A Reply to a Relation, Part 3 (2 of 9)

A Reply to a Relation · Part 3 (2 of 9)

p. 147And for a ground hereof, I lay down the Contradictory of your words for my true Position, which is this, That the light which is in Scripture it selfe, is bright enough, it can and doth of it selfe beware sufficient witnesse to it selfe. For proofe hereof: The Scripture is the witnesse of Christ, as is said before: and a witnesse must be a sufficient and competent witnesse, without all exception; els 'tis rejected. Now the Scripture is without all exception, it is a holy, true, and faithfull witnesse, free from all vice, or defect. It is pure and perfect, so as it needs nothing to be added to it. So Salomon, **Pro. 30.5, 6▪Prov 30:5Prov 30:6Every word of God is pure: Adde thou not unto his word, least he reprove thee, and thou be found a lyer. Adde thou not; Ergo it is a most perfect and competent witnesse. Againe, as the Scripture is every way a Competent and sufficient, a perfect and Compleat witnesse, without all exception: So it brings full and cleare Evidence with it for that whereof it is a witnesse. For this, Salomon saith, ‡‡Pro. 8.8, 9.Prov 8:8Prov 8:9All the words of my mouth (saith Wisdome) are in righteousnesse, there is nothing froward or perverse in them: they are all plaine to him that understandeth, and right to them that find knowledge. The Scripture is plaine, cleare, and evident. So Peter saith, ‡‡2 Pet. 1.19.2 Pet 1:19Ye have a beba…oterón tòn prophetikon logon, a most sure word of Prophecie, whereunto you doe well that ye take heed, as unto a light that shineth in a darke place. The Scripture then is a most sure witnesse, and it is a light that shineth. The light is not in it, as the fire in the flint: but it a light shining forth, as the light of the Sun. §§Psal. 119.105.Ps 119:105Thy word (saith David) is a Lamp unto my feet, and a Light unto my path. p. 148And, **Psal. 19.8.Ps 19:8The entrance of thy words giveth light, it giveth understanding unto the Simple. The very first entrance or gate (as the word signifieth) of Gods word, doth illuminate, and give light, it giveth understanding to the Simple, the rude and ignorant; it ‡‡Ps. 119.130Ps 119:130enlightneth the eyes. Now all this could not be, without a light that shineth, and that clearely too, such as upon the first entrance of it giveth light and understanding to the simple.

But how comes this light of the Scripture to shine forth? I Answere, First of its own proper nature. Let but an unregenerate Man read the Scriptures, Scripture convincing a naturall man.and he shall feele such a Convincing light in them, as he will perceive there is a Divine power in them. But this light of Scripture, by Gods owne appointment, shines forth more bright, and is more effectuall, when it is preached. Of this the Apostle saith, ‡‡1 Cor. 14.24, 25.1 Cor 14:241 Cor 14:25If all prophecy, (that is, preach the word of God, as in that place) and there come in one that beleeveth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report, that God is in you of a truth. Now whence is all this Conviction, and Confession, but from the power of Gods word preached. So Heb. 4.12. The word of God is quicke and powerfull, and sharper then any two edged Sword, Heb. 4.12.Heb 4:12piercing even to the dividing asunder of Soule and Spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart. This, this is that, that dazleth mans clearest reason, convinceth and confoundeth his Conscience, and as a mighty Engine §§2 Cor. 10.4, 5.2 Cor 10:42 Cor 10:5batters down, and layes levell Strong holds, and all high things that exalt themselves against the knowledge of God, bringing into Captivity every thought to the obedience of Christ: as the Apostle speakes. And is Gods word (the Scripture preached in the power and purity of it) a discerner of the thoughts and intents of mans heart? Then let that man tell me, whether, without any more testimony, this be not the very word of God? And that there is in it▪ Theiónti a divine Spirit, and power, that thus can search into the inmost bowels, and secrets of mans heart? So as, as the Samaritan woman said to her neighbour, Come, and see the man, that hath told me all that ever I did; is not he the Christ? So a naturall man thus convinced and confounded by the power of Gods word, and Secrets of his heart discovered, may he not now truely report, and say Come, and heare that word, which hath discovered unto me all the Secrets of my heart: must not that needs be Gods owne, word ▪ So as this Discovery, is it not by that native, operative, p. 149effectuall, and resplendent penetrating lihgt, shining in the Scripture, the beames whereof are displayed in the Ministry of this word of God? what is it then, that enforceth and even extorteth this assent and confession from a naturall man, but the cleare evidence of Gods word preached, that the Scripture is the word of God, which is so preached?

And to bring this a little neerer home, and set it closse against your owne Gate: What Say you my Lord (for I must deale plainly with you, seeing you are so bold with the Scripture) will you be tryed by this word of God, whether it have not sufficient Light in it selfe, and of it selfe, even to convince your owne heart and Conscience, that the Scripture is the word of God? I say, in, and of it selfe, without all those circumstances which you put as necessary previous inducements to this beliefe, whereof your Church Authority is ever the Prime. Will you be content but to make tryall of your selfe in this Case? How is that? Why, doe but once come into some obscure, poore Parish Church,A motion. where there is a good Zealous, and Orthodox Preacher; and come disguised (as **1 King. 22▪1 Kgs 22Ahab at the Battell of Ramoth Gilead) in a private manner, not in your Pontificalibus, with your long Sattentraine carried after you, et magna comitante Caterva, a troope of gallants at your heeles; So as none takes notice of you, much lesse the Preacher: and come your selfe in person, not sending your tà o'ta, your Long Eares, I meane your Scouts and Spies, Informers, Promoters, Priests, or Pursuivants, Delators, and Sycophants; for these will seldome tell you the truth of things: But I say, come your selfe in a private disguise, and so stand muffled up in the Croud, and hearken diligently to the Preacher, first how he doth o'rthotomein tòn lógon, divide his text aright, as it were anatomising and ripping up the bowels of it and then how fitly he grounds his docttrines, or points of Instruction upon his text, and so prosecutes them with proofes of Scripture, and Reasons; and lastly applyes this word in sundry uses to the hearts and Consciences of the hearers, reproving this or that sinne, and pressing it home; And all this while, knowing nothing, that any such Creature, as the Archbishhop of Canterbury is in his Congregation, in the ardor of his holy Zeale, hee lets flye his Darts of sharpe Reproofe, Steeled with Divine Authority of GODS Word, the Scripture, as against Pride, Hypocrisie, hatred of GODS Word, Persecution of p. 150Gods Ministers and People under a colour of piety, and pea…e-making in the Church, and the like, and so drives the nayle to the head, as that the dart▪ pierceth through all your armour of proofe (as the **1 King. 22.1 Kgs 22Arrow, shot at adventure, hit Ahab between the joynts of his Armour) to the the very quick of your Conscience, not onelyonly to the awakening of it, but driving it to a trembling fit, (as Pauls preaching did to ‡‡Act. 24.25.Acts 24:25Felix) and to be in a cold Sweat, and to wax wanne and pale, (as Belshazzar at the sight of the hand-writing, which is a part of Scripture) what would you imagine of this? Perhaps, that the Minister knew of your being there. But the contrary appeares to your selfe, you did it so secretly, as you knew none could discover it; as you want neither wit nor art to doe such a feate, if you will. Well, you can draw no other Conclusion from that your Conviction upon this occasion, but that sure those were the Darts of the Scripture, that wounded you, yea and sounded you, and found you out in the Croud, pulling off the veile of hypocrisie from off the the face of your Conscience, and therewithall so terrifying it, as you are perswaded all the men in the world could not have struck such terrours into your Soule: and therupon you are forced to Conclude, and Confesse, that surely the Scripture must needs be the word of God, having such a mighty power in it, being applyed but by a weake man. As the Apostle saith, ‡‡2 Cor. 4.7.2 Cor 4:7We have this treasure in earthen vessels, that the excellence of the power might be of God, and not of us. For you could discerne nothing of the Minister himselfe, but that he was a simple plain man, and did but speake, as his text led him, and for which he brought good proofe from the Scripture. Thus if your Lordship should make but such an experiment as this, would you not doe with this your Book (wherein you have, besides many other strange passages all along, as will appeare yet more at large, pronounced so many disgracefull Sentences against the Sufficiencie of the Divine Scripture, to prove it selfe to be the word of God) as those Converts in the Acts did with their Books of Curious Arts, or as you did (though against your will) with that Popish Book of the Bishop of Geneva in Smithfield. But I proceed.

As the Scripture, not onelyonly in and of it selfe, but by the Ministry of it discovereth such a cleare selfe-light, as whereby even naturall men are convinced, and enforced to beleeve and confesse, that Surely the Scripture is the very word of God: so this word, this Scripture is not (as the Papists say, and you say p. 151little better) a dead letter: but as it is the word of God, uttered by his Spirit, by which **2 Pet. 1.21.2 Pet 1:21holy men spake and wrote it: so it carries meat in the mouth (as we say) it never goes alone, but is accompanied with the Spirit of God, which Spake it, giving testimony unto it, that it is the undoubted word of God. For even as the veines in a naturall body doe carry and convey in them the life-blood, and as the Arteries doe containe in them those animal Spirits conveyed from the head to all the members, whereby they are vegetated, and moved: So the Scriptures and every part of them have in them the Spirit, whereby they are quickned, and which is in them, as the light in the body of the Sun, their proper light, wherein they shine forth in such a brightnesse, as is sufficient to convince all men, that they are the word of God, and effectuall in perswading and assuring all the Elect of God of the truth thereof, even to their Salvation. And as the Soule with its faculties, as understanding and Reason, in mans body, doe shew him to be a reasonable creature, Man: So the Spirit of God, breathing and moving in the Scriptures, doe shew them to be the very word of God. For in the Scripture doe shine forth Gods Majesty, Wisdome, Holinesse, Power, Providence, Iustice, Mercy, Truth, Goodnesse, Omniscience, and all his excellent Attributes, so as they all beare testimony unto it, that it is the word of God. So as to seperate these from the Scripture, as they doe, who affirme, that the Scripture is not bright enough to be a sufficient witnesse to it selfe, to the begetting of Beliefe, that it is the word of God: Comparison.is as if they should abstract and seperate the light from the Sun, and say, it is not sufficient to prove it selfe to be the Sun. For indeed take away the light from the Sun, and then you may say truely, it is not bright enough to shew it selfe to be the Sun. Nay it ceaseth to be the Sun any more, when the light and heat of it is taken away. For the Sun is pherónumos, according to its names in the Hebrew, Shemesh, so called, because by its light it is a Minister or Servant to the world: or some derive it, quasi Sham-esh, ibi ignis, There is fire: or according to another name, from its property of calefaction, or heating. But take away its light, and it looseth both its nature, and its name, and serves for no use. So if you take from the Scripture those things in it, which are its life and soule, its native light and …uster, which can no more be seperated from it, then the light from the Sun (nay the Sun **Mat. 24.29▪Matt 24:29shall come to loose his light, as it once did at the Ecclipsing of the ‡‡Mal. 4.2.Mal 4:2Sun of Righteousnesse in §§Mat. 27.45.Matt 27:45his Passion on the Crosse, but Gods word ††Ps. 119.89.Ps 119:89endureth for ever p. 152in heaven) you quite destroy the nature of the Scripture, and so make it to be no longer the word of God.

I might here inlarge my Discourse upon this excellent Subject, but I shall have further occasion ministred by you to speake something more of it, as I passe along. For you proceed.

L. p. 83. A man is probably led by the Authority of the present Church, as by the First informing, inducing, perswading meanes, to beleeve the Scripture to be the word of God: but when he hath studied, considered, and compared this word with it selfe, and with other writings, with the helpe of ordinary Grace, and a mind morally induced, and reasonably perswaded by the voyce of the Church: the Scripture then gives greater and higher Reasons of Credibily to it selfe, then Tradition alone could give.

P. Here you begin to tell us your manner of proposing the Scripture as a credible object, fit for beliefe. And you place the Authority of the Present Church in the forefront, as a prime leader and inducer to this beliefe. And this you inculcate very often, and Say, pag. 120, I confesse every where, that Tradition introduces the knowledge of them. And pag. 126. you tell the Jesuite, A. C. saying, Herein we goe the same way with you, because we allow the Tradition of the present Church to be the First inducing Motive, &c. So as herein you jumpe with the Jesuite. So then, Authority of the present Church is the Prime. Or as sometimes you call it Tradition, or otherwhiles, The voyce of the Present Church. All comes to one reckoning. Then, to this Leader you muster up a troop of followers; as here, Ordinary Grace, a mind morally induced, and reasonably perswaded; and before: a mans owne Reason, and humane Testimony, morall perswasion, Reason, and Force of the present Church, the Holy Ghost, Conferring of the Scripture with it selfe, and other writings. And what then? Then, and not before, the Scripture gives greater and higher Reasons of Credibility to it selfe, then Tradition alone could give. What? No more effect for all this, but a Credibility? I expected you should with such a Troope, under the command of such a Generall, as the Authority, Tradi…ion, and voyce of the present Church have effected that Rockie For… of mans heart to have yealded to open the Gates of his Infidelity to let in this Beliefe, that Scripture is the word of God. And can you obtaine no more then a Credibility? Alas poore Scripture! Can all Mans witty inventions advance thy credit (which they have taken away) no higher, then to a Credibility? But thus we may see the vanity of Mans wit, when it hath cast away p. 153the truth. This is right, as the Preacher Saith, **Eccles. 7.29▪Eccl 7:29L…e, this onelyonly have I found, That God made man upright: but they have sought out many inventions. So when men reject the word of the Lord, what wisdome is in them? Then they fall to their inventions, like ‡‡1 Sam. 19.13.1 Sam 19:13Michals stuffing her Image with Goates haire, and laying it in the bed, instead of David. Or a right Embleme hereof we have in our First Parents: when they had disrobed themselves of that plain, simple seamelesse, but glorious robe of their Innocencie, having thus lost their uprightnesse, wherein God made them: presently they fall to their inventions; they will supply the want of that robe with a many faire fresh Fig-leaves sowed together without either needle or thread, vainly imagining, that this would cover their shame, when indeed it was a plain signe, they had lost their Glory, and yet could not hide their nakednesse. So when a man hath lost the Truth, he shall loose his wits in his manifold Inventions, before he shalbe able thereby to make up his losse. Thus did the Church of Rome of old, no sooner had they thrust out Gods word, and the preaching of it out of their Temples, but up goe their Images for Lay-mens Books, and in comes crowding a multitude of Ceremonies, the Inventions of man, as if these would make amends, with advantage, instead of the holy Scriptures. Just your practise in the Church of England at this day. And just your like practise here. When you have cast a black veile over the Scriptures native beauty and light, disabling them as sufficient witnesses, to prove themselves the word of God: Magno … magnas nuga… ▪you invent here a number of things to stop our mouthes, to make us beleeve, that by these you will bring Mans naturall blindnesse to see, and his infidelity to beleeve just nothing at all, that the Scriptures are the word of God. So as you deale with us here, as some Parents doe with their Children, take the piece of gold from them, and please them with a handfull of deafe nuts. OnelyOnly, they doe it providently, to preserve the Gold from being lost: but you Popishly, to destroy the Gold, and to set up the painted dresse of your New-nothing. Or you put out the Eyes of the Scripture, and then light your Candle before it: as after you tell us.

But let's a little examine your words. First I note here, what a blind guide you commend to blind men, to lead them to the beliefe of the Scriptures to be the word of God. For what is it? Certainty? No, Probabilty. A man is probably led. But of Probability we have spoken before. And take this with you for a certaine truth: Probability may beget an opinion: but never, a p. 152duplicate page p. 153duplicate page p. 154belief. But by whom probably led? By the Authority of the present Church. What present Church? Of the Prelates, or Hierarchy ever. But who gave you Authority, to be a Church? Or Suppose you were the true Church of Christ: who gave you this Authority to take away from the Scriptures their sufficiencie of guiding men to the faith of them, and to tie men to depend upon the Authority of the present Church, thereby to be induced to beleeve the Scriptures? And what's your present Church? Is it not the Same with that of Rome? And is not this Authority which you arrogate, Romish? And what if your present Church with Rome, shall induce us to beleeve the Apocryphall Bookes to be part of Scripture? Or some word unwritten, which you call Apostolick Traditions, to be equall with the word written, as you agree with Bellarmine in this Distinction of the word written, and unwritten; as before is touched? And what if (as you have given us too much proofe) you should limit us in beleeving the Scripture, what part to beleeve for Canonicall, and what otherwise? For as **Adversus Luciferian…s.Hierome saith, The Scripture consists more in the marrow of Sentences, then in the barke of words, more in the Sense then in the Syllables. What say you then to the 4th Commandement, which your present Church denyes to be Morall for a Seventh day Sabbath, and thereby overthrow the Sanctification of the Lords day? What say you of the Doctrines of Grace, which you have overthrowne by your Declaration before your Articles? What of Altars, and the like? If herein you overthrow the Sense of Scripture, doe you not proclaime to the world, that such and such Scriptures are not Canonicall? Or if the words be still holden for Canonicall, yet it must be according to the Sense of your present Church. As Paulus 4. the Pope, in the End of the Councel of Trent, tyes all Priests by oath to interpret the Scriptures no otherwise, but according to the Sense of the Catholick Church; the Summe whereof is the Decrees and Canons of Trent. Is not thus the whole Scripture made voyd?

But, come on, let men be primely induced by the Authority of the present Church, The onelyonly way how men may know the Scripture to be Gods word as the Prelate teacheth.to wit, of the Prelates or Hierarchy (for no other Church you allow, nor we you to be any other, but of Antichrist) by what Argument (trow you) is it likelyest they will be perswaded, that the Scriptures are the word of God? Will you give me leave to tell you my Opinion? It is this in briefe: When men upon your Authority and Commendation should be brought to read the Scriptures, and therein should find many Prophecies, and among the rest, how there should come p. 155**Math. 24.Matt 24False Proph…ts, being Wolves in Sheeps Clothing: ‡‡Revel. 13.Rev 13pretending holinesse, but Persecuting Gods Saints; pretending Religion, but oppessing Gods word, pretending to be ‡‡Math. 24.Matt 24Christ vic…royes, but §§Col. 2.…8.Col 2:8tyrannizing over his people; and such as should Apostatise from the Faith, and set up Doctrines of Devils, as in abstinence from certaine Meates, and Marriage at certaine times, and how Christ and his Apostles were humble, and despised the world, being crucified unto it, and how they which were proud, pompous Lords, claiming to be their Successors follow none of their steps, neither in diligent preaching, nor practise of a holy life, are such Antichrists as the Scripture hath foretold: and how ††2 Tim. 3.13 2, 3, 4, 5.2 Tim 3:13in the last dayes perillous times should come: when men should be Selfe-lovers, covetous, boastors, proud, blasphemers, unholy, without naturall affection, implacable, covenant-breakers, false, accusers, incontinent, fierce, despisers of them that are good, Traitors, heady, high-minded, lovers of pleasures, more then lovers of God, Having a forme of Godlinesse, but denying the power thereof; with many other like things; which when they come to compare with the State of the present times, and especially of the present Church, and chiefly of the Prelates themselves, and shall find most of these Prophecies fulfilled in these present times, they will certainly hereupon conclude, that these be those last dayes, and perillous times wherin these things, so long agoe foretold, doe clearely shew, that certainly the Scriptures are the word of God.

The next thing I note here is, that you Say, a man so probably led, must compare the Scripture with it selfe, and other writings. What other writings, I pray you, shall he compare the Scriptures with? Shall humane writings light him a Candle to shew him the Sun shining at noon day? But thus humane testimony comes in for a Second Inducer. And for all your previous inducement, you must still at last joyne some thing of man with Scripture.

Well, what's the third? Ordinary Grace. And this with the Authority of the present Church may beget in a man an ordinary beliefe, that Scripture is the word of God. As it seemes such ordinary Grace brought King **Act 26.28▪Acts 26:28Agrippa to beleeve the Prophets to be the word of God: yet for all that he was but almost perswaded to become a Christian. And this Ordinary Grace is (it seems) that Holy Ghost, which you told us of before.

The Fourth is morall inducement. Well, admit this bring him to a morall beliefe or opinion. The Fifth is a reasonable perswasion by the voyce of the Church. Well, what the…? After all p. 156this, the Scripture gives greater and higher reasons of Credibility to it selfe, then Tradition alone could give. Here's then the upshot of all (as we noted before) you by these steps advance the Scripture to a Credibility. So as all this while, you have walkt the round, and gone in a Circle, and end just where you began; for you began at Probability, and end in Credibility; whereas the Scriptures were credible at least, that is such as might be beleeved; before you taught this new way to come to the beliefe of them. So as this your Conclusion comes to just nothing. Only you seem to attribute some thing to the Scripture, being assisted with those other inducements, wherein it surpasseth your Tradition alone. Which is such a comparison and commendation, as you could not devise the like, to abase the Credit of the Scripture. But to conclude: What a Tedious Dispute you make here with the Jesuite about that, which (when you have done all you can) will never bring a man upon any sure grounds so much as to beleeve, that the Scripture is the word of God: much lesse to bring him to Saving faith in Christ. But what doe I speake of Saving faith? Alas, that's no worke for your pen. You are for a Scholasticall Dispute here, which is so jejune, and barren, that many Scholasticks would hisse it out of their Schooles, much more Divines out of the Divinity Schooles, as indeed nothing pertaining to true Divinity, but to a **Col. 2.8.Col 2:8Spoyling through Philosophy and vaine deceit, as the Apostle Speakes. But the summe of all your inducements (the Prime whereof must necessarily be your present Churches Authority) amounts to this: That men being by a bond of necessity tyed to this your Church as without which he cannot come to beleeve Scripture to be Gods word: and without this beliefe, no faith of Salvation: and your Tradition with all other helps cannot bring a man to that beliefe, when all is done: the Conclusion is, that according to your Tradition no man can come to be Saved. So as thus by this your new Doctrines you overturne the Foundation of Faith by the very roots, leaving no footing for faith to stand upon, whereby a man may have any hope of Salvation.

But I shew'd you before, a short and sure way for a man to come to this beliefe, and not onelyonly so farre, as to beleeve the Scripture to be the word of God, but to beleeve, that he hath his part of Salvation in that word. And this way is, by hearing the word of God preached. For ‡‡Rom. 10.Rom 10Faith comes by hearing, and hearing by the word of God. And this faith being the Saving faith in Christ, as it p. 157apprehends all the Promises of God in the Scripture to be true, and to belong to him, so it comprehends the beliefe of Scripture to be the word of God. And this, this word of God preached and heard, is that voyce of the Church of Christ, or rather Christs owne voyce in the Church, calling men, yea and instrumentally causing, Gods Spirit effectually working in and by the word, to beleeve unto righteousnesse, and to confesse to Salvation, whatsoever is written in the Scripture to be most true, as being the word of God himselfe. And besides this true Christians in all ages, never beleeved and Authority, Tradition, voyce of men simply to be any necessary prime inducement to beleeve so much, as the Scriptures to be the word of God.

L. p. 84. That divine light, which the Scripture, no question, hath in it self, is not kindled, till these helps come. Thy word is a Light. So David. A Light? Therefore it is as much a manifestation to it selfe, as to other things, which it shewes, but still, not till the Candle be lighted: not till there hath been a preparing instruction, Prelates Blaspheming of Scripture all along, and exalting his Present Churches Authority above it.what light it is, till Tradition of the Church, and Gods grace put to it, have cleared his understanding: So Tradition of the present Church, is the first morall motive to beleeve.

P. These words confirme your former, with a little illustration. A divine Light here you confesse to be in the Scripture. But you meane some dimme Light. At the best, not bright enough, not sufficient to shew it selfe to be the word of God. And here, That Light, whatever it is, is not kindled, till these helps come. 'Tis but a kind of Light potentially in the Scripture, as fire in the flint, which must be struck out with the steele. Nay you compare it but to the light of a Candle; and yet not all that neither: for the Candle must first be lighted. The Scripture then of it selfe is but as a Candle in the box, of 12 in the pound, as you Say ibid. which hath no Light, till it be lighted. And Tradition of your present Church must light the Candle. And surely, then may not the Tradition of your present Church put out the light of this Candle again, after you have lighted it? As the Pope crowned the Emperour with his feet, and then struck the Crown off again with his foot, to teach the Emperour, that his Crown was at his Holinesse Devotion to dispose of as he pleased. So may you do with the Scripture, light the Candle, and put it out again.Prelate lighting the Scripture▪ and puting out the Candle. As you have don with the Doctrines of Grace, with the Sabbath, or Lords day, with preaching, and the like. And Thy word is a light: So David. But not, So you. For David Said, Thy word is a lampe p. 158unto my feet, and a light unto my pathes. So say not you. You like not (it seems) such a lampe and light to your wayes. For wayes you leave out, as the Devil did, when he recited that Scripture, Psal. 91.11. He shall keep thee: but he left out, In all thy wayes: as Luk. 4.10. And you could never have the hap hitherto to cite Scripture right. And no marvaile if you be out of your way, when you come to the Scripture, seeing you can find no light in it to give you sufficient direction. But you Adde: A Light? Therefore it is as much a manifestation to it selfe, as to other things. Even just as much as if you had Said, A blind man seeth as much in the darke, as in the day. So 'tis here with the Scripture, for the light you allow it. And what's that? But none still, no light, till the Candle be lighted. 'Tis just so then, as I say. I guest your meaning right. But you adde: Not till there hath been a preparing Instruction, what light it is, till the Tradition of the Church and Gods grace put to it, hath cleared his understanding. How? I am here at a losse, except you helpe me out, and cleare the understanding of your words. For before, you must have the Candle first lighted: and here, you seem to grant some light, when 'tis once discovered to be a preparing instruction what light it is. I pray you my Lord deale plainly with us. Speake out. Hath the Scripture a light in it, or no, before the preparing instruction hath shewed what light it is? For to shew, what light it is, doth necessarily presuppose that there is a Light. And if there be a Light, how is it true, that you Say, Not till it be lighted by Tradition of the Church? Must Tradition doe all, both light the Candle, and also shew what light it is? Or doth Tradition with the same act of lighting the Candle, shew also what light it is? If so, then I begin through this darke lanterne of yours to discerne what light the Scripture hath: namely a borrowed light, lent it by Tradition. For you say, The Candle is not lighted, till Tradition light it. Or if I be out, 'tis for want of Cleare Light from your darke Lanthorne. But here followes a worse perplexity. For from the lighting the Candle of Scripture by Tradition, you come to the lighting of another Candle, namely the Clearing of the naturall mans understanding by the Tradition of the Church, and Gods grace put to it. 'Twas well you put Gods grace to it. For if the Tradition of your present Church have but Gods grace put to it, it may worke wonders. But stay. Cannot your Churches Tradition or Authority, doe the deed without Gods grace; at least doe its office of the fore-horse, as the necessary prime leader? Or is your Churches Tradition some p. 159jade, that puts all the brunt upon the next horse that follows? Then you should rather give Gods Grace the Precedencie. But now I remember, this Grace of God is but an ordinary Grace, as you told us before, which at the most worketh but an ordinary morall and probable beliefe, that Scripture is the word of God, but not certaine and evident: So as the naturall mans undestanding being but thus farre cleared to have a probable opinion of Scripture to be Gods word, except you can bring him to beleeve in Christ, and forsake his sins, his opinion will but aggravate his condemnation so much the more. But what evidence can you shew us, that your Church Tradition is certainly seconded with so much ordinary Grace? For if your Tradition be derogatory from the Credit of the Scripture, you cannot hope for the least degree of ordinary Grace to give it either assistance, or attendance. It behoves you therefore to prove, that this your Authority in this point is from God, is Gods ordinance: and if so, you may then easily perswade us, that Gods grace will accompany his owne Ordinance. But this you will hardly prove. But will Say, Traditions are Traditions, and therefore not to be proved from Scripture: and this Church-Tradition is that, which the Scripture must be proved and tryed by. And so here upon belike it is, that you conclude: So Tradition of the present Church is the first morall motive to beleeve. The Conclusion might serve the turne well enough, if you had but good logicall or rationall Premises to bring it in, better then yet you bring, for the inducing of beliefe, That Scripture is the word of God.

L. ibid. So after Tradition of the present Church hath taught and informed the Soule, More and more Blasphemy of the Prelate, ascribing that to his Tradition, which is onelyonly proper to the word and Spirit of Christ.the voyce of God is plainly heard in the Scripture it selfe. And then here's double Authority, and both Divine, that confirmes Scripture to be the word of God, Tradition of the Apostles delivering it, and the internall worth and argument in the Scripture, obvious to a Soule prepared by the present Churches Tradition, and Gods Grace.

P. The more you speake, the more we come to Sound the depth of your meaning. You told us before of the present Churches Tradition, and Gods Grace put to it, by which the naturall mans understanding is first cleared. And here Tradition of the present Church alone doth the deed: for you say, After Tradition of the present Church hath taught and informed the Soule, then, the voyce of God is plainly heard in the Scripture it selfe. Surely my mind gave me all this while, that although for fashion sake, and for a colour you named the grace of God in the second place after p. 160your Tradition, yet your principall ayme was to advance the Credit of your Church-Authority, as that alone, which does the deed. This, this is it, that cleares the naturall mans understanding; this it, that teacheth and informeth the Soule (Tradition I say of the present Church) before the voyce of God is plainly heard in the Scripture it selfe. As if you had Said, The Tradition of the present Church does all, it openeth the blind eyes of the naturall mans understanding to see, and the deafe eares of his Soule to heare: for after it hath cleared his understanding, and taught and informed the Soule, then the voyce of GOD is plainly heard in the Scripture it selfe.

And besides you tell us here, that after Tradition of your present Church hath taught and informed the Soule, the voyce of GOD is plainly heard in the Scripture. Ergo not till then. Ergo your Tradition opens the eares of the deafe. And then there's double testimony, and both Divine. What? Tradition of the Apostles delivering it. You meane surely, the divine Tradition of your present Church, one of your obstruse Apostolick Traditions. Otherwise, what doth the mention of the Apostles Tradition in this place? And thus you acquaint us with the whole Mystery of your new Divinity. New, I call it, because it is contrary to the old. For the old is (which is not yet antiquated) **Psal. 19·8.Ps 19The Commandement of the Lord, (that is the word of God) is pure, inlightening the eyes. And vers. 7. The Law of the Lord is perfect, converting the Soule: the testimony of the Lord … sure, making wise the simple. And Psal. 119.30. (mentioned before) The entrance of thy words giveth light, it giveth understanding unto the simple. Now who is the blind and simple, but the naturall man, before his Conversion and Regeneration? And what is that, which inlightens his eyes, and cleares his understanding? Gods word. For, The entrance of thy words giveth light, it giveth understanding unto the Simple. The light of Gods word going forth in the Ministry of it, is the first that makes entrance into the Soule. Now doth not your Lordship grant all this? Yes, you cannot but confesse it: but alwayes provided, that it is ever understood, the Tradition of the present Church must prepare the way first: that must first cleare the naturall mans blind eyes of his understanding; that must first teach and informe his Soule, before Gods word can inlighten his eyes, and give understanding to the Simple. But do you consider what you Say? The Scripture (you must needs confesse, you cannot deny) inlightneth the eyes. Well, but you Say againe, your Tradition must first cleare the p. 161understanding, and light the Candle of Scripture. Now to cleare the understanding, is to open the eyes. How then can Gods word be said to open and enlighten the eyes, when they are cleared before? Or how can it give understanding to the simple, when the Soule is taught and informed before? The Tradition of the present Church prevents all, and saves the word that labour. Unlesse you will say, The Tradition of the present Church is a preparing instruction to the opening of the eyes by the Scripture, as the **Iohn 9▪John 9anoynting of the blind mans eyes with clay went before his washing in the poole of Siloam, whereupon he received his sight. Indeed your Church-Tradition in this Case might well be compared to the daubing of a naturall mans blind eyes with Clay, to confirme him in his blindnesse, that he shall never see, so long as he depends upon the necessity of your present Church-Tradition as a preparing instruction to cleare his understanding, and to teach and informe his soule, as without which he shall never come to have his eyes inlightned by the word of God. So as in very truth this Tradition, Authority, voyce of the present Church, which you every where so plead for, and presse, as a necessary previous inducer,A Doctrine of damnable Blasphemy. yea clearer of the naturall mans understanding, and teacher and informer of his Soule, before he can plainly heare the voyce of God in the Scripture it selfe, is a Doctrine of Damnable Blasphemy against Christ, and his holy word. For this clearing of the naturall mans understanding, this inlightning of the blind eyes of his mind, this teaching and informing his Soule, is both the proper and prime act of Christ, of his Spirit, and of his word, working together. Of the words inlightning David hath sufficiently informed us before. And Christ sends us to the ‡‡Ioh. 5.39.John 5:39Scriptures for search (and not to any Church Tradition) as bearing witnesse of Christ, and so directing us to him for eternall life. And Saith Christ, ††Ioh. 6.44▪ 45John 6:44John 6:45No man can come to me, except the Father, which sent me, draw him: and I will rayse him up at the last day. As it is written in the Prophets. And they shall be all taught of God▪ Every man therefore that hath heard, and hath learned of the Father, cometh to me. Heard? What? The Tradition of the present Church? No, the preaching of Gods word, which is Gods owne voyce (as we said before) this voyce in the eare, being accompanied with Gods learning and teaching within (as §§August. in Iohan▪ & alibi. Act. 16.14.Acts 16:14Augustine hereupon well notes) is that, which brings us unto Christ, Thus the Lord opened the heart of Lydia, that she attended to the things which were spoken of Paul. It was not the Tradition of the present Church, but as she was hearing the word, the Lord opened her heart, both to attend, and to beleeve Pauls Doctrin…. And Luke 24.45. Then opened he p. 162their understandings, that they might understand the Scriptures. Away then with your Blasphemous Romish Doctrine of Tradition of your present Church, from having any thing to doe in this divine businesse, wherein onelyonly God, and Christ, and the Holy Ghost, and the voyce of God in the Ministry of his Word, have the whole and sole worke in opening both the eyes and eares of mans Soule to see and heare the wondrous things of Gods Law contained in the Scriptures. As David Saith, **Ps. 119.18.Ps 119:18Open thou mine eyes, that I may behold wondrous things out of thy Law.

But you adde: And then here's double Authority, and both Divine, that confirmes Scripture to be the word of God, Tradition of the Apostles delivering it, and the internall worth, and argument in the Scripture, obvious to a Soule prepared by the present Churches Tradition, and Gods Grace. And. Then. Sill: Then, and not before, all goes currant: Worth in Scripture comes in with their double Divine Authority. Then, when the Soule is prepared (as before) with the present Churches Tradition. Els, all the fat is in the fire: Nor Apostles Tradition, Nor worth in Scripture, are worth a rush in this matter. And thus all must depend upon your present Churches Tradition Still. But here you bring in againe, Gods Grace, as a Second to your Tradition. But I told you before, and tell you againe, that your present Churches Tradition hath nothing to doe with Gods Grace, nor with any Grace of God, not with common and ordinary Grace, Gods Grace is a concomitant and Assistant unto his owne Ordinance. But for the Authority and Tradition of the present Church to be a necessary inducer to the beliefe of Scripture, by clearing a naturall mans understanding, and teaching and informing his Soule is none of Gods ordinance, but an Antichristian Romish presumption, and therefore hath no promise of, and so no title to Gods Grace, either to accompany or assist it. When Christ tooke his Farewell of the Apostles, he left his Commission with them for the Ministry of his Word, and Sacraments, and thereupon gave a Promise of his continuall assisting grace to them, and to all his faithfull true Ministers of his Word successively to the end of the world: ‡‡Mat. 28.19, 20.Matt 28:19Matt 28:20Goe, Saith he, and teach all nations, baptizing them, &c. teaching them to observe all things, whatsoever I have commanded you: And Loe, I am with you alway, even unto the end of the world. Now 'tis plaine (as is both shewed before, and will yet more) that your present Church being Prelaticall, and Hierarchicall, is a false and Antichristian Church, a Church of Priests of a strange Order, not of Christs institution, nor your Government of Christs p. 163ordinance, and so your Church is of no Auhority: nor doe you faithfully and truely preach the Word, and administer the Sacraments, but with the mixture of your owne Superstitious devises, nor doe you teach men to observe all things, whatsoever Christ commanded in his word, and hath left written in the Scripture: but on the contrary, you suppresse the preaching of his word, and oppresse his faithfull Ministers, and by publick Authority assumed, make voyd Christs eternall Law (as before.) So as Gods people have cause to take up that complaint and prayer of David, It is time for thee, Lord, to worke: for they have made voyd thy Law: And therefore, that promise of Christ to his Apostles and true Ministers of the Gospell, pertaines not to you, and so not to any of your usurped Authority, and pretended Tradition of your present Church.

But you proceed: L. p. 85. After the morall perswasion, reason, and force of the present Church, there is ground enough to move any reasonable man, that it is fit he should read the Scripture, and esteeme very reverently and highly of it. And this once done, the Scripture hath then In, and home Arguments enough, to put a soule that hath but ordinary Grace out of doubt, that the Scripture is the word of God, infallible and Divine.

P. The same man Still. But what if, as with the Church of Rome and the Jesuites your present Church of England doth hold this Paradox, so She should take up Romes practise, and by your Authority forbid all men the reading of the Scriptures, but such onelyonly, as shalbe thought fit to be dispensed withall to read it? We know not what you may doe, if once you can obtain voyces in Convocation (as what may not you doe) to make this your bare assertion, and Antichristian opinion an Irrefragable Canon of the present Church of England, That men ought not to presume to read the Scriptures, till the Authority of the present Church hath made way, and her Tradition cleared their understanding, and taught and informed their Soules, and thereupon very reverently and highly esteeme of it. For this is the Cleare Summe of your words here: No reading of the Scriptures, no esteeming highly and reverently of it, no In, and home Arguments enough to pu… a soule out of doubt, that Scripture is the word of God, Infallible and Divine: So as till he be perswaded hereof, 'tis but vaine and frivolous for a man to read the Scriptures: and this perswasion he cannot have, till after the morall perswasion, reason, and force of the present Church. And here I note again, how you put the Tradition of your present Church single and alone, forgetting to Second it with p. 164Gods Grace: which doth but confirme what I said before, that Gods Grace, Ordinary Grace, when you doe mention it, it is but when you stumble upon it, and it stands but for a Stale; it is your Tradition, and Authority of the present Church that is all in all. But you proceed.

L. p. 85, 86. Thirdly, you (to wit, A. C.) pretend that we make the Scripture absolutely and fully knowne Lumine suo,A subtile and sly evasion of the Prelate from the Iesuite, who objecteth truly. by the light and testimony which it hath in, and giveth to it selfe, &c. We doe not Say, that there is such a full light in Scripture, as that every man upon the first sight, must yeeld to it, The Question is onelyonly of such a light in Scripture as is of force to breed Faith, not to make a perfect knowledge.

P. The pretence of A. C. herein, was not without just cause; onelyonly he considered not what the present Church of England now, under your Primacy, doth hold. So as you should or might have shaped your Answere thus: A. C. Distingue tempora: Distinguish the times. Know you not who sits now in the Chaire of Canterbury? True it is, that formerly the Church of England, or rather some private men, all or most of the Divines thereof that have written of this Subject, allthough very learned (I confesse) and of great note, place and ranke in the Church in their time, held and writ so against you: but that was onelyonly their private opinion, though all their Bookes were published by Authority. But what's all this to the Church of England now? Now you may heare, and understand by me, who am the voyce of the present Church of England, that it is otherwise. And what you doe pretend, I doe thus interpret: We doe not Say, &c. But what doe you not Say? We doe not Say that there is such a full light in Scripture, as that every man upon the first sight must yeeld to it. How? So perhaps not any hath Said. Yet this all our Orthodox Divines before you have said, That there is such a full light in Scripture, as that every man by the thorow and serious reading over of the Scripture, hath sufficient evidence therein to convince him, as to yeeld it to be the very word of God. And if he doe not therupon yeeld, the defect is not in the Scripture, but in himself.A miserable Shift. But at first sight? This is a miserable shift, and poore put off, to answere fully to the Jesuites pretence, or rather true assertion. For in this he saith true, that we (to wit, all the Orthodox Divines of the Church of England as aforesaid) do hold the Scripture absolutely and fully to be known lumine suo, by the light and testimony which it hath in, and gives to it self. Only we do not make it so (as you expresse the Jesuite) but we find, know, and beleeve it to be so. But they never said, At first p. 165sight, This is your owne Flam. But what our …ormer Divines have written hereof, they have with such Arguments confirmed, as not you with all your Divines of note and worth, of which you patch up your present Church of England, are able to Answere, oudè gru, not one word or Syllable.

But come we to the Question as you State it. The Question is (say you) onelyonly of such a light in Scripture, as is of force to breed faith, not to make a perfect knowledge. And what's your resolution of this Question of your own Stating? Do you yeeld thus much, that there is in the Scripture such a light, as is of force to breed faith? Nay, you have already again and again, and I know not how often expresly and flatly denyed, that there is in Scripture so much light, as of it self hath force to breed so much faith, as to beleeve it to be the word of God. And this was all the Question with you but even now. But how comes in this Negative, Not to make a perfect knowledge? The Question was not all this while, whether the Scripture had so full a light in it, as to make a perfect knowledge. But seeing you took this in, to cast a myst before mens eyes, that they may not so easily discern your **A pretty jugling tricke of Legerdemain.jugling trick in answering A.C. and yet keeping your credit, as if you herein maintained no other thing, then what they Divines of the Church of England have held, that which you say the Jesuite pretends: I will answere this too: That all Orthodox Divines do hold (and that according to the Scripture) that there is in it such a full and cleare light, as to make a perfect knowledge. For First, there is a knowledge perfect: and 2ly we have no other Schoolmaster to teach it, but the Scripture: and 3ly this perfect knowledge is required of Christians: ‡‡1 Cor. 14 20.1 Cor 14:20Be not children in understanding (saith the Apostle) but in understanding be men. So the English hath it. But the Originall is tais dè phresì téleio gínesthe. In understanding, or wisdome be ye perfect. So, Heb. 6.1. Wherfore leaving the Principles of the Doctrine of Christ, let us be caried on to perfection. That is, to perfection of Knowledge in the mystery of Christ. Now this knowledge is no where, but in the Scripture, and so this perfection no way to be attained unto, but by the Scripture, as the onelyonly rule and meanes thereof. So the Apostle to Timothy saith, ‡‡2 Tim. 3.15, 16.2 Tim 3:152 Tim 3:16From a child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation through faith which is in Christ Iesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousnes, that the man of God may be perfect, thorowly furnished unto all good works. So as Tertullian might well say, Adoro plenitudinem Scripturarum, I adore, or p. 166admire the fullnesse of the Scriptures. It is a Fountaine, yea an Ocean of Knowledge. And if we cannot attaine to that full perfection of Knowledge in this life, which is to be found in the Scripture, it is defectus vasis, non fontis: the defect is in the vessell, mans soule, (For **1 Cor. 13.1 Cor 13we know but in part, and we prophecy in part, saith the Apostle) and not in the fountaine, the Holy Scripture, which is like Iacobs Well, full of Water, but deep ▪ so as every one hath not such a lage vessell, and long line, as can draw forth a full measure of knowldge out of it; yet he may draw for a plenitude or fullnesse of the vessell, according to its quantity, and the ‡‡Rom. 12.6.Rom 12:6proportion of Faith given to every man; yet not so exactly full, by reason of our infirmity, and in-capacity of our vessell, which is partly of a leaking condition, plenus rimarum, as he said, full of cracks, and a great deale we lose in the very drawing of it up, as a bucket doth of water, before it come to the toppe. So as the defect is not in the Well, wherein it was, but now over head and eares (as we Say) under water, and fuller then it could hold: but in the bucket in bringing it up, or containing and retaining of it.

L. p. 87. Faiths evidence is not so cleare, for it is of things not seen (Heb. 11.1.) in regard of the object; and in regard of the subject that sees, it is in ‡‡Prelate perverts the sense of Scripture, conf…ding the Regenerate with the Vnregenerate, and Saints Faith with Historicall.enigmate in a glasse, or darke speaking. Now God doth not require a full demonstrative knowledge in us, that the Scripture is his word: and therefore in his Providence hath kindled in it no light for that, but he requires our faith of it, and such a certaine demonstration, as may fit that. And for that he hath left sufficient light in Scripture to Reason, and Grace meeting, when the Soule is morally prepared by the Tradition of the Church.

P. Speaking Still of that Faith, whereby a man beleeves the Scripture to be the word of God, which Faith is Historicall: here you confound it with the Saving justifying Faith, just as the Papists doe. For as ††Andreas Vega. Bellarmine, and others.they, so you here alledge for your faiths unclean evidence, Heb. 11.1. where the Apostle describes Faith thus: Faith is the substance of things hoped for, the evidence of things not seen. By which very description, it is cleare and evident, that he speakes not of that Historicall Faith of Scripture, common to all men: but of the Saving Faith peculiar to Gods Elect; Tit. 1.1. and given to the Saints. Jude 3. which notwithstanding comprehends in it, the Historicall Faith of Scripture to be the word of God, and that in a higher degree and measure, then any Reprobate can have; even as the Rationall Soule of man being it comprehends in it the Sensitive faculty in a more excellent manner, p. 167then it is in the bruit beasts, and the Vegetative faculty in a more excellent manner, then it is in the plants; because as the sensitive and vegetative qualities of the soule of man being comprehended under the Rationalls, are subjected to the rule and command of Reason, and so doe participate in some kind of the very nature of the Rationall faculty; man being both moving, and seeing, and hearing, and smelling, and tasting, and touching, not as a bruit beast, but as a Reasonable creature. So Historicall Faith, being comprehended under the Saving and Justifying Faith in a true beleever, it is in him more excellent, and advanced to a higher pitch of perfection, then it is, or can be, in a naturall man; so as it participates so farre of that plerophoría tes písteoes, that full assurance of Saving Faith, as that it not onelyonly apprehends and beleeves the Scripture to be the word of God, but doth beleeve it so certainly and firmly, and with such an affiance and affection, as that the Beleever will rather dye then for the terrours of death it selfe be brought to deny this truth. And what is this (trow you) but a full and certaine demonstrative knowledge, that perswades him to this? But for This Historicall Faith, in a meere naturall man, or one unregenerate, though he be sufficiently convinced in his Conscience, that the Scripture is the word of God, yet he hath neither so much affiance in it, nor affection to it, as that he wilbe content to loose life and all (if need be) for the maintenance of this truth. This full Demonstration he wants.

But for that Faith which the Apostle speakes of and describes (Heb. 11.1.) which you make to be your Historicall Faith, and the evidence of it in regard of the objest, not so cleare, as being of things not seene: it is requisite here a little to consider the Apostles words. First, Faith (saith he) is e'lpizomenon vpostasis, the substance, or subsistence, or confidence (at the Apostle useth the word **2 Cor. 11.17.2 Cor 11:17elswhere) of things hoped for. And as some well expound it, such a Faith, as causeth the things hoped for so to subsist in our hearts, not onelyonly in a sure expectation, but also in a degree of possession and fruition, as if they were present with us. And this object, of things hoped for, argues plainly, that this Faith is not your Historicall Faith, to beleeve simply that the Scripture is the word of God: but the true, lively, and Saving Faith, which hath not onelyonly for its common object, the Scripture, but for its more proper and peculiar object, Christ, and the Promises of God in him contained in the Scriptures, which are those things hoped for,, here. Whereas your Historicall p. 168Faith, as that of the Papists (as both Vega and others affirme) looks onelyonly to the common object, the Scriptures, but not specially on the Promises therein contained. This (I say) is the proper worke, and object that Saving Faith doth chiefly exercise it selfe upon. Faith is the substance of things hoped for. Secondly, it is pragmaton elegkos, ou blepoménon, the evidence, or Demonstration of things not seen: Which things not seen are also the proper object of Saving Faith, wherof it is the evidence. And those are **2 Cor. 4.18. See also 1 Cor. 2.9. & 1 Pet. 1.8.2 Cor 4:181 Cor 2:91 Pet 1:8eternall things in heaven, as the Apostle sheweth: The things which are not seen, are eternall. So Rom. 8.25. If we hope for that which we see not, then doe we with patience abide for it. But now your meere Historicall Faith, which beleeves in generall, that the Scripture is the word of God, looks no farther, then things that are seen. But for the Faith which is the evidence of things not seen: is the evedence of it, therefore not so cleare, because it is of things not seen? Surely had you such an evidence of thos… things not seen, as Faith is, you would not goe on thus blindly in speaking of divine things, which (it appeares) are ‡‡Psal. 10.5.Ps 10:5farre above out of your sight. Is Faith the evidence of things not seen: and therefore not of so cleare evidence in regard of the Octject? Nay certainly, being an evidence of things not seen, it argues the quick and piercing cleare eye of faith, whereby it so clearely seeth things not seen, as it is a cleare evidence of them. As Chrysostome upon these words commenteth: poía lèxis, saith he? What a speech or expression is this? elegkos, an evidence? Whereupon he Saith, That faith is a farre clearer and surer evidence of things not seen, then the eye is of a visible object before it. And you have here forgotten what you writ but in the next page before, ††pag. 86.That beliefe is firmer, then any knowledge can be. Which it seemes you mean, as the Papists doe, who to elude certainty of faith, doe say, That Faith is certain, ratione objecti, in respect of the Object, the Scripture, but not ratione Subjecti, of the Beleever himselfe. Otherwise how doe you say, here, that Faiths evidence is not so cleare as being of things not seen? But I conceive the reason to be because you beleeve no further, then you see. So as what things you doe not see with your bodily eye, you have not any such cleare evidence of by your faith, as if they were present before your Eyes. Thus you may see, (could you see) what all your Faith comes to. But that faith whereof the Apostle there speakes, and elswhere, hath an eye, more piercing, then the eye of an Eagle. For by this faith, as by a most cleare Perspective, we so see things afarre off, eve… p. 169in the highest heavens, as if they were present before us. Thus the beleeving Saints in the Old Testament, by the eye of this same Faith (illustrated by so many examples in the same Chapter) did **Heb. 11.1….Heb 11:1See the promises afarre off, and were perswaded of them, …nd imbraced them. ‡‡v. 27.By this …aith Moses forsook Aegypt, not fearing the wrath of the King, for he indured, as seeing him that is invisible. And by this Faith, ‡‡Ioh. 8.56.John 8:56Abraham, though afarre off, saw Christs day, and rejoyced. As §§Act. 7.56.Acts 7:56Stephen at his stoning, saw Iesus Christ standing at the right hand of God. This you will Say, was with the eyes of his body miraculously. 'Tis true. But I will Say again, Stephen with his bodily eyes at that time saw not Christ more certainly, nor more clearely then a true beleever by the eye of his faith sees him standing at the right hand of God, as a mighty Saviour, Advocate, Judge, Protector, Avenger of his People, when so used as Stephen was, So as the faith of all true beleevers being one and the Same, it fully agreeth with that Difinition of the Apostle, Faith is the Substance of things hoped for, the Evidence of things not seen: therefore it hath an eye that sees those things not seen more clearely, then I dare say your Lordships eye seeth, when you look upon the Kings Countenance Smiling upon you. For you think you see now clearely the object before you: when indeed you see it not clearely, but through a false glasse of your imagination, as apprehending your chiefe happinesse to consist in that Object, the Kings favour, which may easily be overclowded. Whereas God saith ††Ier. 17.….Jer 17Cursed be the man, that trusteth in man, and maketh flesh his arme, and whose heart departeth from the Lord. For though he may flourish for a time, yet he shalbe like the Heath in the Desert, and shall not see when good cometh.

Againe, this Faith of yours (Say you) is not of such cleare evidence in regard of the Subject that sees, it is in enigmate, or darke speaking. We shewed but now, how this Historicall Faith is different, according to the Subject, in which it is, in the Reprobate, or in the Elect beleever. For in the true beleever being comprehended under the Saving Faith, it is so much both the more cleare and infallible, in beleeving the Scripture to be the word of God, as wherein all along he finds Christ **2 Cor. 1.20▪2 Cor 1:20in whom all the Promises (wherwith as so many Sweet Roses, that Garden is set, and strowed, or as so many Starres shining in that Firmament) are yea and Amen to the glory of God the Father. And thus to every true beleever the Scripture is the sure word of God, and more especially sure to him in all the Promises of it. Thus Davids Faith tells p. 170him: **Psal. 19.7. & 93.5.Ps 19:7Ps 93:5The Testimony of the Lord is sure. Thy Testimonies are very sure. ‡‡Psal.All his Commandements are sure. So Esay ‡‡Esay. 55.3.Isa 55:3The sure mercies of David. Thus the Apostles were sure: §§Iohn 6.69. Act. 13.34.John 6:69Acts 13:34We beleeve and are sure, &c. Now are we sure, &c. And Paul, ††Rom. 4.16.Rom 4:16It is of Faith, by Grace, that the Promise might be sure to all the seed. And Peter, **2 Pet. 1.19.2 Pet 1:19We have a most sure word of Prophesie. Thus the whole word of God, with the Promises therein, are sure to a true beleever, both as being of God, and belonging to all the faithfull. As the Apostle Saith, ‡‡Rom. 15.4.Rom 15:4Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope. But on the other side, this beliefe, that the Scripture is the word of God, being in a Reprobate, or wicked man, the stronger it is in a perswasion and conviction, that it is Gods word, and so a word of truth, the greater terrour it strikes into him, when he considers of those fearefull judgements, punishments, and torments of hell therein denounced against all impenitent persons. As ‡‡Act. 24.25.Acts 24:25Felix trembled, when he heard Paul reasoning of judgement to come. And §§Act. 26.28.Acts 26:28Agrippa said to Paul, en olígo, somewhat, or almost thou perswadest me to be a Christian: when Paul had said unto him, ††vers. 27.Beleevest thou the Prophets? I know that thou beleevest. So that a wicked man may be throwly convinced in his Conscience, that the Scripture is the word of God, he may certainly be perswaded of it, and that hoes en horámati, as a thing visibly before him, and he apprehends it as too true. But that place of the Apostle, **Scripture perverted by the Prelate▪ as pag. 134.We see here dì ainìgmatos, as through a darke Saying, it is not to be applyed to this Faith that is in a wicked man. For the Apostle there speakes of true beleevers. ‡‡1 Cor. 13.121 Cor 13:12We (Saith he) now doe see through a glasse darkly, but then face to face: now I know in part, but then shall I know, even as also I am known. So as there he speakes of the estate of the godly here, comparatively to their estate of glory hereafter: and that, concerning their knowledge and spirituall vision of God here, and hereafter. Here we doe with Moses see but ‡‡Exod. 33.Exod 33Gods back parts, in comparison to that we shall see, when we shall see him face to face: here we know him at the best but imperfectly: but then we shall know even as we are knowne, in full perfection. And yet so great and glorious is our knowledge of God in the State of Grace, that the Apostle saith, §§2 Cor. 3.18.2 Cor 3:18We all with open face beholding as in a glasse, the glory of the Lord, are changed into the same Image from glory to glory, even as by the spirit of the Lord. So glorious is the Image of Christ, in every new-Creature, or regenerate man, had men but eyes to see it. But this by the p. 171way. On the other side againe, as some naturall and morall men may have a certaine evidence of an Historicall Faith thus farre, that the Scripture is the word of God, and so he trembleth at it: So others again, and such as think themselves great Clerks and glorious Priests may perhaps see but en skotómati, blindly in a brainsick miorim, or giddinesse, so as their head swimming with w…imses, the eyes of their understanding being darkened, or rather blinded with the god of this world, they imagine the world goes round with them, and while they so much dispute of the Authority of the present Church, in clearing a mans understanding to beleeve the Scripture to be the word of God, the conclusion is, that they can bring never a good Evidence to prove, that themselves have any faith at all.

You goe on, and Say,Blasphemy against God in his Providence. Now God doth not require a full demonstrative knowledge in us, that the Scripture is his word: and therefore in his Providence hath kindled in it no light for that, but he requires our faith of it, and such a certaine demonstration, as may fit that. **Iob. 16.3.Job 16:3When shall vaine words have an end, as Iob Speaks? §§Iob. 19.3.Job 19:3You have reproched the Scripture these 10 times, and therein blasphemed God, and are not ashamed, as he Speaks in another Case. God doth not require (Say you) a full demonstrative knowledge in us, that the Scripture is his word. No? Doth he not? But he requireth such a faith in us, which hath in it a full demonstration of knowledge. For such is Saving Faith, whereof we formerly Spake, it is a demonstration of things not seen, it is a plerophoría, a full assurance. Now whereon is this faith grounded? Is it not grounded upon the Scripture? And if this full demonstration of faith be grounded on the Scripture: is there not such a full demonstrative knowledge in the Scripture? For alwayes the Foundation must have a full latitude, and depth, proportionable to beare up the building, which is layd upon it. Faith then being a full demonstration, and the Scripture being the foundation of it, the Scripture then must have in it a full demonstrative knowledge: and if such a full demonstrative knowledge be in the Scripture, God requires in us also such a full demonstrative knowledge, as is sutable to that full demonstration of Faith. As the Apostle saith, ‡‡2 Tim. 1.12.2 Tim 1:12I know whom I have beleeved. And our Saviour joynes knowledge and faith together, saying, §§I…h. 10.38·That ye may know and beleeve. And so the Apostle, speaking of beleevers, saith, ††1 Tim. 4 3·1 Tim 4:3Which beleeve and know the truth. And that which in other places is attributed to faith, is (Ioh. 13.3) attributed to knowledge: This is life eternall, that they may know thee, the onelyonly true God, and Iesus Christ whom p. 172…hou hast sent. And the act of beleeving is typed out by an act of the eye in seeing, to shew, that beleeving is a seeing and knowing. As Joh. 3.14, 15. As Moses lifted up the Serpent in the wildernesse: even so must the Sonne of Man be lifted up, that whosoever beleeveth in him, should not perish, but have eternall life. Where beleeving in Christ lifted up upon his Crosse, hath relation to those in the wildernesse, who being stung with the fiery Serpents, looked up upon the brazen Serpent upon the Pole, which Moses by Gods appointment lifted up, and looking upon it, they lived. There being then such an affinity, or rather unity, or union between Faith and knowledge, Faith being a certain knowledge of the thing beleeved, which is the Scripture, and faith being **1 Pet. 1.23.1 Pet 1:23begotten by the word of God, which is therfore call'd ‡‡Iam. 1.18.Jas 1:18the word of Faith, both because it is the seed of Faith, and the ground wherin it is rooted, and every seed having in it the nature of that which springeth of it: it necessarily followeth, that there is in the Scripture a full demonstrative knowledge, and consequently God requireth in us such a full demonstrative knowledge, as whereby we are fully assured, and know certainly, that the Scripture is the very word of God. And this full demonstrative knowledge is in true Faith, which apprehending and imbracing Christ; the beleever by the same Faith doth know assuredly, that that Scripture, by the heareing wherof preached he came to beleeve, is the very word of God. And there is such a necessity of this full demonstrative knowledge to be in every beleever, it is both de esse, of the be…ing of a beleever, and also de bene esse, of his well-beeing. That it is of the beeing of a beleever, we have proved out of Scripture, because it is of the very beeing of Faith. And secondly it is necessary for the well-beeing of a Christian. A true Christians life is full of affliction, more then other men. For this he hath the greatest need of comfort. Now wherein hath a Christian most solid comfort? Surely in the Scriptures. David, a man of afflictions, can tell us this by his own experience. ‡‡Psal. 119.49, 50.Ps 119:49Ps 119:50Remember Lord (Saith he) the word unto thy Servant, wherein thou hast caused me to hope. This is my Comfort in my affliction: for thy word hath quickned me. And v. 52. I remembred thy judgements of old, ô Lord, and have comforted my selfe. And v. 54. Thy Statutes have been my Songs in the house of my pilgrimage. Gods word is that which supports Faith in prayer to God in affliction. As v. 76. Let, I pray thee, thy mercifull kindnesse be for my co…fort, according to thy word unto thy Servant. And v. 80. Let my heart be sound in thy Statutes, that I be not ashamed. And v. 92. Except thy Law had been my delights, I should then have p. 173perished in my Affliction: And that excellent Psalme, which Aug. so much admires (and not without cause) calling it Magnificum Psalmum (it is his own word) is full of such meditations, and consolations, grounded upon Gods word. And the Apostle also sheweth this, where he saith, **Rom. 15.4.Rom 15:4Wha…soever things are written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. Now how could a Christian in affliction comfort himselfe in the Scriptures, had he not a full demonstrative knowledge by Faith, that the Scripture is Gods word, and therefore all his promises therein are most true, and in Christ yea and Amen? I say, a full demonstrative knowledge by Faith, which is 'élenkos ▪ the demonstration of things not seen, as before. Not that this full demonstrative knowl…dge in …aith hath in it the full perfection of Degrees, which is not attained in this life: but it is such a full demonstrative knowledge, such a sure trust and confidence in God according to his word; such a hope in his Promises in Christ, that although his …aith be sometimes assaulted with temptations of feares, and doubtings arising either from infirmities and corruptions within, or from Satans suggestions without, yet the beleever sticks closse, and will not let go his hold, but as Iob saith, ‡‡Iob. 13.15.Job 13:15though God kill him, yet will he trust in him.

Then then being so, your assertion is very bold and blasphemous, Blasphemy.in saying, God in his Providence hath kindled in the Scripture no light for that, namely full demonstrative knowledge: wherof we have made sufficient demonstration to the contrary. And your own next words will confute you; for you say, ‡‡The Prel…te contradicts himselfe, not understanding wherof he …ffirmeth.He requires our faith of it, and such a certain demonstration, as may fit that. Doth he so? And what is that faith: but wherin there is such a certain and demonstrative knowledge, as gives a man full assurance, that the Scripture is the word of God? And this is that faith, which God especially r…quireth in hi… people, as without which they cannot §§Rom. 10.10.Rom 10:10beleeve unto righteousnes, and confesse unto Salvation. But this is not that faith, with its certain demonstration, which you mean. For (as you adde) yours is such a faith, as is begotten of Reason and ordinary Grace (which is ever the burthen of your Song) where the soule is morally prepared by the Tradition of the Church. Of which enough before. Neither can your morall faith probably perswaded by your Tradition, ever become to be élegkos, a demonstrative assurance, that Scripture is Gods word: So as hereby you overthrow both the beeing and well-beeing of a Christian, and leave him stript of all means and hope of Salvation and consolation by the Scripture.

p. 174L. p. 88. Hooker gives a very sensible Demonstration: It is not the word of God, which doth, or possibly can assure us, that we doe well to think it is his word. For if any one Book of Scripture did give testimony to it, yet still the Scripture would require another to give credit unto it. So that unlesse beside the Scripture there were some thing that might assure, &c. And this he acknowledgeth (saith Buerly) is the Authority of Gods Church. Certainly Hooker gives a true and sensible Demonstration.

P. First, for your Author here alledged, he was (we all know) not onelyonly a Creature, but a Champion for your Hierarchy and Ceremonies. And besides that, his Book was guelt in some things, before it could have its passeport to travaile abroad. However (as you say of Others, so I of him) he was but a private man. And if you take his words to be the Doctrine of the Church of England, you may, seeing the Jesuite doth so approve of it, as also your selfe doth. Well, let Hookers words be so, as you alledge them: yet give me leave to detect in them a mixture of some absurdity, and some impiety together. As in these words, It is not the word, which doth, or possibly can assure us, that we doe well to think it is his word. And so in that sense (which is the onelyonly sense a sensible man, and sound Christian can make) 'tis true, that the Scripture neither doth, nor possibly can assure us, that we do well to think onelyonly it is his word. For as the Scripture cannot lye, so it cannot assure us, that we do well, when we come short of our duty, as in thinking, (which is but opinion) when we should beleeve, which is Faith. For the Scripture requires a firme Faith in us, and approveth not of thinking, as sufficient.

But now for his sensible Demonstration, which is this: That if any one book of Scripture did give testimony to all: yet still the Scripture would require another to give testimony to it; and so we can never come to assurance this way: I answere, The Scripture is a compleat body in it selfe, and every part of it an uniforme, and homogeneall member, to the making up of this body. So as the Scripture is to be taken first in the whole lumpe, or body, as bearing full witnesse to it selfe: and every part or Book of Scripture hath a witnesse in it selfe, and for it selfe, and for the rest too, there being such a sweet and full harmony in the whole, and all the parts, Gods Spirit speaking and breathing in it (as the Animall Spirits in mans body, moving the whole and every part) and shewing, that it is Gods word. And we must never in this notion fever the Spirit of God from the Scripture, p. 175his owne word, which it filleth in every part, as the life-blood doth the veines. So as there is not a Book of Scripture, wherein the Majesty of GOD, and his Wisdome, and Goodnesse, and Righteousnesse, and Holinesse, doe not in some degree more or lesse shine forth. And Mr Hooker might as well have reasoned thus: It is not the whole frame of mans body, that can perswade us, that we doe well to thinke, that it is a mans body; for though one member by its motion doth beare witnesse to the rest, that they are parts of mans body, yet still that member wants other members to beare witnesse unto it, that it is a part of mans body. As if every particular member of mans body by its inherent proper motion, were not a sufficient witnesse, not onelyonly to all the rest of the body, that it is a living and true organicall body of man: but also to it selfe, that it is a true living member of this body. Or as thus: It is not the whole frame of heaven and earth, that can assure us, that we doe well to thinke, that God made all the world: for if any one Creature should give testimony to all the rest, yet still that Creature would require another Creature to give testimony to it, that it is one of Gods Creatures: and so we should never come to any pawse, to rest our assurance this way, that God created the whole world heaven and earth, and all the Creatures therein. Now what is there besides the Creature, that can assure us of this? What? The Authority of men, or the Tradition of the whole world? No: for **Heb. 11.3.Heb 11:3By Faith we come to understand, that the worlds were framed by the word of God, so that things which are seen, were made of things which did not appeare. Now whereupon is this Faith grounded? Surely on the word of God, and confirmed abundantly by the whole frame of heaven and earth, and all the Creatures therein, not one of them, but having a stampe of the Creator upon it, to assure us, that it is his Creature. And how doe we come to be assured that this word of God is contained in the Scripture? By the Authority of the present Church? Doth Hooker Say so? Had you Said, The Ancient Church: as the Jewes, in witnessing for the Old Testament: and the Ancient Apostolick Church, in witnessing for the New: you had said Somthing. As also, if you had put the Ministry of the Word, for the Authority of your present Church. For (as we said before) the Ministry of the Word is Gods own voyce, which commends unto us the Scripture, as the word of God. This is Gods owne ordinary meanes to bring men to Faith, and not the Authority and Tradition of I wot not what present Church.

And now against Mr Hookers sensible Demonstration, as p. 176you call it: I will oppose another Demonstration, which is not onelyonly sensible, but most true, as proving, that the testimony of Scripture to be the word of God, is in the Scripture it selfe. First, Paul in the Epistle to the (a)(a)Rom. 3.2.Rom 3:2Romans, witnesseth, that unto the Iewes, or Israeliets under the Old Testament, were committed the Oracles of God: those Oracles were contained in all the severall Bookes of the Old Testament, which the Jewes kept intire, and inviolate, without the mixture of Profane Books. And of this Scripture Paul speaketh, and testifieth saying, (b)(b)2 Tim. 3.15, 16.2 Tim 3:152 Tim 3:16All Scripture is given by inspiration from God. And Christ himselfe giveth testimony of the Old Testament, saying to the Jewes, (c)(c)Ioh. 5.39.John 5:39Search the Scriptures for in them ye think ye have eternall life, and they are they which testifie of me. And what those Scriptures were, the Jewes knew well enough, for they were deposited with them, and they kept them as their chiefest treasure. And (d)(d)2 Pet. 1.20, 21.2 Pet 1:202 Pet 1:21Peter also gives testimony to the Old Testament, saying of it, that Holy men of God spake, as they were moved by the Holy Ghost; speaking of the Scripture expresly in that place, in the former verse. And, (e)(e)Act. 10.43.Acts 10:43To Him give all the Prophets witnesse. Thus the New Testament gives testimony to the Old, that it is the word of God. And I hope you will not except against this testimony as insufficient. Againe, the New Testament gives witnesse to it selfe, that it is the word of God. Peter witnesseth of Pauls Epistles, that Paul wrote them according to the wisdome given unto him; that is, the Holy Ghost. And Christ said to Peter, (f(fLuk 22.32Luke 22:32I have prayd for thee, that thy Faith faile not. Yea He (g)(g)Ioh. 16.13.John 16:13sent the Holy Ghost to all his Apostles, that should lead them into all truth▪ Ergo what they preached and wrote, was the Truth and word of God. And Christ made all his Apostles his witnesses, who in all their writings beare-witnesse of him, both of (h)(h)1 Ioh. 1.3.1 John 1:3what they saw and heard; and so their record left in writing is true. See Luk. 1.2. 1 Joh. 1.3. 3 Joh. 12. And none writ the New Testament, but either Euangelists, or Apostles, all indued with the Holy Ghost. And the Wisdome of Christ reserved his beloved Disciple Iohn as the last surviver of all the rest, to write the Book of the Revelation, and to conclude, as the New Testament, so the whole Bible with that Charge. (i)(i)Rev. 22.18Rev 22:18If any man adde to this Book, or take away from it, &c. as shewing, that the whole and intire Scripture was now compiled, and consummate. I might be copious in this point▪ But I will summe, up all this: The New Testament gives testimony to the Old that it is the word of God ▪ also to it selfe, one Book to another, p. 177one Apostle to another (who were all witnesses of Christ) Christ and the Holy Ghost to all the Apostles, all their writings being guided by the Spirit of Truth, and giving joynt witnesse unto Christ, and to the truth of the Gospell. Yea and the severall parts beare witnes to themselvs. As 1 Cor. 14.37. If any man think himselfe to be a Prophet, or Spirituall, let him acknowledge, that the things that I write unto you, are the Commandements of the Lord. And 1 Pet. 5.12. I have written brieflly, exhorting and testifying, that this is the true Grace of God, wherein ye stand. And Joh. 20.31. These things are written, that ye might beleeve, that Iesus is the Christ the Son of God, and that beleeving ye might have life through his Name. So 1 Joh. 1.3, 4. 2 Joh. 5. 3 Joh. 12. And we also …eare record, and ye know that our record is true.

And as the New Testament doth every where beare witnesse both to the Old, and to it selfe, both in the whole, and every part, even by the Spirit of God, that speakes and breathes in the whole and every part: So the Old Testament, in like manner beares witnesse both to it selfe, and to the New Testament, and that by many Types and Prophecies, all which are fulfilled in the New. So as these two Testaments are as Ezechiels Wheeles one within another, the New Testament being the Old revealed, and the Old the New veiled. Or they are like the two Cherubims, both looking towards the Mercy-Seat, which is Christ, the Summe of them both▪ the Old looking upon him as he was promised and to come; the New, as he is now exhibited, and come. Thus we have here▪ a full, true, and evident Demonstration, that the whole Scripture gives testimony to it selfe, that it is the word of God. And yet you Say▪ **pag. 88▪That Truth it selfe cannot say, that Scripture it selfe can doe it. But you adde.

L. ibid. That Scripture cannot beare witnesse to it selfe, nor any one part of it, to another, it is grounded upon Nature: which admits of no created thing to beare witnesse to it selfe: and is acknowledged by our Saviour, ‡‡Io…. 5.31▪If I beare witnesse of my selfe, my witnesse is not true, that is, is not of force to be reasonably accepted for truth.

P. Though the Scripture, The Prel…t…s Ground … false, if appl… to S…ripture.as it is considered in the written Letter, be a Creature, yet the matter of it, the Light, the Truth, the Authority and Evidence of it is meerly Divine, as wherein God hath imprinted and expressed his Divine Nature, Counsell, and Will. So as (as is said before) we must never abstract the Scripture from that Spirit of God, which is alwayes in it, and with it, as a cleare and sufficient witnesse of it, and as p. 178the very life and Soule of it. Whereas you, with the Papists, take the Scripture for no other, but as a bare Letter, or barke of a Tree, or dead Corps, without any Divine Spirit in it. But you aledge Christ, Saying of himselfe, If I beare witnesse of my selfe, &c. You must know, that Christ here speaks, as the Jewes took him for no other▪ as a meere Man. But take him as Christ, God-man in one Person, and is he not a'ut…pistos, worthy of himselfe to be beleeved? And what Saith he, when the Pharisees objected unto him, **Ioh. 8.13, 14.John 8:13John 8:14Thou bearest record of thy selfe, thy record is not true? Though I beare record of my selfe, yet my record is true, Saith he. For is not Gods record true? And againe, v. 17. It is written in your Law, that the testim…ny of two men is true. I am one that beare witnesse of my selfe: and the Father that sent me, beareth witnesse of me. So may the Scripture say, Though I beare record of my selfe, yet my record is true: for the Father speaketh in me, and Christ speaketh in me, and the Holy Ghost speaketh in me, and all these joyntly beare witnesse in me, with me, and to me, that I am the word of God. And in the mouth of two or three witnesses shall every word be established. And hereunto might I adde the many Divine and Admirable works and effects, which the word of God produceth, all which beare witnesse abundantly, that the Scripture is the word of God. Why, what works, what effects doth it produce? Yea what not? ‡‡Psal. 19.Ps 19It enlightneth the eyes: ‡‡Ps. 119.93.Ps 119:93it quickeneth dead Soules: §§2 Cor. 10.2 Cor 10it is that great Engine of battery, that subdueth the world unto Christ. Heb. 4.12.Heb 4:12It is the sharpe two-edged sword, lively and mighty in operation, &c. ““Rom. 1.Rom 1it is the mighty power of God to Salvation: ‘,‘‘,‘2 Cor. 2.15.2 Cor 2:15it is to all men the sweet savour of God, the savour either of life, unto life, or of death unto death. Loe my Lord, what think you now of this Word? Is it trow …ou onelyonly a dead letter, being of such a Divine and Spirit-full efficacie, as no word of man is, or can be? And here might I bring many negative proofes, to shew it cannot be the Word of Man. But let this suffice. I will passe on.

L. p. 89. No man can set a better State of the Question, then Hooker doth, his words are these: The Scripture is the ground of our beliefe: the Authority of man (that is the name he gives to Tradition) is the Key, which opens the doore of entrance into the Knowledge of the Scripture.

P. We have already answered sufficiently, that the Scripture is both the Garden wherein all the pleasant Flowers, and wholesome Fruits of Paradise are planted, and grow; which are of that beauty, fragancie, sweetnesse, and relish, as he that p. 179beholds them, smells to them, and tasts of them, may easily discerne they are not of a terrene or earthly nature (Non vox hominem son…t) and it selfe is the Key that lets in those that will, to tast of her Fruits: which I say, when they once tast, they will Say, This is none other, but the Garden and Paradise of God, even the Word of God. This is that **Luk. 11.52.Luke 11:52Key of knowledge, for the taking away whereof, Christ denounceth a Woe to the Pharises. And that by this Key is not meant Tradition, is plain, seeing the Pharisees did not take away Tradition, but they exalted it so farre, as therby they made the Word of God of none effect. Is this the Tradition, that you call the Authority of Man, and so highly commend, which the Pharisees used for no other Key, but as a false Key, or picklocke to robbe the Scripture of their Divine Authority. But if you understand by Tradition here the Delivery of the Scripture from hand to hand to be kept as a Depositum by the Church of God: thus the Scripture is a rich Cabinet full of precious Jewels, together with the Key, or Spring-lock so united unto it, as it is a part of the Cabinet, and so deposited with the Church of God, as by the Ministry and preaching of the Word the Key is turned, and the Cabinet unlocked, the Key being no other, but of Gods owne making and appointing; and so the Cabinet thus opened, and man looking into it, his eyes being also opened by the same Key, there he finds that goodly ‡‡Mat. 12.44.46.Matt 12:44Matt 12:46Pearle of the Kingdome, and that rich Treasure, which to purchase, he goes and sells all that he hath.