this faith as to an unshaken foundation.

Consideration. Let my Faith be never so certain, and my Re­pentance and good works never so sincere, I trust neither to the one nor to the other; Christ is the Rock and foundation where­upon Gods Church is built, upon which we are built by the know­ledge of Christ, and faith in Christ, and in him alone I trust both for the keeping of me in this know­ledge and faith of Christ, and for the bringing of me thereby unto salvation, as Paul saith, 1 Cor. 1.20. I know whom I have trusted, and I know that he is able to keep that which I have committed to him. And 1 Cor. 1.30. God hath made him unto [Page 15]us wisdom and righteousness, sanctifi­cation and redemption.

Who so doubts whether it be possible to have any certainty of faith out of the holy Scriptures, I demand of him, whether he doubts of the possibility for a man to have any certain faith at all, or no; if he doubts whether this be possible, who seeth not that it is more fit this Question should be proposed in the first place, and upon the so­lution thereof, and not afore, to proceed to inquire by what this certainty may be had; if he doubts not but that this is possi­ble, let him shew us how or by what means he is assured hereof, as namely, whether by naturall reason, or by the word of the Pope, or by the word of an Angell. And indeed if the Question were pro­posed indifferently and fairly with distinction, we should soon per­ceive how little cause there is to call this a Perplexed Question, or [Page 16]a Doubtfull case of Conscience, though these forms savour of no learning, nor judgement; for the perplexity that is found in this Ar­gument is not in the Question, if it be, it is the meer fault of the propounder exhibiting it in per­plexed terms, the meaning where­of cannot be easily unfolded; but rather in finding out the truth thereof, and that is onely in case the reasons be of equall moment on both sides, wherewith the truth is incombred; so that the light and convincing evidence thereof cannot easily break forth and ap­pear. Then as for a case of Con­science that is a very alien notion, and ill applied in this place: for cases of Conscience are onely tou­ching what we ought to doe in a certain case; but this is onely tou­ching possibility of assurance, as, Whether we can have any certain faith by the holy Scriptures. But let us proceed distinctly, And

[Page 17]1. Let us inquire, Whether a man can have any certain faith at all? I answer. 1. They may; for many have had it, as it is defined by S. Paul, Heb. 11. to be the evi­dence of things not seen, the ground of things hoped for; and there the Apostle reckons up a Catalogue of many that had such a faith. I presume the propounder of this, if he be a Christian, makes no question hereof: And that A­braham the Father of the faithfull, Rom. 4.18, 19, 20. was such a one, who against hope believed in hope, and being not weak in faith, he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, and that all the true children of Abraham have the like faith as Abraham had. 2. But then let us distinguish when we treat of pos­sibility, this may be understood ei­ther in reference to the power of Nature, or in respect of the power [Page 18]of God; and according to this di­stinction I answer, That it is utter­ly impossible to believe this by power of Nature, Mat. 16. Flesh and blood hath not revealed this unto thee, but my Father which is in hea­ven; and 1 Cor. 2.14. The naturall man perceives not the things of God, for they are foolishness unto him, nei­ther can he know them because they are spiritually discerned; And Esa. 53.1. Who hath believed our report? and to whom hath the arm of God been revealed? And Joh. 12.39. Therefore they could not believe, be­cause Esaias saith again, he hath blin­ded their eyes, and hardned their hearts, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them; And Rom. 8.8. They that are in the flesh cannot please God, and consequently they cannot have faith, for surely by faith we please God. But then on the other side, it is most true, that by the power of [Page 19]God a man may believe, Act. 18.27. They believed through grace. And Phil. 1.29. To you it is given not onely to believe in him, but to suffer for him, and to believe and find mercy at Gods hands are all one, Rom. 11.30.

Now if it be granted that faith may be had in what degree of cer­tainty soever, what sober Christi­an can make doubt but that if que­stion be made about the means whereby we may have it, it may be had by holy Scripture as well as by any other means? yea and far better, considering that faith is in the proper notion thereof the as­sent to somewhat from the autho­rity of the speaker, and if the spea­ker is but a man, it is no better than faith human; if the speaker be God, that and that alone makes it to be faith divine. Now we all confess, that the holy Scripture is the Word of God, and therefore if by any word faith may be had in [Page 20]what degree of certainty soever, sure it may be had by the Word of God; yea and that no other way can Divine Faith be had but by the Word of God, not by the word of the creature, whether man or Angell. And if faith may be wrought by the power of Gods Spirit in the heart of any man, he that makes question whether this may be done by the holy Scrip­tures, had need of some good mea­sure of Ellebore to purge his brain, for he seems to me to be in the next degree to a mad-man; for see­ing faith is no faith, unless it de­pend upon some word, that God should work his faith by another word than his own, is as uncouth and contradictious assertion I should think as ever was heard a­mong the learned. But it may be this Author through the confusion of his wits, hath not hitherto been so happy as to deliver himself fairly of his own meaning: There­fore [Page 21]let us take notice of the Dis­course it self, whether it may bear any better state of the Question than yet we have been acquainted with: For I guess that in the issue the state of the Question will come to this,

Whether it be possible for us by the holy Scripture to have any certain assurance of the meaning of it.

Disc. The reason of our doubting is this, Both Papists and Calvinists hold­ing contrary opinions, do maintain & prove by the holy Scriptures (as they suppose) the contrary to that which the Lutherans hold; seriously affirm­ing, that in the Scriptures the Luthe­ran Religion is condemned, and theirs confirmed. Which thing no man will deny to be an evident Argument of the obseurity of theholy Scriptures. If there be two Physicians of equall learning, and of the same intent in cu­ring the sick, that is, alike desirous to cure the disease, and if these Physi­cians should out of one and the same [Page 22]Book gather, the one, that a Fever is cured with wine, and the other, that wine is as bad as poyson to them that have the Fever, how, I pray, shall we know which of these two to take part withall? A man can gather nothing, but that the remedy for that disease is obscurely expressed in that Book.

Consid. The sum of all this is, that the Scripture is obscure; and that which the Author would in­fer from hence is this, therefore it is impossible to be sure of the meaning of it; whereby now I per­ceive the Perplexed Question and Doubtfull case of Conscience comes but to this in plain terms, Whether it be possible for a man to be sure of the meaning of Scripture; the Author maintains the Negative, & proves it, because the Scripture is obscure, and the obscurity of Scripture he proves by this, that men differ in the exposition of it: Now this I will examine in order, and first observe the dodging dis­position [Page 23]of this Author, and ma­nifest evidence of his corrupt af­fection, and that he comes to this work with an intention not to seek the truth, but to circumvent it ra­ther: For whereas the force of his Argument to prove that the Scrip­ture is obscure, is but this, that Divines differ in the interpretati­on of Scripture, yet it served his turn rather to instance in Papists and Calvinists joyning together in the interpretation of Scripture contrary to the Lutherans. Might he not as well give instance in Pa­pists and Lutherans holding toge­ther in interpretation of Scripture contrary to the Calvinists? Might he not as well have instanced in Lutherans and Calvinists joyning together in the interpretation of Scripture contrary to the Papists? undoubtedly he might, for it is but an indefinite proposition, and the matter is clearly contingent. Now [Page 24]an indesinite proposition in a con­tingent matter is confessed in Schools to have no greater force than of a particular proposition: As much as to say, they differ one from another in the interpretati­on of some Scriptures. Now this may very well be true, not onely of Papists differing from Prote­stants, but of Papists differing from Papists, as Maldonate from Janse­mus, and Protestants from Prote­stants, not onely Lutherans from Calvinists, but one Lutheran from another, and one Calvinist from a­nother in the interpretation of some places of Scripture. Nay, doth not one Father differ from a­nother after this very manner? And do not Modern Divines, even Papists as well as Protestants, take liberty of dissenting from all the Antients, in the interpretation of some places of Scripture? Witness Maldonate in the interpretation of that Mat. 5. Blessed are the poor in [Page 25]spirit, who takes a way of inter­pretation different from all the Antients, by his own confession. And Cardinall Cajetan when he was put upon the studying of Scripture by occasion of his confe­rence with Martin Luther, who would hear nothing but Scripture, see what a profession he makes in his entrance upon writing Com­mentaries on the Scriptures, Si quando occurrerit novus sensus Tex­tui consonus, nec à sacra Scriptura, nec ab Ecclesiae Doctrina dissonus, quamvis à Torrente Doctorum sacro­rum alienum, aequos se praebeant cen­sores: And when Austin takes no­tice of the multiplicity of transla­tions of the Scripture, he was so far from being offended thereat, that he professed there was more profit than damage redounding thereby to the Church; and why may it not be so by different inter­pretations also? it being more easie to judge which of them is the [Page 26]right, or by refuting them all to find out the true interpretation, than at the first dash to find out the true meaning.

2. Observe the absurd and ma­licious carriage of this Author. 1. In shaping different Religions, according to different interpreta­tions of Scriptures, whereas I have shewed, that the force of the proposition is onely a particular, namely, that they differ in the in­terpretation of some places of Scripture, which difference I have shewed may be found, and ever hath been found more or less, e­ven amongst them that are of the same Religion, as amongst none have been more different inter­pretations of Scripture found, than amongst the Antients; yet what Christian is found to be so impu­dent and immodest, as to lay to their charge that they differed in Religion; and look how many dif­ferent interpretations of Scrip­ture [Page 27]were found amongst them, so many different Religions there were amongst them? he might as well profess, that the Papists a­mongst themselves, the Lutherans amongst themselves, and the Cal­vinists amongst themselves are of different Religions.

3. We acknowledge different o­pinions between Lutherans and Calvinians; so no doubt there are different opinions among the Lu­therans themselves, and the Cal­vinians themselves, but we utter­ly deny there are different Religi­ons. The Lutherans we hold to be true Churches, agreeing with us in the fundamental points of faith, and likewise in being free from I­dolatry; for albeit they have Ima­ges in their Churches, which we conceive to be a very dangerous thing, yet they doe not worship them; and although they hold reall Presence in the Sacrament, yet they do not adore it.

So that albeit we think some of their opinions are contrary to the Scripture, and they think the like of some of ours, yet neither we say of their Religion, nor they of ours I trow, that it is contrary to the Scripture, much less that it is condemned in Scripture.

But come we to the main scope of this Authors Discourse, which is to prove that the Scriptures are obscure, and from thence to infer, that we can have no assurance of the true meaning of it. To this we answer,

1. By denying the consequence, which is this, Divines differ in the interpretation of Scripture, there­fore the Scripture is obscure.

And I prove the absurdity, and untruth, and weakness of it.

1. It is weak; for at the utter­most it proves that it is obscure but in some places: For this diffe­rence of interpretation is but of some places, as I have shewed, and [Page 29]the force of the proposition I have shewed to be no greater than the force of a particular.

2. It is absurd; for by the same reason I may proue, that the Scrip­ture is clear, thus: That Scripture is clear in the interpretation, wherein men of different opinions and different Religions doe agree; But men of different opinions and Religions do agree in the interpre­tation of divine Scripture; there­fore the divine Scripture is clear; and indeed it will be found that we agree in the interpretation not of some onely, but of many places of holy Scripture. Now what ab­surd a course is it for a Disputant so to dispute, as that his Argument may be retorted with as good force against him; yea, and much more? For when men of different opinions are found to differ about the interpretation of a Scripture, it may be this ariseth from the love of their own opinions, which [Page 30]makes the Scripture seem to sound the same way, but when they a­gree in the interpretation of Scrip­ture, notwithstanding their other differences, this argues the Scrip­ture to be clear enough: Nay, we know Bellarmine will dislike an o­pinion, and Maldonate an interpre­tation of Scripture, for Calvins sake, striving to differ from such as they hate, though without all just cause, and to wrest the Scrip­tures to serve their turns.

3. Lastly, the Consequence is as untrue, as it is weak and absurd; for the cause of this difference may be in the darkness of their under­standing, who take upon them to interpret it, rather than in the darkness of the Scripture it self, which whether we consider the Law or the Gospell, each of them is termed light by the Spirit of God. Thy Law is a Lanthorn to my feet, and a light unto my pathes, saith David, Psal. 119. And of the [Page 31]Gospell our Saviour speaks, Light came into the world, but men loved darkness rather than light, Joh. 3. the greater will be their condem­nation.

And as for the instance proposed to prove the Consequence, of two Physicians, 1. The particular pro­posed is most inficete, and a meer fiction without all colour.

2. Yet I doubt not but Galen and Hipocrates in divers places may ad­mit different interpretations: Therefore I answer,

1. This also may arise not so much from the obscurity of the Text, as from the fault of the In­terpreter.

2. It is a most alien course, to compare the Word of God, and the word of Man together; for man may contradict himself, God cannot; man may forget one time what he delivered at another, God cannot.

3. There is a vast difference be­tween [Page 32]the things of men and the things of God; so that whereas naturall reason and naturall in­struction may be sufficient to ina­ble a man to understand the wri­ting of another man, yet onely supernaturall illumination is suffi­cient to inable a man to discern the things of God; yet I confess, on this particular some judicious rea­der may think to find a flaw, yet I presume that upon serious con­sideration that attempt will prove but vain, and none but a Socinian will oppose in this, who denies all fides infusa, and acknowledgeth none but acquisita, faith naturall, and shrewd suspicions that way are betrayed by Mr. Chillingsworth, as if he acknowledged no faith, but faith naturall.

2. But be it granted, that the Scripture is obscure. 1. Consider the force of this proposition, it is but an indefinite, and the matter is apparently contingent; for un­doubtedly [Page 33]it was at the good plea­sure of God to speak after what manner he thought good: Hence it followeth, that the force hereof is but the force of a particular pro­position, as much as to say, that the Scripture in some places is obscure, or some places of Scripture are ob­scure. And indeed Gregory of old hath professed that the holy Scrip­ture is like unto a ford, wherein a Lamb may wade, and an Elephant may swim; and before him S. Paul tells us, that it contains both milk for babes, and strong meat for men; there is enough, and that plain e­nough, to satisfie the hungry; and there is also enough, and that ob­scure enough, to prevent non-sea­ling, especially in the Prophe­cies for the times to come. The first promise of the Covenant of Grace was this, the seed of the wo­man shall break the Serpents head: Here is a double mystery in general notions carried, the one the myste­ry [Page 34]of Christs Person expressed by the seed of the woman, but impli­ed to be somewhat more, yea much more, even such a one as should break the Serpents head; the other the mystery of his Office, carried onely in this generall noti­on of breaking the Serpents head. In this time of grace we know this to have been brought to pass by his dying for our sins, and his rising again for our justification. Had this been known to Satan, as now it is to us, is it credible that hee would have perswaded Judas as he did to contract with the high Priests to betray him into their hands? that were Judas like after he had betrayed his Master to goe forth and hang himself: For we know that upon the Cross he spoi­led Principalities and Powers, and made a shew of them openly, and triumphed over them. The day of Christs Resurrection undoubt­ly was a day of extreme confusion [Page 35]to the Devill, and all his Angells of darkness: So the Jewes had they known this mystery of his Person, they would not have crucified the Lord of glory, 1 Cor. 2.8. but this wisdom of God in a mystery was hid from them, 1 Cor. 2.7. and because they knew him not, nor the words of the Prophets which were read every Sabbath day, they fulfilled them in condemning him, Acts 13.27. But if all things necessary to sal­vation are plainly set down in ho­ly Scripture, as both Chrysostom a Greek Father, and Austin a Latine Father, have concurrently de­livered, what are we the worse for the obscurity of the same? 2. But suppose all were obscure, yet are there not degrees of obscu­rity? Amongst Writers in all Languages there is this difference, some write more obscurely, some more clearly, as amongst the Greeks, what difference between Chrysostome and Epiphanius this [Page 36]way? among the Latines between Tertullian and Cyprian? yet who doubts but even Tertullian may be understood, and that by Cyprian, who was wont to call for him in these terms, Da mihi Magistrum; so amongst School-Divines, Aqui­nas and Durand are perspicuous and clear, not so with Scot or Caje­tan; so Alvares fair and clear, Na­varrettus à Dominicanto, but all a­long labours of obscurity as a man doth of the Gout; whether he un­derstood himself or no, I know not, sure I am he torments his Reader, yet by pains and intenti­on of study the difficulty may be overcome, as I have found in part, but I do not think any knowledge in him worthy to be redeemed with the like labour; never any thing tormented me more unless it were the construing of Dr. Jack­sons English, yet no where els that I know save in treating of the Di­vine Essence, Prov. 14.16. Now the [Page 37]Word of God hath taught us that knowledge is easie to him that will understand. If thou callest after knowledge, and criest for understan­ding: If thou seekest her as silver, and searchest for her as for hid trea­sures; Then shalt thou understand the fear of the Lord, and finde the know­ledge of God, Prov. 2.3, 4, 5. espe­cially as touching all things neces­sary unto salvation. 2. But sup­pose it were very obscure through­out, is not God the Author able to instruct us in his own meaning, and make us assured of it? And hath not our Saviour assured us, that if earthly Fathers know how to give good things to their children, much more shall the heavenly Father give the holy Spirit to them that ask him. The holy Apostle teacheth us this saying, 1 Joh. 2.27. That an­noynting which ye received of him dwelleth in you, and ye need not that any man teach you, but as the same annoynting teacheth you all things,— [Page 38]Hereupon Nider a Papist, in his Consolatorium timoratae Conscientiae, acknowledgeth, that every childe of God hath the direction of the Spirit to lead him into all truth necessary to salvation. And cer­tainly the truth of Gods Word is infallible, Cui non potest subesse fal­sum As for the certainty ex parte Scientis, 1. That God can work in such a measure as he pleaseth. 2. Yet we know in the best there is the flesh lusting against the Spi­rit, and that swayes to infidelity, but the better part masters it. 3. And as for doubting, that is ra­ther on the part of fiducia, than of fides, and those doubts are maste­red, and that is the best faith that masters doubts, and overcometh tentations.

Thus I presume the sober Rea­der may observe the rotten condi­tion of this Discourse throughout, yet we have spoken nothing of the Scripture, in comparison to other [Page 39]means of assurance which this Au­thor subdolously, or simply con­ceals, because to leave Scripture, and to seek forth for assurance els­where, he perceives that this would manifestly appear in the end to be no better than to leave the fountain of living water, and to dig unto our selves pits, even broken pits that can hold no water, Jer. 2. For consider, shall we fly to the voyce of the Church? consider, the voyce of God it is the voyce of the Church, and more. 1. It is the voyce of the Church, yea of the best Church, and purest Church, namely, the voyce of the Prophe­ticall and Apostolicall Church, For Deus loquitur per Prophetas & Apostolos. And this is that Church into whose voyce the last resoluti­on of our Faith ought to be made, in the opinion of Durand; then it is more than the voyce of the Church, for holy men speak, [...], as they were moved by the Holy Ghost, [Page 40]2 Pet. 1. ult. You will say, but all the question is about the meaning of it.

I answer, 1. May there not be as much question about the mean­ing of the voyce of the Church, as about the meaning of Gods Word? Where doth the Church speak more authentically than in gene­rall Councills? See the Councill of Trent, the Pope was unwilling to confirm it, Hist. of the Councill of Trent. till Cardi­nall Bon Compagio Bishop of Befirice urged him thereunto upon this ground, That withall he should publish an EDICT, forbidding all men to take upon them the interpretation thereof, and commanding them to seek that from him, and then (saith he) let us alone to devise a convenient in­terpretation of it without prejudi­ces to the advantages of the Court of Rome.

2. Again, Generall Councills [Page 41]may erre, as Austin observes, the former have been corrected by the later in some things.

3. Such Councills never went about to write Commentaries up­on the Scripture, & if they should, Cajetan confesseth, an interpretati­on may be given congruous to the Text, yet different from the Tor­rent of Doctors, notwithstanding which we ought to receive it.

4. Lastly, after what sense soe­ver I interpret Scripture in any Argument, if I am not able to make it good by convincing arguments to every sober conscience, let my proofs be rejected, but withall let him look to it after what manner he resists the evidence brought, as he will answer for it at the day of Judgement, according to that of our Saviour, Joh. 12.48. He that re­fuseth me, and receiveth not my words, hath one that judgeth him, the word that I have spoken, it shall judge him at the last day.

[Page 42]5. It were easiy to produce va­riety of testimonies, even of Papists acknowledging the last resolution of our faith ought to be made into the VVord of God, and that the true Church, and the power which it hath, is not known but by the Word of God.

2. Or will they say the Pope is to resolve us as touching the mean­ing of Scripture. To this I an­swer, 1. That I care not who in­terprets Scripture to me, so he per­forms the part of an Interpreter indeed, and make it appear to be the meaning of it. 2. And if I doe not so, I am content to suffer the loss of that Argument whate­ver it be.

3. Then it hath been a very rare thing for Popes to set themselves to interpret Scripture. 4. It is well known that Liberius Pope of Rome, subscribed to Arianism; Ho­norius was a Monotholite; Pope John the 22. denied that the souls [Page 43]of men lived after separation from the body, like to the Socinians of these dayes, whose opinion was cried down at Paris, and openly proclamed hereticall by the sound of a Trumpet.

3. Or shall the Rule of inter­pretation of Scripture be the con­gruity of it to naturall reason, as the Socinians make it? This is most shamefull and unreasonable, consi­dering, 1. That our naturall rea­son is much corrupt by the sin of Adam, The things of God seem foolish­ness to the naturall man, 1 Cor. 2.14. naturally we are all darkness. 2. In the state of innocency, do we think that Adam by naturall reason was able to find out or justifie the Tri­nity of Persons in the Unity of the Deitie? We say God may be known by light of Nature, Quod attinet ad Ʋnitatem naturae, but not known quod attinet at Trinitatem Persona­rum. God hath set the world in mans heart (saith Solomon) yet can [Page 44]he not finde out the works that he hath wrought from the beginning to the end, Eccl. 3. and if he cannot finde out the works of God, is he able to find out the nature of God himself? we know he is said to dwell in a dark cloud.

Disc. Obj. Some may object, The Sects do not follow the Scriptures one­ly, but they add, the Papists their Traditions; the Calvinists their Reasons; the Anabaptists their Dreams.

I answer: They do so, in those things which are not cleerly taught in the holy Scriptures, but in the contro­versies between them and Lutherans, they proceed not so, but by Scriptures they fight against Lutheran Tenents, which are confirmed by the Scriptures, and indeavour by the help of the Scriptures to sight for, and defend their own, which the Lutherans by Scriptures doe condemn. Nay more, there are some (viz. the Anabaptists) that urge the Scriptures in the very [Page 45]Letter more than the rest. The Cal­vinists use their reason, and out of the Scriptures draw Arguments, which thing the Lutherans also doe, never suffering any of theirs to reason a­gainst the Scriptures.

Consid. This Author will have the making of his own bed, and shapes his Reader at the first en­counter to yeeld, acknowledging the uncontradictable nature of his former one onely Argument, which yet I have shewed to be both very weak, very ridiculous, and very untrue: But we keep our ground, professing to the world, that the Scriptures alone being the Word of God, are the rule of our faith, and no word of man; Papists add Traditions, which yet they ac­count the Word of God unwrit­ten; we abhor to make any thing the rule of our faith but the writ­ten Word of God. It is falsly said, that Calvinists add their Reason, they rather suppose Reason than [Page 46]add it, the Word of God being given to none but reasonable crea­tures. Neither doe we make this Reason of ours a rule of faith added to Gods Word, but it is that light which God hath given us wherewith to search into the meaning of his Word, and by stu­dious inquisition and observation to discover it, and make it known to others, and by good reason out of the Text to convict others of the truth. And doth this Authors reason go to bed, and sleep when he comes to read and studiously to consider the Word of God? If it doth, he will prove no better than a drowsie Student, and I know no reason but such a one may be in love with dreams as well as Ana­baptists.

1. In his Answer he carrieth himself most absurdly and ridicu­lously. For, 1. Most insipidly he supposeth that the Controversies amongst Protestant Divines, are a­bout [Page 47]such things as are clearly taught in Scripture, as if they a­greed in those things which are not clearly set down in Scripture, and differ onely about things which are clearly delivered there.

2. He supposeth that Calvinists do not use reason in the controver­sies between them and the Luthe­rans, but onely in other things, which is most untrue, and absurd withall; for controversies cannot possibly be mannaged without rea­son, both as touching the proof of their own Tenet, and touching the disproof of the Tenet oposite: And this must needs be the guise of the Lutherans also.

It is false which he saith of Ana­baptists, that they urge the very letter of Scriptures more than the rest. For both Calvinists and Lu­therans insist wholly upon the lite­rall sense of Scripture, and more than the Anabaptist in case they (as formerly by this Author said) did [Page 48]depend in dreams, for so doe not Protestants but on Scripture only, and that according unto sense lite­rall, not at all according to sense mysticall, save onely in case the sense mysticall be expounded by some Apostle, and thereby made literall. 2. But herein this Au­thors ignorance discovers its self, that hee confounds sense literall with the proper sense of the words. We acknowledge sense literall to comprehend sense Metaphoricall as well as proper, and to stand in contradiction onely to sense mysti­call: But in case we take that in a metaphoricall sense which our ad­versaries in any point take in a sense proper, if we doe not prove the sense wherein we take it, and disprove theirs by convincing Ar­guments, we will allow the liber­ty to reject our Tenet, and follow their own; for we desire to make our faith evident to the conscien­ces of all opposites, and if they can [Page 49]make their Tenets in like manner evident to us, we will renounce our own and imbrace theirs. 3. And this Author speaks at random, and he knows not what, when he would have his Reader believe the Cal­vinists permit any to reason against the Scriptures; for by reason to clear the meaning of Scripture, is not, I trust, to reason against it, but for it rather, especially considering that by reason of Scripture onely we dispute the meaning of any place.

Disc. Object. 2. If it be objected unto them, that they wilfully and a­gainst their consciences do condemn the Lutheran Tenets., and confirm their own, they will answer,

Ans. This were a very grievous sin, and that men ought not to pre­sume that they would falsifie and cor­rupt the Letters and Commands of their Lord to his sons and subjects, much less that they do maliciously erre, and lead themselves and others into [Page 50]the dauger of their salvation; and to say the truth, it is not likely that so many hundred thousands of men would come to that pitch of malice, though one should, especially seeing they dare confirm their honest mean­ing with an Oath; wherefore unless they be convicted of maliciously wil­full error, we shall seem injuriously to slander them.

Consid. I see no reason why such a censure should be passed upon the Calvinians more than upon the Lutherans, more speciously it should be passed by them that are Orthodox upon them that are not, though I justifie not this censure whosoever makes it; and certainly there is no just cause to pass it up­on them who are in the right, and charity will forbid us rashly to pass this censure upon them who are in the wrong. And as I finde defect of love in them who pass such cen­sures hand over head upon their opposites; so I finde wnat of judg­ment [Page 51]in this Author, who puts it upon a mans Oath to clear himself of going against his conscience in the Tenets he maintaineth; for he that saith a thing against his con­science is next door by to the swea­ring of it. But these are such idle and addle conceits that it causeth no small indignation in me to wast precious time in them, which might be better spent on worthier subjects.

Disc. Obj. 3. It may be objected, Perhaps they may be forestalled with preconceived opinions.

Ans. I answer, How? You will say, they accustome themselves from their cradles to their own Religion, forsa­king the Bible and other Books. I answer. This is true in Popery, but not in Calvinists, and others which urge the Bible more than we do. These have more freedom than we have to trie other Religions. Do not the chil­dren of the Lutherans also inure themselves to trie Religion from [Page 52]their childhood? Do they learn a Po­pish or Calvinisticall Catechism, be­fore they have learned a Lutheran one? Is not that a mans Religion to which he accustoms himself? How doth a child or a Lay-man, that hath been taught no Religion, know what is Lutheranism, or Calvinism? Doth he not take that Religion which is first offered to him? Besides, no fore-con­ceited Opinion is so fast rooted, but that it will give place to clear demon­strations, which is confessed among all. Therefore we shall never be able to confute any Religion with the Obje­ction of fore-conceived opinions.

What shall I say more? Doe other Religions want civill learning? There are found amongst them sufficiently learned and ingenious men, and of­tentimes they have much better and fitter means for the advancement of Learning, than the Lutherans have; especially the Papists, who make choice of the best wits, whom they imploy in a manner from their cradles to their [Page 53]full age in nothing else but study, me­ditation, and continuall exercises, and do abundantly supply them with all things which serve or seem to serve for their furthering and forwarding, and with all care and diligence do re­move and take away whatsoever cau­seth, or seems to cause any hindrance of their course. They study the Scrip­tures and Fathers night and day, and refuse no labour in learning the foun­dation of their own Religion, and in knowing and understanding the Er­rors of others. Nay, the method and manner of learning, of compa­ring the Scriptures, of interpreting according to the [...] of Faith, of bringing in sense to the Scriptures, and such other rules, cannot be un­known to them.

Consid. Who is not forestalled with preconceived opinions? Is not every one brought up in the Religion of his Parents? which yet breeds but a naturall complying with it, be it the best Religion, un­till [Page 54]God by his Spirit of Regene­ration opens their eyes to appre­hend the power of God, and the wisdom of God therein, without which in their most zealous profes­sion of it, for their fathers sake, and their education sake, they will prove no better than hypo­crites and factious, rather than conscionable in the maintenance of it, which yet may be done with as great strength of learning, as a naturall man is capable of. And though it be a false way wherein they have been brought up and bred, and they as zealous and fa­ctious in maintaining it as ever Saul was, who made havock of the Church, and entred into every house and drew out both men and women and put them in prison; yet the Lord in the middest of his persecutions met with him in the way, and confounded him, and struck him with blindness naturall, to minde him thereby of his blind­ness [Page 55]spirituall, but afterwards o­pened his eyes, and brought him out of darkness unto light, and made him not onely a Professor of that way of the Gospell, which be­fore he persecuted, but a famous Preacher of it also, even the great Doctor of the Gentiles. So saith Peter of the Jewes to whom hee wrote, that they were redeemed from their vain consersation re­ceived by Tradition of their Fa­thers: And as this was true of the Jewes, so of the Gentiles also, as Jeremiah prophesied, Jer. 16.19. The Gentiles shall come unto thee from the ends of the world, and shall say, surely our fore-fathers have inhe­rited lies and vanity wherein there was no profit. And Isaiah also, I have been sought of them that asked not, I was found of them that sought me not, I said, Behold me, behold me, to a Nation that was not called by my Name. Some while the Apo­stles and Evangelists abstained [Page 56]from preaching to the Gentles, and Peter was called in question for going in and preaching Christ, unto the Gentiles, Act. 11.19. And they that were scattered abroad be­cause of the persecution that arose a­bout Stephen, went throughout till they came unto Phenice, and Cyprus, and Antioch, preaching the Word to no man, but the Jews only; v. 20. Now some of them were men of Cyprus and Cyrene, which when they were come to Antioch, spoke unto the Grecians and preached the Lord Jesus; v. 21. And the hand of the Lord was with them, so that a great number believed and turned unto the Lord. See how suddenly they turned from Idolls to serve the living God, quite con­trary to the Traditions received of their fore-fathers. So true is that of Leo, Ʋbi Deus Magister est quam citò dissitur quod docetur.

So that these were as little train­ed up in the Bible and other Books of Christian Religion as the Pa­pists; [Page 57]yea and far less. Any man hath freedom to try other Religi­ons, have not we Christians free­dom to try the Religion of the Jews and of the Turks? and God abandons some to turn Turks; and Papists have liberty to try our Pro­testant Religion, Vergerius did so, a Popish Bishop, with a purpose to refute it, but the hand of God was with him to open his eyes, as with Saul, and he turned Protestant. By these words, Calvinists and others urge the Bible more than we doe, it appears this Author is no Cal­vinist; so by the words following, Do not the children of the Lutherans also inure themselves to their Religion from their childhood also? do argue that this Author is no Lutheran; so that what to make of him I know not, for he would not seem to be a Papist; it seems he is yet to choose his Religion: And yet if this course of his be serious, it is considerable, but he needs not go [Page 58]far for an Answer to so superficiary a Discourse as this.

It is true, naturally every one is apt to be of the Religion he re­ceived of his Fathers, but without illumination divine, though he be in the right way, yet shall he have no comfortable apprehension of it, and by illumination divine Saul of a Persecutor shall become a Prea­cher, and the Gentiles shall have their eyes opened, and be brought out of darkness into light, and from the power of Satan unto God, though blindness come upon Israel, as they have been held un­der it now for 1600. years. A ve­ry absurd thing it is to say, we shall never be able to confute any Reli­gion with the objection of fore-conceived opinions: For this may be objected to them that are in the right way, as well as to them that are in a wrong way; and undoubt­edly the true way may be imbrac'd in a wrong manner, For they are not [Page 59]all Israel that are of Israel, Rom. 9. God threatens sometimes to visit the circumcised with the uncir­cumcised, and the reason why the Lord gave the Christian world o­ver to illusions, to believe lies, was because they received not the love of the truth.

As for civill learning, surely there wanted not both civill and naturall knowledge among the Gentiles more than enough; for this made them esteem the Cross of Christ foolishness, which yet to them that are saved, is the power of God: For it is written, I will destroy the wisdom of the wise, and will cast away the understanding of the prudent. Where is the Wise? Where is the Scribe? Where is the Disputer of this world? Hath not God made the wis­dom of this world foolishness? For seeing the world by wisdom knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe, 1 Cor. 1.18, [Page 60]18, 19, 20, 21. And shall we now think that civill learning and na­turall ingenuity prefers men to the grace of God, or makes them the more fit to receive the Gospell? Of Princes, who more famous for naturall parts, learning, wisdom, ingenuity, than Trajan and Mareus Antonius? of inferiour condition, than Plinie the second, the Officer of Trajan, who speaks in commen­dations of the innocency of Chri­stians, yet neither of these became a Christian; nay both these Prin­ces were persecutors of the Church of God; and at Athens for all their learning, which made them re­nowned throughout the world who were converted by Pauls prea­ching there, but Dionysius, and Da­maris, and some other, Act. 17. last.

Papists are great Scholars un­doubtedly, not in Logick and Phi­losophie onely, and that in all kindes, but in Divinity also, and [Page 61]that in the most learned way, Aqui­nas a great Divine, his Sums, I have heard Doctor Reynolds call it, that absolute Body of Divinitie, but his wit served him to serve that Churches turn in those days, and in maintaining Idolatry he is the most shamefull Writer that e­ver was, for he will have the Image worshipped with the same honour that is due to the thing represent­ed by it, and that by an Argument drawn out of Aristoile, Dememoria & reminiscentia, opposed herein by Durand and Picus Mirandula, and others; I remember what Cicero said of the Grecians, Do illis erudi­tionem, do Doctrinam; filem & Re­ligionem nunquam Coluerunt: yet I will not say so of the Church of Rome, though one sometimes did. I know it was renowned for faith all the world over in the dayes of S. Paul, but a degenerate time came, and as at the first preaching of the Gospell men turned from Idolls to [Page 62]to serve the living God, so in after Ages even Christians and Roman Christians as much as any, if not more, turned from the living God to serve Idolls; and the Whore of Babylon who made all Nations drunken with the blood of Gods Saints, is clearly the Church of Rome, as it is at this day, and hath been for many generations, what­soever their learning be, the grea­ter advantage they have for the countenancing of their Errors, He­resies, Superstitions and Idolatries, which yet we nothing fear. The Apostle hath taught us to esteem no knowledge but this, even of Christ and him crucified, Si Christum descis nihil est si caetera nescis, si Christum nescis nihil est si caetera dis­cis: And if we fear not their lear­ning, much less have we cause to fear their wit or wisdom either, or whatsoever projects of theirs; likewise none of these should in common reason commend their [Page 63]Religion, God usually infatuating the wisdom of the wise. They have all furtherance, I confess, beyond us, yet God hath not tied himself to annex his truth to these furthe­rances, least of all if they be imploy­ed not indifferently to the investi­gation of truth, but prejudicately to support their own cause, the madness whereof hath been in these later dayes made known to the world more than ever. The triall whereof we make by the Touch-stone of Gods Word, ac­cording to the counsel of God him­self, To the Law and to the Testimonies if they speak not according to this, it is because there is no light in them, Esai. 8. Yet we study Scriptures and Fathers too as well as they, and we have them amongst us that yeeld to them not a jot; nay do we not study their writings too, much more than our own? I willingly profess, I have done so all along, that I might come acquainted with [Page 64]their best strength and fastness, in all which I find nothing but illu­sions in the maintenance of those Tenets wherein we differ from them. As for interpreting of Scrip­tures, it is well known they have been brought unto it per force, so was Cajetan in his old years, after he had tasted of Luthers course, who would admit of no other Au­thority in dispute but the Word of God. And their Commentaries for the most part, are but a Mass of Collections out of others, yet I despise them not, I am content to use them as soon as any of our own, not so much to learn by them as to observe how they strain their wits to quench that light of truth, which in most places breaks forth to the discovering of their Errors. Well they may talk of bringing no sense to the Scriptures, but their practice is nothing answerable.

Discourse. But perhaps God hath not granted them his Spirit and his [Page 65]grace. I answer, God being sought unto and solicited to by prayers, de­nies to no man his Grace and Spirit of Truth. Now men of other Religions crave of God the enlightning of their minde, and direction in a right way no less than our selves; nay as far as we can discern perhaps with a greater fervency and zeal, neither are we to think that they ask it out of hypocri­sie, and with dissimulation, and that so they would mock God; therefore it is to be taken for granted that the Spirit is where the fruits of the Spirit are found, of which none ought to boast above others.

Nay more, the knowledge of under­standing the Scriptures is a peculiar gift of the Spirit, which is granted no less to others than to us: It is true, indeed that he onely understands the Scriptures which hath the Spirit that dictated them, and (as it is in worldly laws) no Doctors interpretation or de­ciding doth justifie, till the Law-giver approve that deciding. Yet he that [Page 66]boasteth of such approbation of the Spirit is bound to shew it, unless he will be counted but an ordinary Do­ctor.

Consid. We are bid to try the spirits whether they be of God: Now we have no other triall of the Spirit of Truth speaking in any, but by the Word of God, so the Bereans tried the Doctrine of Saint Paul, Act. 17. and the Apostles pro­fessed to preach nothing but what they confirmed by the Word of God. And our Saviour referred the Jewes hereunto for the triall of himself, Search the Scriptures for in them you think to have eternall life, they are they that t [...]stifie of me. Now we have a more compleat rule of triall, the Books both of the Old Testament, and of the New: Saint Paul delivered the whole counsell of God to the Ephesians, Act. 20. and doe we think that the whole Scripture doth fail in some neces­sary part thereof? But I would [Page 67]Popery did not plainly contradict that Scripture which is generally received by us both, if so, I would bear with them for the rest, though in two things we cannot indure that ought should be imposed up­on us besides the written Word, namely, Articles of Faith, and parts of Gods Worship. Now by this course of triall wee finde, that not the spirit of Truth, but the spirit of Error hath posses­sed them in all points of difference between us.

Prayers (I grant) are the ordina­ry means to obtain any grace at the hands of God, save one, and that is the Spirit of Prayer, and that is the Spirit of Faith, of all the rest it is true fides impetrat & lex impe­rat, but with a limitation, or two. 1. All knowledge necessary to sal­vation, according to that 1 Joh. 2.27. and Nider (though a Papist) his interpretation thereof in his [Page 68] Consolatory of an affrighted Consci­ence. 2. Other graces also, and that in such a measure also as shall be found fit for each mans calling: And I think every Christian should rest contented with such an In­dulgence. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God dispo­sed the members every one of them in the body at his own pleasure: For if they were all one member, where were the body? but now are there many members, yet but one body, 1 Cor. 12.17, 18, 19.

But men may draw neer to God with their lips, when their hearts are estranged far from him; and how their hearts stand affected we know not, God alone beholdeth their heart; nay we are not so much as privy to their prayers: but we examine their Doctrines by Gods Word, according to that, [Page 69] Sunt certi libri dominici, and it was a worthy saying of Martin Lu­ther mentioned by Scultetus in his Story of the first ten years of Re­formation, Solis Canonicis debemus fidem, caeteris omnibus judicium. I do not deny but all the Regenerate who have the Spirit of God (accor­ding to that, Because ye are sons, God hath sent the Spirit of his Son into your hearts, whereby ye cry Abba Fa­ther, Gal. 4.6.) do seek unto God to inlighten their mindes, and God hears them, and grants their re­quests in his good time, according to the limitations formerly menti­oned, but who they are we know not; and we are bid to try the spi­rits; nor what their fervency and zeal is are we acquainted with, yet surely it is not for their fervency sake that God hears them, but for Christs sake. And are not they as far bound in charity to think of us, as this Author would shape us to [Page 70]be obliged to think of them? we acknowledge no Spirit of Faith, but that which is the Spirit of Truth, at least in all fundamen­talls necessarily required unto sal­vation, and to Gods holy Worship without Idolatry.

As for the Prayers of Papists, they are well known to be shame­fully foul, they were wont more frequently to run to Saints than to God, and the Bishop of Boss was to seek whether he should run to God in the name of Christs blood, or in the name of the Virgins Milk, for he was made to profess in the wall in certain verses, that he knew not well which of the two he should prefer; nay, if of a­ny prayers God saith, though he make many prayers I will not hear, Esa. 1. surely he should say as much of these in my judgement. Have not Turks their prayers as well as Papists, and may they not be per­formed [Page 71]with great fervency and zeal? and may they not be as ex­pert in tricks of gesture, as the Pa­pists? as I have heard once of a child trained up to it by her mo­ther, even unto admiration; the countenance composed unto a sad and solemn disposition, and the hands lift up first to an equall height with the breasts, after a while to an equall height with the head, and lastly above the head, and all this in dumb shewes with­out one word of ejaculation.

As for hypocrisie here mention­ed, I doubt it is delivered hand o­ver head: For first, Hypocrisie is most considerable in a right way, and not in a wrong way; the rea­son whereof is, because naturall men are naturally apt to imbrace false wayes and lewd wayes too too truly, and as apt they may be to imbrace the way of truth hypo­critically, and not only to profess [Page 72]Christ, but to preach him in pre­tence, that is not chastly, even to add afflictions to the bonds of so holy an Apostle even as Paul was; so we nothing doubt but Papists are true Papists without hypocri­sie, but I much doubt that the grea­test part of them by far are too far off from being true Christians, and this I willingly confess they pre­tend, but very hypocritically, this runs with them in a blood, they have it from their Mother, even the Mother of Whoredomes, and her Arms are Babylon in a mystery. And the second beast though he had two horns like the Lamb, yet he spake like the Dragon; we know all their proceedings in pretence are In Nomine Domini incipit omne malum, neither is it necessary that by hypocrisie a man should think to mock God, if God could be mocked; for there is a secret hy­pocrisie which a mans own heart [Page 73]is not conscious of, untill God be pleased in mercy to discover it; and as for gross hypocrisie it makes a man a plain Atheist.

This Author seems to be taken with the beauty of the Whore of Babylon, he is so much in love with Papists as to obtrude upon us an acknowledgement that they have the fruits of the Spirit, and conse­quently without any deniall that they have the Spirit. To proceed one degree further, were to profess Antichrist to be Christ, and Christ Antichrist.

To understand the Scriptures is but to acknowledge the true mean­ing of them, and this we deny that Papists have; as touching all the points of difference between us, which they pretend to ground up­on Scripture, yea and in many o­ther particulars they are wide of the right understanding of them; so may our Divines be also, and [Page 74]like enough, that as M. Hooker saith, there are some depths of Scripture, the searching out whereof will hold us as long as the world lasts. Yet I deny not but a Reprobate may have the knowledge of the Scriptures as well as an Elect, this being no grace of Sanctification, but of Edification; but to know the Scriptures to be the Word of God, the Wisdom of God, and the Power of God, that I take to bee peculiar to a regenerate spirit in whom the Spirit of God dwells as the fountain of the life of grace, of which in-dwelling of the Spirit a child of God may be conscious in a comfortable manner without boasting.

I count it an absurd course for a­ny to justisie his interpretation of Scripture to be sound, because he hath the Spirit; we are ready to dispute the meaning we give of Scripture, and to prove it against [Page 75]all opposites made against it; and we look not that any interpretati­on of Scripture we give should be received any further than we make it appear to be the truth of God to the consciences of them we deal with.

Obj. If any should here object, that the Scriptures themselves bear witness of their own cleerness, ac­cording to that, Thy Word is a Lanthorn to my feet, and a light unto my paths.

I answer: All the Commands of God are his Word, and so are all his Works which are through his Word; for it is confessed by all, that God sets forth his Word by Nature, the Crea­ture, Signs, Wonders, beneath, above, and by infinite wayes; also the Scrip­tures witness that many things nei­ther are nor can be written. There­fore the VVord of his Voice is taken diversly in the Scriptures, and so by consequence, all that is called Gods [Page 76]Word is not necessarily to be under­stood of the Scriptures. Hereunto add, that at that time many parts of Scripture were not yet written; wherefore the evidence of the thing manifestly proveth, that this is not spoken of the whole Argument and Letter of the Scripture, for as much as the Figures of the Prophecy of the Apocalyps, and infinite other things belonging to the fulfilling of those Prophecies, were hidden from the Pro­phets themselves, and the Fathers, (much more then from others) and are yet hidden. Christ himself speaks in parables, to the end that men may hear with their ears and not under­stand. The Scripture it self in very many places witnesseth that the Word of God is secret, obscure, hidden, and discovered onely to the Spirit, or to the Godly onely, to whom God reveals it, so that in the Scriptures there are more testimonies of their obscuritie, than of their clearness; yet is not [Page 77]the Scripture hereby either rejected, or slighted. For even before the Law was given and written, men had a certain light, by the help whereof they might (if they would) have found out the truth more clearly than we; and although in the New Testament a great light be risen, yet must we not think that in the Old Testament there was a meer blindness; whence we may rea­son, that God thought it not usefull for us to reveal all things to us; but though all things perhaps be not ne­cessary to be known, yet nevertheless there may be had a certain and infal­lible way of interpreting, by the help whereof the most and most necessary Controversies may be decided, of which if triall be made, a cleer light and meer harmony may be shewn in such Scriptures, as according to the opini­on of many are obscure; it is possible also that there should be not a few o­ther wayes of illustrating that which is obscure, although this ill-tried way [Page 78]be not used alone; for they may bee both admitted and used, agreements comming from the same spirit and word, where there is no demonsira­tion.

Consid. The further I wade in this business, the worse I like my imployment, and hereupon I re­solve I will no more be imployed in any such business, unless I am fairly dealt withall, that I may know who is the Author I am to deal with, at least of what profes­sion he is in Religion; for upon the perusing of this Section some doubts arise within me concerning the intention of the Author, carry­ing himself in a covert manner that he may be unknown, which doth much move me. Henry the seventh of England was wont to say, hee desired nothing more than that he might know his Adversary that encountred him; we do not use to buy a pig in a poke; nor will I here­after [Page 79]encounter with I know not whom, nor of what profession he is.

Here the Author returns to op­pose the cleerness of Scripture, considering it hand over head, and so opposing it, whereas our Saviour requires that we should search the Scriptures, that is, study them wel, and inquire after the true meaning of them. No man searcheth after that which is before his eyes, yea, we are commanded to search for wisdom as we search after gold and silver, and a man will be content to search deep for treasure. It was wont to be said, that in profundo la­tet veritas, Truth lies deep, how much more should we be content to search diligently and dig deep for the treasures of that truth which is according unto godliness, after the treasures of that wisdom which makes us wise unto salvati­on? Then again, we distinguish be­tween [Page 80]things necessary to salvati­on, and other things: Things ne­cessary to salvation, we say are plainly contained in Scripture, ma­ny other things are not so.

Here we have a wilde answer at the first, All the Commandments of God are his Word, and so are all his Works which are through his Word.

1. To say, so are all his Works, is to say, all his Works are his Word, which yet forthwith is corrected, by saying they are through his Word: Yet of old I have read in Chry­sostome of a double Book of God, the Book of his Word, and the Book of his Creatures, and that God at the first did teach his Crea­tures [...] by his Works, afterwards [...] by his writ­ten VVord. It is most true, The hea­vens declare the glory of God, and the firmament sheweth his handy works, Psal. 19. And the invisible things of God even his eternall Power and God­head [Page 81]are seen from the Creation, be­ing considered in his works, Rom. 1.20. So by the administration of his providence in governing the world, He leaves not himself without witness, giving us rain and fruitfull seasons, filling our hearts with food and gladness, Act. 14.17. Yet the knowledge of God hereby being gathered onely by discourse of na­turall reason, men may fail of find­ing God though they grope after him, Act. 17.27. and the wisest of Philosophers hath denied the Creation, and maintained God to be a necessary Agent; And they who granted and acknowledged the beginning of the world (as all they who were before) yet utterly denied that the world was made o­riginally out of nothing; and therefore the Apostle tells us, that by faith we believe the world was made. Not only Gods Commands are his VVord, but the revelations [Page 82]of the mystery of Godliness, and these are the things most remote from our capacities. As for the Law as a rule of life, that is more or less written in the hearts of all men. It is true, the Author of the Book De Vocatione Gentium, talks of such a manner of instruction by Gods VVorks, but (I pray) do not compare that in clearness to the Word of God; what ground have we for the right interpretation of signs, and wonders, beneath, a­bove? Astrologers would make us believe they read strange things in the Constellations referred to mens Nativities, but what ground have we for this Calculation? what Abraham the father of the faith­full discoursed thereof in his A­stronomicall Lectures read by him in the plain of Mamre, we have re­ceived no tydings hereof from the hill Amarath in Aethiopia. I know that in holy Scripture Thunder is [Page 83]called the voice of God; I know also that the Lord-spake unto the Patriarks, but that word is not written; winds and storms also are said to fulfill his VVord, by a Metaphor, because what he will have done by them, is done by them, as if they were most obe­dient and faithfull servants unto their Master, whom yet they know not any more than Ravens doe, though in Scripture-phrase, and by a figure of speech, they are said to call upon him. Now we are upon another point, namely, as touch­ing the Scriptures, the written Word of the Prophets and Apo­stles, and the question is about the clearness of them, or the intel­ligible nature of them to all such as will understand: And to such faith Solomon, knowledge is easie, which I take to be spoken of the know­ledge of God by the Scriptures, whereunto I am sure our Saviour [Page 84]refers the Jewes, and the Apostle would not have us affect to bee wise [...] above that which is written.

It is true, when that was de­livered, thy Law is a Lanthorn unto my feet, none of the later Prophets had committed their Prophecies unto writing, much less were the Books of the New Testament written then: But in reference to all the Books of the Old Testa­ment our Saviour spake, when he said, Search the Scriptures, for in them you think to have eternall life, and they are they that testifie of me, Joh. 5. And as for the Books of the New Testament, the Gospels were written that men might acknow­ledge the certainty of those things whereof they had been instructed by word of mouth, Luk. 1.4. which could not be were they not intelli­gible by a studious Reader, and Paul was in bonds when he wrote [Page 85]of the whole Scripture, that it was profitable to teach, to convince, to correct, to instruct in righteous­ness, that the man of God might be made absolute, being made perfect to all good works, 2 Tim. 3.16, 17. Now if we deny the intelligible condition of Scripture, the profi­table nature of it therewithall must utterly be removed. The Apostles we know by preaching converted many, surely the Word preached was understood by the hearers, o­therwise it had wrought but a wilde conversion: Now look what they preached that is committed to writing in the Acts of the Apo­stles, and in their Epistles written unto severall Churches.

The knowledge of the figures of the Prophecies of the Revelation and the like, is not necessary to sal­vation; and great reason they should be carried in a mysterious way, like as the mysteries of Christs [Page 86]Person, and of his Office, in brea­king the Serpents head, were car­ried a long time in the clouds of types and figures; had it been known that the Messiah must be crucified before he reigned, the Devill would not have been so for­ward to possess the heart of Judas with a project of betraying him into the hands of his enemies to procure his death. So the Re­velation in the New Testament, and many of the like nature in the Old concerning the Devills and Antichrists practice, no marvell if they be mysteriously carried, that neither the Devill nor Antichrist should understand them untill they were accomplished. Never­theless the Lord by his Spirit which dictated them, can inspire his servants with an understanding heart to know the meaning of them when the time comes ap­pointed for the communication of [Page 87]this knowledge; many shall pass to and fro, and knowledge shall be increased; as if the opening of the world by Navigation and Com­merce, and the increase of know­ledge, should meet together in one time and age, as one wittily obser­veth; we have seen of late yeers a strange progress made in opening the mysteries of the Revelation, and other mysterious Prophecies of the Old Testament even to ad­miration; The time when first Antichrist should be discovered and protested against is found out in Daniels Numbers, lest we should wonder at the Fathers ignorance hereof: For as Christians at their first conversion from Idolls to serve the living God, did forth­with look for the Son of God his comming from heaven to deliver us from the wrath to come, 1 Thes. 1. last Yea, and some were of opini­on in the Apostles dayes, that it [Page 88]should be within the age of a man, whereupon Paul wrote his second Epistle to the Thessalonians, where­in he gives to understand, that an Apostacy must come first, and the man of sin must be revealed, and before that the Roman Em­pire must be broken 2 Thes. 2. com­pared with 1 Thes. 4.15. So in Austins dayes that good Father projects that the comming of Christ might be 400. years off, nay, suppose 500. he would not go further, pre­suming that the Beast which slaughtered the Lords witnesses, should not continue above three years and an half. Now we have no cause to wonder at this, when we consider what Daniel hath writ­ten concerning this, and how bles­sed a thing it should be to live at that time when Antichrist should be proclamed to the world and re­vealed, Dan. 11. For then nothing remained to be looked for but the [Page 89]blasting of him with the breath of the Lords mouth, and the utter a­bolishing of him by the brightness of his comming. The reconciling of Ezekiels measures of new Jeru­salem with Johns measures in the Revelations, is a great mystery, and held to be desperate, yet now it is made feisible, nor so onely, but cleared throughout. So the num­ber of the Beast 666. how long hath the Christian world groped after the meaning of it, as a blind man after his way? What various no­tions hath the investigation hereof produced in mens brains, after that of Ireneus accommodated to the word [...], and at length for want of a better the best Stndents in these mysteries driven to come back thither again. But now the vanity thereof nevvly discovered, and that at full, even by every Text calling us expresly to calcu­late this, vvhich is not to rest in [Page 90]this number, but by Calculation of this to finde out another num­ber, which will notably decipher unto us that Beast: And indeed the number of the Beast 666. is opposed to the number of Christs Church, 144. and the number most momentous arising by the Calcu­lation thereof, is the number 12. the root thereof, and no other cal­culation belongs to a single number than that which is called the ex­traction of roots, and the number 25. found to be the root of 666. so far as it comes to be said in the u­suall way of Arithmetick, to have a root, discovering strange myste­ries concerning the delineating of that Beast the body of Antichrist in a wonderfull manner.

No marvell if these mysteries were hidden from the Prophets themselves, who wrote those Pro­phecies, for first the knowledge of them was nothing necessary to [Page 91]their salvation. 2. God had ap­pointed a certain time when the light of them should break forth to irradiate his Church with un­speakable consolation, when they stood most in need thereof, the ac­complishment of those Prophecies drawing neer.

Christ spake in parables to some, not to all, yet some of his parables were understood by them even a­gainst whom they were spoken in particular: Those that were not understood by the multitude, our Saviour revealed to his Disciples as often as they sought it, yea, and other mysteries too, namely the signs fore-going the destruction of Jerusalem, his own coming, and the end of the world, Mat. 24.

It is true the Scriptures contain the mysteries of godliness, which are not apprehended according to their condition, but by the Rege­nerate; but as for the meaning of [Page 92]the Scripture, it is quite of another nature, (which this Author consi­ders not) and is incident to a re­probate, yea, in such a measure as to make him an able Doctor in the Church, and Orthodox through­out, which may tend to the edifi­cation of others, when in the mean time such a one shall fall short of the salvation of his own soul. The secrets of the Lord which he reveals to them that fear him, is the secret of his Covenant, Psal. 25. There is a secret also in Faith-Catholike, and in all the mysteries of godliness, which is peculiar to the Regenerate only, and it is to discern the wisdom of God, and the power of God in them which have true Faith. A reprobate may believe the same things by a naturall faith onely, yea believe it, and carry them­selves like good scholars too while they instruct others therein.

Still we say, that the Scripture [Page 93]is plain and clear enough, as tou­ching all things necessary to salva­tion, and all this discourse is plau­sible onely through distinction, and to deny the Scripture to be fairly intelligible to one that is desirous to know the meaning of it, is a great disparagement to the Word of God, and dishonor to God him­self, disparaging either his good­ness that would not, or his wis­dom that he knew not how to or­der it, so that by searching the Scriptures they might have eter­nall life.

If before the Law men had a light whereby they might finde the truth more clearly than we, then the former times were times of greater light and grace than the later; but this is contrary both to the generall judgment of the Chri­stian world, and to universall ex­perience. For as light naturally in­creaseth more and more untill it [Page 94]be perfect day, so it hath been with light spirituall; yet the Sun the fountain of light naturall, hath sometimes gone backward ten de­grees, not so the sun of rigteous­ness; men have gone backward, I confess, in the course of their obe­dience, but God hath gone for­ward rather than backward in the course of administration of his grace. We doe not say there was a meer blindness, or blindness at all in Gods children, (although in present discourse not of mans blindness, but of Gods progress in causing the irradiation of his light) but this we say, that the word of the Prophets was a most sure word, to which our fore-fathers did well to take heed, as to a light that shineth in a dark place; but now a long time day hath dawned, and the Gospell is the day-star that ariseth in our hearts, 2 Pet. 1.19. For that God who commanded the light to shine out of [Page 95]darkness, is he which hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. And in these dayes of grace, we all behold as in a mirror, the glory of the Lord with open face, and are changed into the same Image from glory to glory, as by the Spirit of the Lord, 2 Cor. 3.18.

To say; that though all things be not necessary to be known, yet nevertheless there may be had a certain and infallible way of inter­preting, whereby the most and most necessary Controversies may be decided, is to represent a shew of Antithesis where there is none. But that is little materiall, but here is a declination to the contrary extreme; hitherto the clearness of Scripture hath been opposed, here an infallibility of interpreting is introduced; but Medio tutissimus ibis, and vertue usually consists in [Page 96]a mediocrity, which Horace calls auream Mediocritatem. Since the Apostles days the true Church of Christ challengeth to her self no infallible authority of interpre­ting Scripture, 'tis enough that in things necessary to salvation the Lord assures us by his Spirit that we are not deceived, that is suffici­cient for the state of grace, and as for infallibility, let us be content to have that condition reserved for the state of glory. I nothing doubt but by study and care and pains, most Controversies may be so clearly decided, as shall be suffi­cient either for the converting of a capable Hearer, to the imbracing of it, or for the convicting him of obstinacy in withstanding it; but I little looked that the beginning of this discourse would have so un­sutable an end. Mr. Dury (as I re­member) is occupied about some such methode as this, I wish hearti­ly [Page 97]it may succeed well, but take heed we do not cry down all per­formances that have gone before us, as if they were palpable insuf­ficiencies, in comparison to our own new inventions, whether in clearing truths controversial, or ob­scure places of Scripture. Well, we shall rest contented with that mea­sure we are arrived unto, untill a greater measure of light arise a­bove the Horizon of our Sphere, and whensoever it comes I trust we shall give it that respect which it deserves, and right thankfully entertain it, whether in the way of illustration which best pleaseth the sense, or in the way of demonstra­tion, which most justifieth the judgment.

Disc. Nor am I moved with that Objection, that it is enough for the Lutherans that they are assured of the truth of Lutheranism, though others cannot see and believe it, for this is [Page 98]not that which I would have, I enquire how a man may be sure, not of his own opinion, but of the truth. Now if I believe and determine that such a thing is true, this is my opinion, yet is not therefore the truth, seeing truth and opinion have nothing in them a­like, and stedfast perswasion changeth not the essence of the thing whereof a man is perswaded; for then should melancholick persons, whose opinion is unmoveable, work miracles, and make all their conceits essentiall. The nature of true knowledge is this, so be demonstrable not to me, or some men, but to all, and to win a consent from any man, as two and three make five. A thing controverted, and which some understand one way, and some ano­ther, can never make me certain and free from doubt, whether I have the truth or no; and he that knowes no other than what he determines, may be excused of malice and hypocrisie: But this reasoning, I and my follow­er [Page 99]are sure of this thing, therefore it is true, is unreasonable reason­ing.

Consid. Surely if I am in a right way, it is enough for me to be assu­red of the truth, for me, it is for my salvation; yet because I am bound to seek for the salvation of others also, No man must imi­tate Cain, in saying, am I my bro­thers keeper? yet that which is e­nough for me to be assured of the truth which I maintain, may be e­nough for another also, to bring him to be assured of the same truth: For if this sufficiency I speak of be in the way of rationall dis­course out of the Word of God, if it is it self sufficient, it is suffici­ent for the satisfaction of any that is capable thereof, and all such light being light naturall, and in the way of discourse, is of a com­municable nature to all rationall creatures by a rationall discourse: [Page 100]But true faith is wrought by spiri­tuall illumination, which is not in my power to communicate unto any other, onely the Spirit of God can do this, enlightning whom he will, while others are suffered to sit in darkness, and in the shadow of death. And this is the onely saving way to be sure of Truths Theologicall. It is true, that which I believe (whatsoever it be, and in what kinde soever it be believed) is not therefore truth, because I believe it; but if I believe by il­lumination divine, it is therefore truth, because I believe it after such a manner, though this I can­not communicate to another, or make another hereby either bee perswaded of it himself, or be per­swaded that I am after such a sort perswaded of it. Light naturall I may communicate unto another, light spirituall I cannot; and light naturall either in way of naturall [Page 101]discourse is communicative of it self from commonly-known prin­ciples by the light of nature, or from principles on both sides a­greed, as namely, that the Scrip­tures are the Word of God: Now when the Spirit of God inlightens me, the thing I imbrace is not my opinion, but my faith, and my perswasion herein is in stedfastness, and nothing inferiour to naturall knowledge but superiour rather, light spirituall and divine being superiour to light naturall, like as knowledge by sense is superiour to knowledge by reason, rationall knowledge depending upon knowledge sensitive: For generall principles doe arise from experi­ence and enumeration of particu­lars. And as I remember, Theologia is said to be non argumentativa, to wit as it is supernaturall, and com­pared rather to sensitive know­ledge; as to the sense of seeing, o­pen [Page 102]mine eyes that I may see the won­derfull things of thy Law; and to the sense of hearing, He that hath an ear let him hear; for it is one thing to hear the voice of a man, another thing to hear the voice of God; one thing to see a work wrought, another thing to behold the hand of God in it; one thing to discern the meaning of a Scripture-pas­sage, another thing to discern the wisdom of God, and the power of God in it. So it is compared to the sense of smelling, 2 Cor. 2.14. We are a sweet savour unto God in Christ, in them that are saved, and in them that perish; and where the body is, there will the Eagles bee gathered together: Sometimes to the sense of tasting, as 1 Pet. 2.1. As new born babes desire the sincere milk of the Word that ye may grow thereby, if ye have tasted that the Lord is boun­tifull: So Halensis professeth, that the things of God are apprehended [Page 103] per modum gustus. The sense of feeling doth fairly represent the knowledge of God by his works, Act. 17.27. That they should seek the Lord, if so be they might have groped after him and found him, though doubtless he be not far from every one of us. This Author seems to take no notice hereof, no more than the Socinians doe in these dayes, and that is the foul spot I finde in Ma­ster Shillingsworth Book: And bee pleased, I pray, to put a difference between melancholike persons, and the children of God, who because they are sons, God hath sent the Spirit of his Son into their hearts; remember that of the Apostle, This perswasion is not of God, plainly giving to understand, that the per­swasions of Christian Faith are of God; yet I confess, this Faith is grounded alwayes upon Gods Word, wherein they should beso expert, as to be ready thence at [Page 104]all times to render a reason of their faith to any that should demand it. But that may an unregenetate per­son be able to do as well, yea and many times better too.

When he saith, the nature of true knowledge is demonstrable, this is true of knowledge naturall, not of knowledge Christian, which is grounded onely on Gods Word, and it was never known that to prove a thing out of Scripture was called demonstration. Aristotle denies that Morall Philosophie is capable of demonstration, it pro­ceeds onely by perswasion: but it may bee for the evidence of the Scripture aptly alleged, he calls it demonstration [...], yet consider, no deduction out of Scripture can be so clear, as to be exempted from all cavillings; but never was it known that any man cavilled with a truth as clear as this that two and three makes five. [Page 105]If we can never be free from doubt if the thing be controverted, as for instance a passage of Scripture, some understanding it one way, and some another, what oertainty can I have of any point of Faith I maintain in opposition to Papists, to Socinians, to any Heretike? yet I should not look that the thing controverted should free me from doubt, it is enough that I have good evidence for it, though all the world run a madding in con­troverting that which I believe. Now no evidence of truths Theo­logicall, and saving truths, is com­parable to the evidence which proceeds from the illumination of the Spirit, giving me new eyes (as it were) and opening the eyes of my understanding, that I may see and discern the things of God, and that holy Spirit is able to free me from all doubt, yet there is an­other knowledge, which is natural, [Page 106]partly derived from naturall prin­ciples, and partly from a dextrous interpretation of Scriptures, which we shall bee able to make good a­gainst all Cavillers to their confu­sion, and upon sober consciences to their assent; but this is inferiour to the illumination of the Spirit. I can hardly think any Christian to be so simple or wilfull to reason thus, I and my follower are sure of this thing, therefore it is true; if they should, I see no reason but they might proceed one step fur­ther, and say, I my selfalone think this to be true, and therefore it is true; but the Spirit of illuminati­on is given onely to satisfie them that have it, not to boast of it, (but to comfort themselves with it ra­ther) much less to obtrude it upon others, onely light naturall is com­municable unto others by ration­all discourse, light spirituall is not. I cannot more communicate that [Page 107]to another than my seeing or hea­ring, or smelling, or tasting.

Disc. Lastly, If we build our Religion only upon the Scriptures, the learned shall have a great prerogative above the unlearned in the matter of Faith and Religion, and shall be more ingaged in thankefulness unto God than they, and so Religion shall favor and cleave to good wits.

Also many have their senses exer­cised in the Scriptures, or are more in­ventive than others; therefore if a man could by disputing and reasoning consute some Thesis, and as it were take away a mans opinion from him, and become conqueror, he should also take away his Religion, and the other should be constrained either to take up his Conquerors Religion, or against his conscience to keep his own.

Nor will that Answer serve the turn, our Divines and Pastors can answer you, though I cannot: for then should I believe with another [Page 108]mans faith; but saith must bee mine, not another mans, else should salvation also be another mans. If Re­ligion be the service of God, certain­ly it is necessary that I should under­stand that service which I must per­form to my Lord. Seeing God will not reckon another mans service for mine, and cannot be served by a Substitute, it remains that wee conclude, Controversies are to be left to learned men, and are not so very necessary. It may be an­swered, Then also Religion is to be left to learned men; for Con­troversies are our very Religion, for (saving the consideration of them) there is no difference, but Papists are Protestants, and Pro­testants are Papists; look how much a man knowes of Controver­sies, so much doth he know of his own Religion. The state of a mans salva­tion is such as his Religion and his Faith. Now there is but one salva­tion [Page 109]and but one faith: But if Con­troversies belong to the learned onely, wherefore have Lay-men indured so many afflictions, distresses, nay and death it self for these controversies sake? I know indeed that a Calvinist Doctor, one Doctor Bergius, a Prea­cher at Breme, affirms in his late pub­lished Sermons, that Controversies are not meerly necessary to salvation, that the Scripture is plain and clear about those things which are necessary to salvation, and that there was never any contrariety between the Religious themselves. At which also the Leip­sich- Collation between the Lutherans and the Calvinists seems to aim.

Consid. In all professions, whe­ther liberall or mechanicall, the learned have a prerogative above the unlearned, and what inconve­nience is there if it be so in Christi­an Religion also? Doth not S. Pe­ter tell us that the unlearned per­vert the Scripture to their own de­struction, [Page 110]2 Pet. 3. yet this preroga­tive is in learning onely, not in ho­liness, the unlearned may be as ho­ly as the learned, and have as great an interest both in sanctifying grace and in saving glory. What said Au­stin of himself, and such like Scho­lars in comparison of his mother Monica, and such like holy, though simple women, Mulierculae istae lacri­mis suis caelum nobis praeripiunt, when we have done all we can with all our learning, these women with their tears will get heaven before us. And as for holiness, so for faith, an unlearned man may have faith as wel as the learned; nay, that faith which is called fides infusa, may be found in a man unlearned, when the faith of him that is learned is found to be no better than fides ac­quisita, a faith naturall; and they that have true faith by the in­spiration of the holy Ghost shall not want gracious wits; howsoever [Page 111]that Religion which is by faith na­turall, be accompanied with better naturall wits; yet an idle wit, be it never so good will hardly prove learned, and be it never so learned if it be without grace, such a mans Religion will prove but vain, and though he be able to worst another in disputation, yet shall he never pull true Religion in any childe of God (be he never so weak and unlearned) out of socket, because our Faith and Religion consists not in wisdom of words, but in the power of the Spirit, as S. Paul speaks, saying, My word and my preaching stood not in the inticing speech of Mans wisdom, but in plain evidence of the Spirit and Power; That your Faith should not bee in the wisdom of Men, but in the power of God, 1 Cor. 2.4, 5. Nay, were my Faith only naturall, and I had good evidence out of the Scripture for it, though [Page 112]that knowledge be no other than such as is annexed to the common profession of Christianity; yet the Philosopher tells me, that I must not be beaten out of my hold in such a case, because I am not able to answer every Sophism or Argu­ment that is brought against it: Nay, the Philosopher in his Ethicks teacheth me, that some are as te­nacious of their opinions, for which they have but weak reasons, as o­thers are of their opinions which they hold confirmed with great strength of Argument; so that e­very way it is an inficete fiction, that the most learned must always conquer the Faith and the Religi­on of the unlearned without flying to any such sculking hole, as to say, Our Divines and Pastors can answer you though I cannot. But I wonder much that any sober Christian up­on any pretence should dispute a­gainst the building of our Religi­on [Page 113]onely upon Scripture, unless with Papists, hee would bring in Traditions, or rely on the Church, or on the decision of the Pope: For if we fly from the Word of God, we must rest either upon the word of Man, or upon naturall reason. A Christian, I conceive, should think the Scripture suffici­ent to direct us in the Service of God: Our Saviour directs the Jews to the searching of Scripture for the discerning of him.

And if Controversies be left to learned men, yet there is no cause why our Religion should, but one­ly the defence of it controversial­ly, maintaining it by variety of Ar­guments and deductions out of ho­ly Scripture, and solving contrary Arguments brought against it in any particular point of Faith; but the profession of it surely shall be­long to him that sits at Gamaliels feet, as well as to Gamaliel himself, [Page 114]nor onely to such as sit at his feet, but to such also as follow the plow­tail, yea, and to the weaker sex of women, and to children too; for even to such belongeth the King­dom of God. And were there no book at all written, or Sermon preached in any point of Contro­versies or difference between us, yet Papists should be Papists still, and not Protestants, and Prote­stants should be Protestants still, and not Papists, and the Whore of Babylon should bee the VVhore of Babylon still, and no Spouse of Christ, and Antichrist a false Pro­phet still, and no true Prophet. For the faith and profession of a Papist makes him a Papist, whether hee writes Controversies or no, the smallest part of them being able to perform the task; so the Prote­stants profession and protestation against the corruptions of the Church of Rome, makes him a Pro­testant, [Page 115]tho' he never set pen to pa­per to contend for the Faith once given to the Saints; though this be a duty, I confess, but no common duty belonging unto all, but pecu­liarly appertaining to the man of God, able not only to exhort with wholesome doctrine, but also to convince them that say against it. For Articles of Faith and their pro­fession of them, Lay-men have suffered with great constancy and patience, but not for controver­sies, though they have been ready to give a reason of their Faith to all that asked it, and witness a good confession of it, as our Sa­viour did before Pilate, as the Book of Acts and Monuments recordeth of them, and S. Paul of our blessed Saviour. Doctor Bergius is acknow­ledged to say as much, confessing the Controversies are not very ne­cessary to salvation, which I inter­pret thus, not necessary to the be­ing [Page 116]of the Church, but onely to her well-being, when the Christian Faith is oppugned by Heretikes: Between Lutherans and Calvinists we acknowledge there is no diffe­rence in fundamentalls, as appear­eth sufficiently at the Conference at Leipsich.

Disc. This I am perswaded is very true, that had the Holy Ghost judged those Controverted Questions neces­sary to salvation, it would have expressed and propounded them in the holy Scripture clearly and plain­ly, seeing those Epistles were sent to simple and Lay-men especially. Nor doth it seem likely to be true, that ever there were so many Arti­cles of Faith drawn out of them as are now to be read in the Cate­chisms, Common-places, and Com­pounds of Divines; As yet there is no certain number of them deter­mined, seeing some Divines have propounded more, and some fewer; [Page 117]and some Religions have in process of time, either added or abated whole Articles, and after many mi­series indured for the defence of some of them, entring a way of mo­deration, they have determined that for tolerable and indifferent, which before they thought damnable: But howsoever, there are so many of them, that a man may deservedly call in question the precise necessity of them. and this seems the best Solution to disintangle and appease perplexed, doubtfull, and erring Consciences.

Consid. It is a very uncouth speech, proceeding from a wilde conceit, to say, that God would have expressed and appointed Controverted Questions plainly and clearly, if they had been neces­sary. It is not the proposition of Controverted Questions, though never so plainly and clearly deli­vered, that sets an end to Contro­versies, but the clear and substan­tiall [Page 118]solution of them; for herein that which hath any shew of being necessary, is not the proposing of them, but the deciding of them: and it were a very preposterous course to talk of deciding Contro­versies before there were any Con­troversies moved, right as if a Phy­sitians wisdom and goodness shoud move him to heal a man be­fore he is wounded; rather hee should take care to preserve a mans health that he might not fall into sickness. And so Gods wis­dom and goodness hath sufficient­ly provided for the health of his Church through the integrity of Doctrine delivered in his VVord, and that in a manner sufficiently intelligible and plain to them that come with honest hearts, and stu­dious desires to seek after truth and to imbrace it. But S. Paul tells us of oppositions to the truth made by men of corrupt mindes, plainly [Page 119]giving us to understand, that they came with corrupt mindes to the reading of Gods Word, and so pervert it as Peter speaks, and thereby pervert themselves first, and afterwards they speak [...] wrested things to the corrup­ting of others, and hinder them from that [...] to be found in the faith, Tit. 1.13.

S. Peter exhorts us to grow in grace, and in the knowledge of the Lord Jesus Christ, 2 Pet. 3.18. And S. Paul would not have us stand at a stay, but grow forward unto per­fection There is a plerophory and fulness of faith that we should strive unto, and of knowledge as well as of holiness: For this life is our way to heaven, and still we must draw neerer thitherwards, by knowing all that we can know by the Word, Deut. 29.29. It is re­vealed to that purpose, and it is a­ble to make the man of God per­fect [Page 120]to every good work, 2 Tim. 3. last. Add unto vertue knowledge, saith Peter, 2 Pet. 1.5. and Paul prayes on the behalf of the Colos­sians, that they might be fulfilled with the knowledge of Gods Will in all wisdom and spirituall understanding, Col. 19. that they might walk wor­thy of the Lord, unto all pleasing, fruitfull in every good work, and in­creasing in the knowledge of God, v. 10. Why then should we take of­fence at the multiplying of Arti­cles? In all professions men that delight in knowledge are never satisfied, nothing is more congru­ous to our intelligent natures than light of knowledge, while we live here on earth we shall never come to ripeness of age in Christ, there­fore we must be growing still, and edifying our selves, and one ano­ther in our most holy faith; the bo­dy of Christ must be edified till we come to fulness of age; and as we [Page 121]must increase in knowledge, so be­ing obnoxious to error, it behoves us to labour for the discovery of it more and more. That error in ta­king the number of the Beast 666. to denote onely [...] hath indu­red ever since the dayes of Ireneus, that is from the next age after the Apostles; and it is now lately dis­covered, and the true meaning sub­stituted in the place thereof, as ne­ver the like before; and it is com­mendable for men to see their for­mer errors, much more to confess them. Of all Austins works there are none more tending to his honour and renown than his Retractati­ons, wherein he retracts the errors of his Faith, and his Confestions, where hee acknowledgeth the er­rors of his life, and this is most Christian ingenuity, and I think never was any man more renown­ed in this kinde than he. It is ne­cessary for every Christian to strive [Page 122]forwards unto perfection, necessita­te Praecepti, by necessitie of Com­mandment, but if he fail through negligence this is a very pardona­ble sin upon our confession of it. As for things necessary to salvati­on they are but few, but the know­ledge of God and the things of God is so sweet to a regenerate tast, having already tasted how bounti­full the Lord is, that he will be car­ried as naturally to desire the sin­cere milk of the Word, that he may grow thereby, as new born babes do desire the milk of their mothers breasts, 1 Pet. 2.1. As for perplexed and doubting, and erring Consci­ences, men may perplex them­selves, and raise doubts causlesly, and erre in this, and this error will be the greater, when after all this they pretend perplexity and doubts made unto them, when they are onely the mists which themselves have raised to blear [Page 123]their own eyes, and such a work, I think, is never more inauspiciously performed than when they set their wits on work to dispute themselves out of the Lords verge, and circle, within the compass whereof alone he useth to charm all his Elect, after they have run their wilde race and compass, and bring them home like the prodigal child to his father, so them to their heavenly father, and there­withall to the sobriety of their wits, and integrity of their senses, that they may say, Oh, what love have I to thy Law! all the day long is my study in it; the Law of thy mouth is deerer to me than thousands of gold and silver: by this I have more understanding than my Teachers. In­deed the Law of the Lord is a per­fect Law converting the soul, the testimony of the Lord is sure, and giveth wisdom to the simple, yea, and such wisdom as maketh wise [Page 124]unto salvation, and what should we desire more?

Disc. But could so many Di­vines of former. Ages be ignorant of this? Have there not so many Wars been undertaken for this cause? Could those learned men suf­fer so many thousands of men to run headlong, hoth by doing and suffering, into the hazard of body and soul for Religions sake? and so many un­speable mischiefs to arise, whenas it is possible for a man to be saved with­out the Controversies of Religion? But if this be the command of God under the pain of temporall and ever­lasting punishment, to fight for those Controversies, how can we excuse those shuffling arguments of Faith, Religion, and Gods Worship? A Servant may not abate any thing of his Lords due.

Consid. Be ignorant of this; of what? That Controversies are not necessary to salvation; how doth [Page 125]that appear they deserved any such censure? but let's not please our selves in confusion of things that deserve to be distinguished: A man, yea, an whole Nation, may live in peace without war, but if they are not suffered to live in peace, but some enemy or other invades them, as Aram before, and the Philistins behinde, ready to de­vour us with open mouth, shall we sit still with our hands in our bo­some, till these monsters devour us one after another? as Polyphe­mus intended to deal with Ʋlysses and his souldiers, though he shew­ed him this favour, that he should be the last that should go to pot: This is the condition of Gods Church, and hath been from the very dayes of the Apostles inclu­sively, the mysteries of godliness, being now revealed in Gods word. Many there be that cannot digest these mysteries and submit unto [Page 106]them by faith, but though they im­brace the truths of the Gospell in som particulars, yet they resist it in others, or pretending to imbrace it, they pervert & wrest it by corrupt interpretation. In this case are not the Orthodox driven to hold their own, and (as S. Jude exhorts them) to contend earnestly for the faith once given to the Saints, and to indea­vour to kill error, rather than to suffer errour to strangle the holy truth of God, open the truth of God which is according unto god­liness; rather to root out weeds, than to suffer them to over-grow the good corn. Thus we are cast upon Controversies whether wee will or no, yet this is not a dutie that belongs to all, many, yea most shall be saved without it; like as when an enemy invades us we ga­ther an Army against them to op­pose them and drive them out, the rest pray for their fellow-brethren, [Page 127]but do not fight, yet by this war they may have as great an interest in the desired peace, as those that fight for it. Thus Chamayar of the French Church hath written his [...] Bella Domini, the Wars of the Lord, against the Phi­listines, the Antichristian Phili­stines of the Church of Rome, scarce one hath done the like, yet many sons of that honourable Church have done valiantly, but Chamayer hath surmounted them all; every one doth not gird him­self with the sword upon the thigh at all, but onely those who are the Lords Naunchan, his instructed ones, for these who are overseers and keepers of the Tower of Da­vid, built for defence, a thousand shields hung therein, and all the Targets of the strong men, Cant. 4.4. and these are well acquainted with them, and know how to use them, yea and to handle the sword [Page 128]too as expert in war, and in this holy war they will be content to hazard their life, as S. Paul profes­seth, saying, and now I go bound to Jerusalem in the Spirit, not know­ing what things shall come unto me there, save that the Holy Ghost witnes­seth in every like saying, that bonds and afflictions abide me, but I pass not for these things, neither is my life deer unto me, so I may fulfill my course with joy, and the Ministration which I have received of the Lord Je­sus to testifie the Gospell of the grace of God.

As for the shuffling Arguments here spoken of, when I know them I shall upon due consideration pass my judgement on them as I see cause. A man may sophisticate I confess, in making Arguments, but shuffling courses commonly have place in shifting them off by an un­due solution: Wee know what Pauls course was, he fought with [Page 129]Beasts at Ephesus, and Stephens for­tunes too, when certain of the Synagogue which were called Li­bertines and Cyrenians, disputed with Stephen, did not he also dis­pute with them? The Text saith expresly, they were not able to re­sist the wisdom of the Spirit by which he spake; If Lam offered up (saith Paul) upon the sacrifice and service of your faith, I rejoyce there­in, and will joy.

Dis. Let this thing be considered, see­ing it is so intricate, and lead me and many others into disquiet of minde; for which perplexities of Conscience, none will deny that a remedy is to be sought at the hands of those that have Christian fellow-feeling, and might be found if all the Divines of those sides that have left Popery, would vouchsafe to afford me a wise, milde, and solid Answer in writing, not sa­vouring of partiality, prejudice, or passion.

Consid. When Boste was taken by the States, there was seen in the wall a Bishop sometimes of that town, painted with Christ and his blood on the one side, and the Vir­gin Mary and her breasts sprouting milk on the other side, and the de­vout Bishop was represented there in the gesture of a man in great perplexity and ambiguity, not knowing well which to prefer, whether Christs blood before Ma­ries milk, or Maries milk before Christs blood, and this expressed in Latine Verses, and one of the Martialists (as it were) to put him out of his mood and perplexity, Why thou Sott (quoth he) get thee to Gott. Who, I pray, was the cause of this mans perplexity, was it not his own extreme superstition most abominable? If the Author of this Discourse had proposed any thing on the other side to the Scripture, and pretended ambiguity and per­plexity, [Page 131]which of them he prefer­red according whereunto to order his faith, that Martialists resoluti­on of the doubt might have been congruous enough: But onely concerning the Scripture-doubts are here proposed how a man should ground his faith thereup­on; what he is, I know not, and whether this be res gesta, or ficta, I am to seek, for the present world is full of jugling. But when wee make such doubts unto our selves, do we well consider the goodness and wisdom of God in giving us his holy Word to direct us in the wayes of everlasting life? if still there were just cause to complain of a perplexed condition, where­into we were cast, not knowing whether we shall take hold of it, or run away from it, as Moses did from his rod when it was turned into a Serpent. But do we finde a­ny the like Metamorphosis here? [Page 132]yet when the Lord bid Moses take the Serpent by the tail, he was bold to do it; surely Gods Word is no Serpent, but we rather, and his Word alone hath power to charm us, and make us vomit all our poy­son of erroneous and unholy ways, and the Lord Christ hath bid us to take hold of them, saying, Search the Scriptures; yet if any thing in this my Answer seem amiss, and not answerable to the Authors ex­pectation, but savouring (as hee thinks) of partiality, prejudice, or passion, I confess prejudice against such discourses as these, accompt­ing them most vile, and nothing becomming an understanding and godly Christian; but as for the rest let him impute it to my ignorance, that know not so much as what is the way of his passion, for he seems to me to be neither Lutheran nor Calvinist, and would not seem to bee a Papist, though I am most [Page 133]prone to conceive it to be the trick of some Papist; least of all doe I know his person or Countrey.

But let every sober Christian consider well, and inquire, whether that since the beginning that Gods Word was committed to writing, there were at any time any such questions moved untill this last and worst Age of the world, when Cajetan the Cardinall, a great School-Divine, first encountred with Martin Luther, and found that no Authority prevailed with him but Scripturall, hereupon hee was moved to study Scripture, and wrote Commentaries upon it in his old age. But Silvester Prierius of Rome, he thought that way too far about, and therefore took a shorter course, and maintained that the Scriptures contained not all things necessary to salvation, and there­fore the rule of faith to be made compleat must be pieced up with [Page 134]the unwritten Word added to the written Word, which unwritten Word they called Traditions. Since that the Papists have strengthned themselves with the Authority of the Church, yet con­fess the true Church cannot bee known to be a true Church, nor the Authority thereof known, but by the Scriptures, and the issue of the resolution of the Church must bee the resolution of the Pope concer­ning the true interpretation of Scripture, shamefully obtruding upon us that we make the resolu­tion of our faith into our own pri­vate spirit, whereas we to the con­trary extend the testimony of the spirit onely to each private mans best satisfaction, and teach no o­ther herein than the Papists them­selves acknowledge to be most true, as touching the resolution physi­call of our faith, as I am able to prove by variety of pregnant evi­dences [Page 135]ready at hand without any more adoe than the bare transcri­bing of them. Now this light be­ing not of a nature communicable unto others, we meddle not with it in disputing upon any other point of Divinity with Papists or any other. But therein walk in all our disputations by way of Reso­lution Logicall, either into some confessed principles as concerning the Attributes Divine, or into ex­press passages of holy Scripture, the meaning whereof if it be excepted against, we are ready to justify it by rationall discourse against any ad­versary, nothing doubting but we shall either convict him of obstina­cy in shutting his eyes against the clear evidence of truth, and make him condemned in his own con­science, or at least in the conscience of all sober Christians, being well assured that whosoever resisteth [Page 136]the evidence of Gods Word upon pretence of inevidence, that Word shall be found of evidence enough to judge him at the last day.

¶ This Jesuiticall Question was sent out of Germany when the Assembly of Di­vines were sitting at Westminster, and was translated out of High-Dutch.