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

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

p. 179But suppose now for all this we should either grant your Lordship such a Key, as Prelaticall Authority, whereby you assume a power of opening an entrance to men to read the Scriptures: when the Key is once in your hand, what if you should prove so closse fisted, and so churlish a Keeper, as not to suffer them to come to read the Scriptures, as you have done in not suffering them to heare them preached on the Lods dayes at least in the After-noones? As also, in so keeping fast under Locke and Key those precious Jewels of the Doctrines of Gods Grace (as aforesaid) as the Ministers themselves may not come at them, once to touch them? So as it might prove a dangerous thing, and too suspicious, if you had such a Key of Authority, or the Authority of such a Key put into your hand, men should rather be shut out from the Scriptures, then have the entrance open to goe freely to them, when they will. But if you will needs perforce wrest this Key, as the Preaching of p. 180Gods word, out of the hands, or from between the teeth of Godly Ministers▪ as you have done: we have no remedy, but to complain to the Lord of the Vineyard, and pray him to vindicate his Key out of such Hucksters hands, and to force you to give up your usurped false Keyes.

L. p. 91. Could the Pope and his Clergie put this home upon the w…ld (as they are gone farre in it) that the Tradition of the Present Church is Divine and Infallible: how might they and would they then Lord it over the Faith of Christendome, contrary to S. Peters Rule; whose Successors certainly in this they are not.

P. Thus you confesse, there is, or may be a Lording of the Clergie over the Faith of Christendome, or Christians, contrary to S. Peters Rule. But you restraine this to Romes usurped Infallibility, as if without this she could not Lord it over Christendome. How comes your Lordship then with your Hierarchy to Lord it over the Soules and Consciences of Gods people, even over all England, that other world? You disclaime your Church-Authority, and Tradition here to be Divine and Infallible. By what Authority then doe you Lord it over all England? Certainly Divine Authority you have none for it. And as you Say of Rome, so I doe to you: Certainly you are no successors of the Apostles in this; as both hath been, and shalbe more shewed. And because you cite here that place of Peter: what think you of it? Doth it not condemn all kind of Lordship over Gods heritage? As Lordship over mens Consciences in captivating them to humane Ordinances, as Ceremonies in Gods worship? As Lordship over Ministers, forbidding them to Preach Gods word, both how farre, and when you please? As Lordship over the very Commandements of God, in dispensing with them, as in the 4th and 5th Commandement? Or Lordship over mens Soules, as touching their beliefe, and reading of Scriptures, as the word of God; all which must depend upon a necessity of your present Church-Authority, as without which you tell them it is not fit, that they should either read the Scriptures, or beleeve them to be the word of God? Now is Rome so far g…n in puting home her Infallibility▪ as therby to Lord it over the greatest part of Christendome? Then how farre are you gone in Lording it over the Soules and Consciences of all the People in England, and Ministers too, in all these particulars formentioned? But to proceed.

L. p 93. The Lawfully sent Pastors, and Doctors of the Church in all Ages, have had, and shall have continuall assistance, but not infalli…le, at least not Divine and Infallible.

p. 181P. Such therefore as are not Lawfull Pastors and Teachers, have not continuall Assistance, as all Prelates and Priests, as you call yourselves. But for Lawfull Pastors, if they have continuall assistance, whence have they it, but from Christ? And how then is it not …ivine? And if Divine, how, not Infallible? The assistance certainly, for so much as it is, and in those things wherin it is, is no lesse Infallible, then Divine. For that which is Divine, is Infallible, as was touched before. But because this Assistance Divine is given to every man but in part (for **1 Cor. 13.1 Cor 13we know in part, and we prophecie in part) and to some in one kind, to some in another, both to whom, and when, and how much, and to what speciall purpose, as it seemeth good to the Divine wisdome, but to all ‡‡1 Cor. 12.7▪1 Cor 12:7to profit withall, and ‡‡2 Cor. 10.8▪ & 13.10.2 Cor 10:82 Cor 13:10for edification, as the Apostle speakes: therefore it comes to passe, that even good men, and good Pastors lawfully called, may somtimes run into some errours, both by reason of humane frailties and infirmities, and when they passe the bounds of their peculiar karísmata, or Ministeriall Graces bestowed upon in this or that kind, or measure, and doe not keep closse to the Rule, Gods word: Having therefore gifts (saith the Apostle) differing according to the Grace that is given unto us, whether Prophecie, Let us Prophecie according to the proportion of Faith: or he that teacheth, on teaching: or he that exhorteth, on Exhortation. And yet when we have done all that we can, we come farre short of what we should doe. Yet all Gods Elect, both Pastors and People, have Christs promise so farre fullfilled in them, and made good unto them, by continuall Divine, and Infallible Assistance, of his Grace, and Spirit dwelling in them, that they are preserved from all those Errours, which might seduce them from Christ, as himsefe Saith, Math. 24.24.

L. p. 95. When Command is for Preaching, the Restraint is added, Goe, Saith Christ, and teach all Nations. But you may not Preach all things, what you please, but all things, which I have commanded you. The publication is yours, the Doctrine is mine.

P. How then dare your Lordship be an Instrument of Restraining and Prohibiting any Doctrine of CHRIST, The Prelate self-condemned.which hee hath in his Word commanded to be Preached, and Published to his People? How will you answere this bebefore that Judge? And why do you suborne your Arminian Faction to preach their Heresies out of your d…psucoi, double minded Articles, while you restrain Gods Ministers from preaching the Truth, and Suspend them for so doing?

p. 182L. p. 98. Though Tradition and Scripture doe mutually, yet they doe not equally confirme the Authority either of other. For **The Prelate bel…s the Scripture to credit his false Tradition.Scripture doth infa…libly confirme the Authority of Church Traditions truly so call…d: but Tradition doth but morally and probably confirme the Authority of the Scripture.

P. Then Surely your Church-Traditions make the Scripture but a poore requitall, when for an infallible confirmation of them,Scripture little beholden to the Prelate for his Tradition. they returne a Confirmation onelyonly morall and probable. Can they not returne such as they receive, at least in some degree? But what be those Traditions of the Church truly so called? That inducing Tradition, which of necessity must lead men to beleeve the Scriptures to be the word of God? But shew us where hath the Scripture given you any such Authority, much lesse infallibly confirmed it? Or how is this a Tradition truly so called? Because you call it so? But ‡‡The Prelate catcht in his own Delemna, or net.if Scripture have not sufficient Light to prove themselves to be Gods word: what Light find you there infallibly to confirme the Authority of your Tradition? And if your Church Tradition doe not confirme the Authority of Scripture infallibly: how then? Ergo fallibly, and deceitfully. But probably, you Say. But probability cannot confirme truth. This is a meere Solecisme of yours,A Solecisme of the Prelates. and any common Aristotelian would hisse it out of the Philosophy Schooles. And in a Law-Case, a Probable Testimony is not Legall, it is no Testimony. And will you Say then, that the Scripture hath confirmed to your present Church such an Authority infallibly, to be a confirming Testimony of the Authority of Scripture, which is insufficient and illegall? How much the neerer is Scripture Authority for such a Testimony? Or your probable testimony doth confirme Scripture-Authority to be probable. That's all; and that's nothing, saving that hereby you make the Scripture to be of no Authority at all. For first you Say, The Scripture hath no testimony of its Authority, sufficient in it selfe: Secondly, that it must first have testimony from the Authority of the present Church: and thirdly, that this testimony is but probable, not infallible. Therefore necessarily it followeth, that it is but at the most probable, if the Scripture have any Authority at all. And this is that Goates-haire, wherewith you have full stuffed almost 30 of your Folio-leaves, as before we have noted. And yet the thread of that 16th Section is not yet cut off, or spun out.

L. p. 100. The Iesuite in the Church of Rome, and the precise party in the Reformed Churches agree in this: That the Sermons and Preachings by word of mouth, of the Lawfully sent Pastors, and Doctors p. 183of the Church, are able to breed in us Divine and Infallible Faith. Nay, are the very word of God. So A. C. expresly. And no lesse then so have some accounted of their owne Factious words (to Say no more) then as the word of God. † (in the margent at this marke) For the freeing of Factious and Silenced Ministers is termed The restoring of Gods word to its Liberty. In the Godly Author of the Late Newes from Ipswitch. p. 5.

P. That the Sermons and Preachings by word of mouth of the Lawfully sent Pastors and Doctors of the Church, are able to breed in men Divine and Infallible Faith; being according to the Rule and Evidence of Scripture, as true Preaching is: what good Christian makes a doubt, though you deride it? I pray you, (you that are the great Rabbi: and Champion of the present Church of England) What Say you of the Apostles words? How shall they call on him, in whom they have not beleeved? And how shall they beleeve in him, of whom they have not heard? And how shall they heare without a Preacher? And how shall they Preach except they be Sent? So then Faith cometh by hearing, and hearing by the word of God. But we shall heare your judgement by and by. As for A. C. (with whom you yoak the precise party in the same sentence) surely were he no Jesuite, nor illegitimate Priest, but either a Sound Christian, or a Lawfully sent Pastor and Doctor of the Church of Christ, the words rightly meant, and understood, are most true. I remember I have read a Story of a Grecian State, I take it of Athens, where when a vitious Senator in Court on a time gave very good Counsell for the Common-Weale they approved of the Counsell, but would not have it Registred in his name,A. Gelius. Noct. At…icarum. but caused an honest man to utter the same forme of words in Court, and so under his name it was recorded. So I may here, Let a good Christian, or (if you will) one of the precise party you mention, utter these words (and not A. C.) and then the sense wilbe good and true. And by your own words we shall convince you of folly by and by. Now for the precise party in the Reformed Churches, doe you not meane those, who are most reformed in their life and conversation, and most refined from the drosse and dregges of all Deformed Churches Superstitions and Idolatries in the pretended worship of God, and from all grosse errours in Faith and Doctrine? Surely those you must and do meane, as whom you most deadly hate, and therefore in your wretched malice do couple them with A. C. Of which precise party Iesus Christ is the head, that pure and precise Nazarite, and Seperatist from all sin and errour, with all the Apostles, Prophets, p. 184and Martyrs. And what do they say? No lesse (say you) then A.C And what faith A.C.? Expresly, that Sermons, &c. (as before) are the expresse word of God. And how prove you that this precise party saith no lesse? Nay you say more, that they account their own Factious words no lesse (to say no more) then as the word of God. To Say no more? Nay surely, you have said enough, if it be true. But if not true, a great deale too much. Well, true, or not true, 'tis enough you Say it; and so you make this precise party to be ten times worse, then the Jesuite. And so you would have it. For say you, the Jesutie saith, Sermons are the very word of God: but the Precise, That their own factious words are. What? The word of God. No, but, As the word of God. Why, do you call them factious words, because they are As the word of God? Doe you not know that true Preachers words should be **1 Pet. 4.11.1 Pet 4:11hoes log… …eou; as the Oracles, or word of God, as Peter speakes? such words as become ‡‡T…t. 2▪ 1.Sound Doctrine? ‡‡v. 8.Sound Speech, that cannot be condemned (but unjustly, by such as doe heterodidaskalein, teach strange Doctrines, and agree not to wholsome words) keeping the §§H…pot…posin Tit 1.13.Titus 1:13Forme of Sound words. But you charge here the precise party with factious words. How prove you that? For Si sat est accusasse, quis innocens erit? If your single Accusation be sufficient, who shalbe Innocent? But you bring your proofe è Scriptis, good evidence sure. What's that? † For the freeing of factious and Silenced Ministers, is termed, The restoring of Gods word to its Liberty But where do you find these factious words? In the Godly Author of the late Newes from Ipswich. Well then, here be 2 things obserbable: 1. The Matter: 2. the Author. 1. The Matter charged, The freeing of factious and Silenced Ministers, is termed, The restoring of Gods word to its Liberty. And who are these factious and Silenced Ministers? Namely a matter of about an hundred godly and Conscientious Ministers in Norfolke, Suffolk, Essex, Kent, Surrey, and other Sh…res, who were in one Summer, and the most in the Circuit of one Visitation, some silenced, some suspended, some also excommunicated, from Church and Chimney (ab Aris ac Focis, aqua & igni) and with their Wives and Children exposed to beggery, and all calamity? Wherefore? They were factious. Wherein? They would not ob…y and conforme to the Orders of their Ordinary. What Orders? For the reading in their severall Congregations the Book for Sports on the Lords dayes: For the setting up of Altars in their Chancels: For the causing of their People (never accustomed to it before) to come up to the Altar, and there receive the Communion, or the Lords Supper on p. 185their knees. For these, and the like, which they refused to do, they are doomed Factious. But the Ministers aledged, these were new Impositions praeter praescriptum Legis, besides the prescript Law or Statute, so as their obedience should have incurred a Premunire. No matter for that. They are a sort of factious fellows, and ringleaders of Puritan-people (as you apologised in the Starre-Chamber) and so being once silenced, 'tis too late to talk. Yet these men were all Conformists to the Discipline by Law established, and lived peaceably. How then were they Factious? Why, surely they would not observe Orders. They would (notwithstanding an Order to the Contrary) preach twice every Lords day: They would open the Catechisme-points, and not content themselves with the bare words of Question and Answere, as it is in the Booke: they would hold the people so long with their preaching in the Afternoons, that they had no time left to goe to their Laudable Sports▪ nor could the people enjoy their pleasures with a quiet Conscience, the Ministers would so trouble them with pressing the Sanctification of the Sabbath according to the 4th Commandement, and the like. Well then, diligent Preachers they were: and they preached the word of God by expounding and applying it, which we shall heare you by and by to commend, if we may beleeve your words, when we see your deeds contrary. So as then, in Norfolke, and Suffolke, and Essex, while these godly and painfull Ministers preached the word of God, it did as the Apostle saith, **2 Thes. 3.1.2 Thess 3:1trékein, run, or diarrusai, flow forth like the ‡‡Ezek. 47.12.Ezek 47:12waters in the Sanctuary. When Paul was prisoner at Rome, and yet had liberty to preach the word, (for in those dayes, ‡‡A French Proverbe.Les Diables estroyent encores en Leur Donat: the Devil was but a Grammer Scholar, and had not learned in Machiavels Schoole to be one of Antichrists Statesmen, to shut Ministers up in the Inquisition-house, that they shall never tell Tales more in the Pulpit) he Said, §§2 Tim. 2.9▪2 Tim 2:9For the which I am a Prisoner in bonds, but the word of God is not bound. So as while Gods Ministers, are not restrained from preaching the word of God, but that they freely preach it without impeachment, it may be truly said, The word of God is not bound. But on the contrary, when Godly and painfull Ministers are silenced, then it may alike truly be sayd, The word of God is bound. I will recollect all, and conclude with a Syllogisme:

If the free Preaching of Gods word be the liberty of it, and the silencing of Gods faithfull Ministers be a binding of Gods word: then the freeing of such silenced Ministers, is the restoring of Gods word to its libetty:

p. 186But the free Preaching of Gods word is the liberty of it; and the silencing of Gods faithfull Ministers.

Therefore the freeing of silenced Ministers is the restoring of Gods word to its liberty.

The consequence of the Antecedent cannot be denyed: and the Minor is the Apostles in that place forealedged,2 Tim. 2.9.2 Tim 2:9 so as here is nothing left for you to deny, but the Conclusion. And that's enough for you. Yet might those Ministers have but eq…all Law, and liberty to plead their Cause against you, they would easily purge themselves from such an aspersion of being Factious, when some of your party would prove to be deep enough plunged at least in a Premunire (to say no more) were not the Laws asleep, and (in this case) in as much bondage, as the Gospell. I passe from the matter of your Ipswich Newes, to the Author. And it would be News, to tell us truly, who that might be. But all the tidings you can tell us of him, is by certain marks to describe him unto us. And those are three▪ 1. Is H.B. which (in your Book set out concerning those three foresaid bitter men, The Prelates 3 marks of his imagined Author of Ipswich Newes.and which you read in the Starre-Chamber, before all the Court at their Censure) you set in the margent over against those passages which you cite out of Ipswich News. This is one of your marks; although (as I said before, and as I have it by very credible intelligence) he was not the Author of it, and therfore you take, and have set your first mark amisse, for H. B. it was not. And yet this mark falsly set, became the occasion of the seting on of the second mark; and that was an Eare-marke, and that upon both the Eares for failing; and that closse to the head, which escaped scarce a hayres breadth, and this upon the Pillory, that some thousands of beholders might be witnesses of it. The third mark I find here in your margent, in this form, † a Crucifix I cannot call it: but it is next unto it, a Crosse it is, and very like to Christs Crosse, and as like to that Pillory, wherein H. B. stood, as can be; A fit mark therfore for him, whom you had so marked before. So as, if any inquire of this Author, who it should be, your Book can shape him a ready answere, Ecce signum▪ Loe here a signe of that Pillory on which he suffered. In the last place, you call him here in scorn, and through the nose (as Tertullian speakes in another case of an Hereticke) the Godly Author of the late Newes from Ipswich, and all this he may do by Authority, that sits in Cathedr… derisorum, in the scorners chaire, making a mock of all true Religion, Godlinesse, and honesty. And thus you cease not still to p. 187persecute the poore Man every kind of way here, **Heb. 11.36▪Heb 11:36by …ruell mocking, as the Apostle speakes. But he but drinks of the same ‡‡Mar. 10.34▪ Mat. 27.31.Mark 10:34Matt 27:31Cup which his Lord and Master drunk of before him. And all these things you load Christs Servant withall, shall but make his crown the more glorious. For I heare, he indures that his perpetuall closse Imprisonment, and Banishment, from Wife, Children, Friends, Countrey, all; with as great a continued magnanimity, as he did his standing and suffering on the Pillory.

L. ibid.Prelates words and deeds agre… n…t. I ever tooke Sermons (and so do still) to be most necessary expositions and applications of holy Scripture, and a great ordinary meanes of Saving knowledge. But I cannot thinke them, or the preachers of them divinely infallible. The Antient Fathers of the Church preached farre beyond any of these of either Faction: and yet no one of them durst thinke himselfe infallible, much lesse, that whatsoever he preached, was the word of God. And it may be observed too, that no men are more apt to say, that all the Fathers were but men, and might erre, then they that think their own preachings are infallible.

P. Here you acknowledge Sermons to be necessary expositions, and applications of holy Scripture, and a great ordinary meanes of saving knowledge. Doe you so? Have you indeed ever taken them to be so? And so still indeed? What still? What, all this while, that you have been, and are a most notorious persecuter of, and rooter out of godly Preachers, whom your late Brother White in Scorne (in his Book of the Sabbath, or rather against the Sabbath) calls Sermonders? And is there a generation, or profession of men above ground, whom you hate, more then these? If you ever took Sermons to be such; why do you continually take the Preachers themselves in your nets, and so devoure them? Are Sermons necessary expositions, and applications of Scripture, and that by your owne confession? Then the greater your condemnation, that take away this Key of Knowledge. And that they be a great meanes of Saving knowledge: Then why do you not onelyonly suffer the people to **Hos. 4.6▪Hos 4:6perish for want of them, but chase away good Pastors from them? Thus are you not guilty of the blood of so many thousand Soules, and have pronounced the sentence of condemnation against your selfe with your own mouth? And thus doth not the nakednesse of your notorious and shamelesse hipocrisie discover it selfe to all the world, while you professe in words one thing, and in your deeds practise the contrary? But you give the reason your selfe▪ because you take Sermons to be p. 188such, as you say, therefore you persecute the Preachers of them. Neither yet come you full home to the truth, Prelate a notorious persecut…r of the true preaching of Gods word.in giving Sermons their due, for all your sugred words; Sermons, I meane, the plain, powerfull, and sound preaching of Gods word, by explication, and application. You say, they are great meanes of sound knowledge. You doe not say so of Sermons, as of your externall worship, The GREAT WITNESSE: but, a great meanes, not The great meanes, nor the GREAT MEANES put in Capitall Letters:Rom. 1.16.Rom 1:16 much lesse doe you say, as the Apostle, That preaching is the power of God unto Salvation, to every one that beleeveth. Or as, 1 Cor▪ 1.18. The preaching of the crosse is to them that perish foolishnesse: but to us that are saved, it is the power of God. Or,1 Cor. 1.24.1 Cor 1:24 To them that are called, we preach Christ, the power of God, and the wisdome of God. And yet with you it is but a great meanes. And well too, that you will vouchsafe to give it so good a word. But it is such a great meanes, as there is none other ordinary meanes of saving knowledge whatsoever to be compared with it.

But you cannot thinke Sermons divinely infallible. I thinke not such Sermons as you make. But are not those Sermons, which being a true explication and application of the the word of God, the Scripture, doe convert soules to God, doe beget faith in the hearers, and make of them new Creatures divinely infallible; can such Sermons be otherwise, then divinely infallible? I doe not meane your Court Sermons. And can that preaching which is a great meanes (as you confesse) of saving knowledge, but be divinely infallible? Can that, which brings men to salvation, deceive men? I speak still of true preaching.

But you put Sermons (which you say are expositions, and application of Scripture, and a great meanes of saving knowledge) and preachers together, whom you doe not think to be infallible, There is some difference, by your leave. For the Sermon may …e divinely infallible, saving the hearers soules, and yet the preacher himselfe be deceived, and put by his purpose in preaching of it. For instance: I remember Augustine tells how on a time preaching upon a text, he did, besides his purpose and intention extravagate from his text, and fell upon the Manichean Heresie, which was nothing to his text, in which extravagant discourse, he notwithstanding, according to his dexterity, …oundly confuted that Heresie: Well, after the Sermon a Manichean that there had heard him, came to Augustine, and told him, that his Sermon had much wrought upon him, and convinced p. 189him of his error, desiring him further to instruct him in the true Faith: Hereat Augustine fell into an admiration, saying to the man, give glory to God, and never thank me for it: for I never intended, when I came into the Pulpit at that time, so much as to touch upon that poynt. But now I see▪ Gods mercifull hand led me out of my intended course, that I should, going out of mine owne way, bring thee into the right way. Thus we see the Sermon may be divinely infallible, when yet the Preacher himselfe was deceived. Againe, the Preacher being a man is subject to error, when yet his Sermon is infallible, being divine, that is, according to Gods word, the Scripture, and his life through infirmity may have many errors, when yet his doctrine is upright and sound, being regulated by Gods word, and Spirit, which is not wanting to his faithfull Servants, in his owne Ordinace.

But (say you) the ancient Fathers of the Church preached beyond any of these, of either Faction: and yet no one of them durst thinke himselfe infallible, much lesse, that whatsoever he preached was the word of God. Here first you shew still your teeth, and utter your extreme malice against Christ, in calling his faithfull servants, the Ministers of his word, a Faction; and such a Faction, as you yoake with that of the Jesuites. Certainly if godly Ministers (such as you place, in the precise party of the reformed Church) be a Faction, it is under and with their King and Captain Christ, fighting, and confederating, against all Antichristian adversaries, the disguised enemies of Christ, and of his word, and true Church, and of all his faithfull Ministers, and people, that doe sincerely professe his Name. Which your malice being so Diabolicall,The Prelates Diabolicall malice against the true Ministers of Christ. the Lord reprove you for it, and reward you according both to your **Iude. Ier. 15.19. Esay. 5.20.Jer 15:19Isa 5:20words and deeds, who doe thus confound, the precious with the vile, the good with the evill, light with darknesse, Christ with Belial, true Christians with Antichristians. Certainly ther's a woe belongs to you for this. We doe utterly reject all Iesuites and Antichristians, as who neither doe, nor dare, nor can preach Gods word truly, to the begeting of Saving Faith, and Saving Knowledge. For then they must preach against the Popes Kingdome, and his cursed doctrines, which in the Councel of Trent, doe both forbid, and accurse all saving doctrines of grace, and burne with fier and fagot the Preachers of them; whom you also most cruelly persecute with all the Engines of cruelty, that malice it selfe can invent, and a desperate man against all Laws of God and man dare execute.

p. 190For the antient Fathers of the Church, whose preaching you farre preferre, before any of that precise party (as you call it) for as for A. C. and his Faction, we altogether exclude them out of the number of preachers in the reformed Churches: whether ignorance, or malice hath more blinded your judgement in this, I cannot directly say. Ignorance, not onelyonly of the Fathers preaching, but much more of the preciser party of preachers, in the Reformed Churches, whose Sermons, and writings I suppose you have but a little acquainted your selfe withall: but for your malice against these, I dare confidently say, you have no want of that. And seeing you draw me (though against my will) to enter within the lists of such a comparison between those antients, and our moderne reformists, I hold it fit to speake somthing of it, (though I declined it before, when you gave the like occasion) both to discover the weaknesse of your judgement herein, and to vindicate the truth it selfe, in maintaining the just reputation of the truly Reformed Churches. Now no reason can be given▪ why those Antients (though otherwise of honourable mention) should preach farre beyond the best preachers of the Reformed Churches. For they could not have that knowledge, and learning, which so many ages since have produced, together with much experience; all which the truly reformed preachers make use of. Again, doe but compare most of the writings and Sermons of those Antients, with our moderne Reformed Divines, and a right judgement will find the oddes of your farre beyond, to be on the side of the reformed party. In comparison of whom, how poore were those Antients, both in their expositions and applications of Scripture. Augustine, that excellent light in those times, though in his Polemicall Tracts, and especially against the Pelagians, and Semipellagians, in the vindicating of Gods grace, and so in opening all those places of Scripture, concerning those points, he shewed an accute dexterity, and sound judgement: yet in his other exercises, or Sermons, and expositions of Scripture, he was not so pregnant. As in his 8th Tome, containing his expositions, and Sermons, upon the Psalmes, although the Reader shall not repent him of his labour, because he shall meet with many passages of good note, yet he may observe how farre wide he is of the scope and meaning of the Psalmes, which he handleth all along. He preached indeed every day: as Calvin did at Geneva (besides all his other weighty imployments) but what a disparity there is between their expositions, I referre to the judgement of K. Iames, who commended Calvins Commentaries, above all p. 191those of the Ancients. So for the Greek Church (as Aug. for the Latine) that golden mouthed Chrisostome (according to his Name) the best preacher in his time, though many of his expositions were good, yet when he came to his tò u'thikòn, his morall, or application, though in it selfe it was very good, yet for the most part no way pertinent to his text he handled: but he would sometimes make his use against covetousnesse, somtimes against pride, or some other sinne, or, to exhort to some morall vertue, or other, but (I say) without any coherence to his text, for the most part. And for the most of those Antients, what was the common Theame of their preaching, but morality, delighting rather to contemplate in a solitary life, then to practise such preaching, as might win soules. How few of them did preach the Doctrine of Iustification by Faith in Christ. In somuch as Bernard, who lived many hundred yeares after those ancients, and in those times, wherein he noted Antichrist to be come (which he plainly poynted out to be the Pope) did preach more soundly of this doctrine, of Iustification by Faith onelyonly, then all those Fathers had done: if we may judge of their preaching by their writings. They spent themselves more in preaching for good works. Then to set forth the faith in Christ; though some flashes they had here and there. And whether this be not one reason, why you so commend the Fathers preaching, because they were so much for good works, and so little for faith, I know not. Whereas the moderne Divines of the Reformed Churches are most singular, and excellent in seting forth the Mystery of faith, and that doctrine of Iustification thereby, therein exalting Gods grace, and excluding mans merits (though not negligent in exhorting to good works, as the fruits of faith) Those Doctrines of Grace and faith, being the main substance of the Gospell, and the true practising of Iesus Christ, besides which there is no true preaching. Admirable they are also in seting forth the nature of sinne, to bring man out of himselfe, and to plant him into Christ. And in a word, have so set forth the whole body of Divinity, as the Fathers writings to theirs, are in comparison, in respect of sound Divinity, but as a barren Field to a fruitfull, well planted, and well watered Garden. And great reason there is for this. The Fathers had to deale with some Hereticks, as with Arius, whose Mal was Athanasius, and with Pelagius, knockt down by Augustine, and others: but they knew not as yet the Mistery of iniquity: which in these latter times seeking to overtop the Gospell; and, to overthrow the Doctrine, and p. 192Kingdome of Christ, hath given occasion, not onelyonly of a reformation, in a seperation from that Whore of Babylon, but to many Worthies, whom God hath raysed up in these last times, to bestirre themselves, and to study Christ his Military Discipline, and spirituall warfare, against the Beast, and his Crew, and to be expert in maintaining Christs Cause, with weapons both offensive, and defensive. So as by this occasion, Gods Grace working with it, this last Century hath produced, more excellent, sound, and learned Divines, and famous preachers, then (I may say truly, though not without envie) have been ever since the Apostles times; The Name of our God, and of our Lord Iesus Christ, who by this meanes, hath Tryumphed over Antichrist, be praysed, and glorified for evermore. These have been and are Christs **The manner of the old Triarian Souldiers fighting.Triarian band fighting against Antichrists power, with the sword of the Spirit in their lippes, their pike, their pen in their hand, and fighting on their knees by Prayre, and have so confounded Antichrist by the dint of their Sword, and Pike, the word of God, that he hath no meanes left him, but by his legates à latere, to negotiate his cause with Kings and Princes of the earth, to ‡‡Rev. 16.14.Rev 16:14incite them against the precise party, by taking their weapon (Gods word, and the preaching thereof) from them, leaving them nothing, but their bare knees to plead their Cause upon, even Prayers▪ and Teares, these which the powers on earth may cause, but never deprive them of And how farre you have been a stickler, and instigator in this kind, I appeale to your practises, and to this your Book, sufficient, and competent witnesses against you.

But to return to your Fathers: (you say, that they, for all their preaching so farre beyond others, yet no one of them durst think himselfe infallible, much lesse, that whatsoever he preached, was the word of God. 'Tis true, they had been no wise Fathers, but Children rather, yea proud and foolish Men, if they had thought themselves to be infallible, which is proper to God alone ▪ But whatsoever they preached out of Gods word, that they had good evidence it was according to the Scripture, why should they not, not onelyonly thinke, but be assured, that being the truth, it was infallible, as being the substance of Gods word, which they preached? And so all other preachers.

Lastly, where you say, It may be observed, that no men are more apt to say, that all the Fathers were but men, and might erre, then they that thinke their own preachings were infallible. And what say you, I pray you, of your antient Fathers? Were they any others but m…n? And might they not erre? But you are not perhaps so p. 193apt to say, They were but men, and might erre. You are willing to entertain, and retaine a higher opinion of them, then so. Or at least you are not so apt to say so of them, as they, then whom none are more apt to say, The Fathers were but men, and might erre. Sure if there were cause enough, and urgent too so to say, (as when it concernes the glory of God, and the truth it selfe) he that is aptest to say so, is the most to be commended. And now let us here a little inquire, who these men be, that are so apt to say thus of the ancient Fathers, and for what cause, That they were but men, and might erre. Why, who should they be, but the precise party of the reformed Churches, as all the worthy, reverend, pious, religious, learned, and judicious Divines, both beyond the Seas, and on this side, who undertaking to defend the truth of Christ, against Antichrist: and their Adversaries objecting, and pressing so much the authority of the antient Fathers in such things, wherein they could not be otherwise excused, but that they did a'n…ropopathein, speake as men, who are not in all things infallible: what could they in such a case, answere otherwise, But that those Fathers were but men, and might erre? Nor did they speake this out of any disesteem of those Fathers, but when they were (I say) so urged to defend the truth against the Adversaries of it, by the evidence whereof, they were able to make good what they sayd, that those Fathers were but men, and might erre. Now for this, who is more apt, then your Lordship to cast in the dish of this precise party (as you call them) that they should upon just cause speake thus of your antient Fathers? What would you say then, if all this party should as one Man rise up, and openly professe against you, as a notorious enemy of the truth, and of the Church of God in England, and elswhere, and of all pious, sincere, and zealous Preachers of the Gospell, and that under the Name of the precise party, which you so yoake with the Jesuites, you doe maliciously, not onelyonly seek to undermine, but even professedly to invade and oppugne, the whole Kingdome of Iesus Christ, as also your practises, and this your Book can witnesse. And how doe you come to know the thoughts of this precise party, so well, that you say, they think their own preachings were infallible? Surely you do but think so. You might therfore judge more charitably. But as I said of those Fathers, so do I of these, what they have a good and sure ground in Scripture for, to preach and teach, they may be sure, and they know it to be the truth, and so infallible. As for those that **Psal. 59.12▪Ps 59:12preach of cursing and lyes (as David speaks) p. 194and suggest slanders, and false reports into the eares of Princes, and Courts against Gods Ministers and Preachers: let them thinke, and be assured too, that what they preach, or print, is not onelyonly not infallible, but most malicious, and detestable, both before God and Man; as tending also the blinding, and so to the downfall of such as beleeve such falshoods to be infallible.

L. p 104. When the Fathers say, we are to rely upon Scriptures onelyonly, they are never to be understood with exclusion of Tradition, in what causes soever it may be had. Not but that the Scripture is abundantly sufficient, in, and of it selfe for all things: but because it is deep▪ and may be drawn into different senses, and so mistaken, If any man will presume upon his own str…ngth, and goe single without the Church. And citing an excellent sentence out of Vincentius Lynnen…is ▪ quum sit perfectus Scripturarum Canon, sibique ad ommia satis superque sufficiat, &c. Forasmuch as that Canon of Scripture is perfect, and superabundantly selfe-sufficient to all things, and if you adde this your note upon it in the margent. And if it be sibi ad omnia, then to this, to prove it selfe, at least, after Tradition hath prepared as to receive it.

P. A little **pag. 101▪before, you cite also Augustine seting downe 4 speciall notes and marks internall to the Scripture to prove it to be the word of God. As 1. The Miracles. 2. That there is nothing carnall in the Doctrine. 3. That there hath been such performance of it. 4. That by such a Doctrine of humility, the whole world almost hath been converted. And there also to the same purpose Lynnen…is: who placeth the Scripture before Tradition. And here againe, That the Scripture is selfe-sufficient to all. What room then for Tradition? Or if Tradition have any place at all, it were good manners for it to come behind, as a Handmayd waiting on her Mistris. But you can salve all with a wet finger, or with one drop out of your pen: If it be sibi ad omnia, that is, selfe-sufficient to all things, then to this, to prove it selfe, at least after Tradition …ath prepard us to receive it. This is your own Addition, or Comentary and Glosse of your own Mother wit, which is, as Tertullian saith of the old Roman Senate, which had made a decree, that none should be taken into the number of their Gods, but such as the Senate it selfe should first think worthy, and approve of: So as Tiberius Caesar under whose Empire Christ suffered, when he had heard much fame of Christ, he moved the Senate, that Christ migh be entertained for one of their Gods. But the Senate for the foresaid Reason rejected it, because they first had approved of it. Whereupon Tertullian saith, p. 195Ergo nisi homini pla…uerit, Deus non erit Deus. Therfore except it please man, God shall not be God. A fit parralell for this very purpose. The Scripture, by the consent of all the antient Fathers, is abundantly selfe-sufficient to prove it selfe to be the word of God: but the present Church hath a Senatus consultum, a Decree, Tradition, which must first give her voyce and approbatiton, that the Scripture is the word of God; otherwise in vaine are all those Encomiums and Commendations of the Fathers, though never so antient, affirming, and confirming, the Scriptures selfe-sufficiencie, even beyond all measure. The Tradition of the present Church must first give her voyce. Ergo, nisi homini placuerit▪ Scriptura non erit verbum Dei: Therfore except it please man, the Scripture shall not be the word of God. OnelyOnly herein you goe beyond the Roman Senate: for their Decree for the admiting of a God was by the generall voyce of all the Senators: But yours is here from the sole and single Oracle of the Church of England. The Chaire of Canterbury. 'Tis enough that you tell us, with an if, if the Scripture be, Sibi ad omnia, then to this, to prove it selfe, at least after Tradition hath prepared us to receive it. Otherwise, never talke of Fathers Authority, all is in vaine, The Scripture cannot be beleeved to be the word of God, unlesse The Tradition of the Present Church prepare the way to receive it. And, at least, you say; which is no small deminution of the S…riptures selfe-sufficiencie, which you put with an if, at least. But of this sufficiently.

But let's heare your Reasons further for your Tradition. The Scripture (Say you) is deep, and may be drawn into different sences▪ and so mistaken, that any man will presume upon his own strength, and goe single without the Church. So it seemeth your Articles of Religion are deepe, as which not onelyonly may be, but are drawne into different sences, and so mistaken, and that by the presumption of one mans strength, going single without the Church. But for the Scripture, though it be deep, yet it affords us both line, and Bucket sufficient to draw water out of those **Esay 12.3▪Isa 12:3well… of Salvation, and so to give us a full tast, whereby to relish and resent whose word it is; except the Tradition and Authority of your present Church doe cut off our line, and breake our Bucket. The Scripture hath both Milke for Babes, and strong Meat for Men. 2 Pet. 3.2 Pet 3In the Sea both the Elephant may swim (as AUG. and GREG. saith) and the Lamb wade, and when it is by unstable men wrested and drawn into different sences, and so mistaken, yet it remaines the same unchangable truth still, and hath in it sufficient evidence, p. 196both to reconcile those differences, and to convince the gainsayer. 'Tis true, Let no man presume upon his owne strength; **Psal. 25.14.Ps 25:14for the secret of the Lord is with them that feare him. Wha… was the cause then, that you have all along your Booke, (as in part hath been shewed) so perverted the Scriptures? was it not because you took not with you for your guide, the Tradition of the present Church? And was not this then a prusuming upon your own strength, when you goe so solely, and singly to worke? But what meane you by going single without the Church? The not consulting the Prelates? Or because the Papists object, as you, The Scriptures are deep and darke: therfore we must in all things take the present Church Tradition in our way, where it may be bad, and be guided by that, as by Ariadnees Thread, through those manyfold Meanders of that intricate Labyrinth, the Scripture, as you make it. Or that you meane by Church Tradition, the Authority of the present Church of England, as one with that Church whereof none is; and that this Authority must needs proceede and like a Candle before the Sun at noon-day (as before) shew us the way to know the Scripture to be the word of God: if we be willing to shut our eyes, and blindfold to be led by the Traditionall Authority of this your Church: what know we, but by such Authority you may tell us (puting the …ible clasped into our hands) All that is cantained within those claspes, is the word of God. This you may be sure of, you have Authority for it, you need goe no further. And all your Bibles of your present Church of England, being by expresse Charge bound with the Apocrypha, so as they are punished that doe it not, all the Books forfeited, which may breed an opinion in the people, that those Bookes also are a part of the word of God: If now one hereupon opening the Bible, and lighting upon either that ridiculous tale of Tobies Dog, or that of the Angel, who tells Tobia…, that he is his kinsman; and of the Smoke of the Fishes Liver that drives away the Devill; or of Razis killing of himselfe, and commended for it by the writer of the Books of the Maccabees; or that of the same Authors, doubting whether he hath done well, or no, in writing that Story, and the like: he may possibly by this meanes be brought to think meanely of the Scriptures, and that they are not the word of God, because he finds such things in the Bible (so as it is bound) as are ridiculous, false, vaine, impious, and uncertaine whether the rest be done, as it should be, &c. And thus by your Apocrypha, delivered into his hand by the Authority and Tradition of your present Church, p. 197he is brought to beleeve, that either the Scriptures of tha… Old and New Testament, are not the word of God, as wherwith those Apocryphall Books are equally bound in all Bibles: or else, that such Tradition of the present Church it little to be regarded, while pretending to lead men to the beliefe of the Scriptures, to be the word of God, there is no more difference made between them, and the Apocrypha, so full of vain lyes and ridiculous tales. And perhaps you may come in also as Epistle Dedic… tory.Time, and Pla…e, will permit) with your Verbum Dei non scriptum to boot, the word of God not written, of which you tell us before, agreeing therein with Bellarmine. And at last, when your Tradition, and Authority hath sufficiently prepared the way, you will perhaps bring in your Traditions Apostolicke accompanied with the Decretalls of Gratian, which your Sister Church of Rome equall with the 4 Euangelists. But however, were it for nothing else, but to maintaine the credit of your present Church Tradition and Authority in commending to men the Scripture to be the word of God, you might doe well to take away your Apocrypha, which your Zeale will have placed in the midst between the two Testaments, not suffering any Bibles to be bound without it, which is, as ‡‡Mr. H. B….one saith, as a Blakamore placed between two pure unspotted Virgins. Nor doe I think, that your Lordship so placeth your Blackamore, as Ladyes put a black patch upon their Cheek, or Chin, as a foyle, to make them seem more fayre: so you, to make the Scriptures the more lovely, and desireable, or the better to be known, as things by their contraries, as white by blacke, or the straight by the crooked, or truth, by error ▪ Hierom. Epist▪ ad Laetom.standing near it. And though Hierome (who excludes the Apocrypha out of the Canon of Scripture) saith, they may be read ad morum institutionem non ad confirmationem Fidei, for instruction of manners, and not for confirmation of faith: yet considering both the fooleries, and falsities, and vanities, and commended impieties, and confessed uncertainties in them (as aforesayd) all these things put together, might be (me thinks) of sufficient strength to thrust out that Blackamore by the head and shoulders from betweene those two fayre and unspotted Virgins.

L. ibid. It is most reasonable that Theology should be allowed to have some Principles (as well as other Sciences) which she proves not, but presupposes. And the chiefest of these is, That the Scriptures are of Divine Authority.

P. How? Is the chiefest of these Principles allowed to Theologie, p. 198This,A true Principle overthrown by a false. That the Scriptures are of Divine Authority? Doe you not forget Tradition now? Doe you not reckon that for the first, and so the chiefest, as without which, the other cannot be granted? Or perhaps you doe not reckon your Tradition, or Authority of the present Church to be a Principle of Theology. What then? Perhaps, of Muthology, the science of setting forth Fables, Or, of Buttologie, the science, of much babble to no purpose. Or, Argologie, the science of vaine, and frivolous talke. Or, Carphologie, a gathering of Chaffe, as if you would by the heape of Chaffe shew us, where the Wheat is. OnelyOnly, your Tradition is no Principle of Theologie, and therfore a heape of chaffe wherein there is not one grain of the pure corn.

But let us come to see what is most reasonable. It is most reasonable (say you) that Theologie should be alowed to have some Prin…iples (as well as other Sciences) which she proves not, but presupposes. And what is Theologie, but the Scripture it selfe, and the Doctrines therein contained? And however it be with other Sciences, which in comparison of Theologie are but imperfect and beggerly, so as they have need to begge their a'itemata, some Principles to be granted them, as grounds to worke upon, as the Mathematicks, &c. yet you might have given that honour to Queen Theologie, to which all other Sciences are but handmaids, as to exempt her from being a begger, yea and of that too, which is her own, and in her own possession, namely, That the Scripture is the word of God. This is one of Theologies prime Principles, which the Scripture doth suo jure vindicare, challenge as her own right, and which no man can take from her. And if Theologie must borrow or begge this principle: Of whom? Of the Tradition of the Church? Beware of that: For then **Pro. 22.7.Prov 22:7the Borrower, should be servant to be Lender, as Solomon saith. And to Begge it, were worse. But if Theologie have this principle of her owne, and it in the Scriptures possession; what need she goe either to begge or borrow it, and that of those, who can neither give, or lend it? And if this be a Principle, that Scripture … the word of God. What use of your Church Tradition? For Principles are not to be denied. But you denying, that this can be beleeved, without the Tradition of the present Church doe first induce unto it: then you are one of those, that deny Principles. And Contra negantem Principia non est disputandum, we are not to dispute against him that denyeth Principles; but in this case to hold him as an Heretick,Tit. 3.10.11.Titus 3:10Titus 3:11 and to deale with him as the Apostle admonisheth: A man that is an Hereticke, after the first p. 199and second Admonition reject: knowing, that he that is such, is subverted, and sinneth, being a'utokatákritos, selfe-condemned.

L. p. 105. The evidence of supernaturall Truths, which Divinity teaches, appeares not so manifest, as that of the Naturall, though in themselves more sure, and infallible.

P. Appeares not: true indeed to a naturall man. Here you speake by experience. But to the spirituall man this evidence appeares very clearely; for (as the Apostle saith) The Naturall man receiveth not the things of the Spirit of God, for they are foolishnesse unto him: Neither can …e know them, because they are spiritually discerned. But he that is spirituall, judgeth all things; as Solomon also saith Evill men understand not judgement: But they that seeke the Lord, understand all things.

L. p. 106. Faith is a mixed Act of the Will, and the understanding, and the Will inclines the understanding to yeeld full approbation to that, whereof it sees not full proof. Not but that there is full proofe of them: But because the maine grounds, which prove them, are concealed from our view, and folded up in the unrevealed Councel of God, God in Christ, resolving to bring mankind to their last happinesse by Faith, and not by Knowledge, That so the weakest among men may have their way to blessednesse open.

P. 'Tis true, that Faith, being the life of the soule, anima animae (as Aug. speaks) doth informe and quicken all the faculties thereof, as the Will, Understanding, Reason, Affections: so as the Will doth no more incline the Vnderstanding to assent (this being the opinion of those Schoolmen, that hold the Will to be the seat of Faith, as others do hold the Vnderstanding) Then the Vnderstanding doth the Will, or Reason the Affections: But Faith being that Grace, which quickneth the whole soule, and in it all the faculties as aforesaid, it is this Faith Principally that inclineth all the whole soule with all its faculties to yeeld their unanimous assent unto it. And yet I deny not a mutuall reciprocation, and interchangeable cooperation, which is between these faculties, as in the naturall man, so in the spirituall man, regenerate by faith. For as in the naturall man somtimes the Vnderstanding inclines the Will, somtimes the Will the Vnderstanding, sometimes Reason inclines the Affections, and somtimes the Affections incline Reason, and that oftentimes with great violence to a wrong object: the like working there is among the sanctified faculties of the soule Regenerate, somtimes the Vnderstanding inclining the Will, somtimes the Will the Vnderstanding, and sometimes the Affections incline both; as the p. 200Apostle saith (speaking of zeale for God) Whether we be besides our selves, … Cor. 5.13, 14.it is to God, or whether we be sober, it is for your Cause. For the love of Christ constraineth us. And the affections of the Apostle towards Christ were so strong in him, that they carryed his Vnderstanding, Will and Reason along with them with strong hand, when notwithstanding he was told of dangers, yea bonds abiding him at Ierusalem, and earnestly desired of his Friends not to goe thither: he answered▪ What meane ye to weep, and to breake mine heart? For I am ready not to be bound onelyonly, but also to dye at Ierusalem for the Name of the Lord Iesus. Act. 21.13.Acts 21:13And Christ himselfe was so full of holy Zeale, and strong Affections, as he was carryed with a wonderfull violence of them, insomuch as they said of him, that he was madde. And his friends one time went to lay hold on him, Io…. 10.20. Mar. 3.21.Mark 3:21saying he was besides himselfe. And many of Christ his Servants, his Ministers, being carryed with a strong love of Christ, and zeale for his glory, expressed in their courragious witnessing of the truth against wicked men, the enemies thereof, although their Vnderstanding apprehend the danger, and their Will could be content to live in peace, yet the Affection here carries all along with it, and they willingly follow, because the same Faith guides and carries all along with it, whence it comes to passe, that the affection here to Christ, and to truth being as it were the Leader of the rest, the Vnderstanding, Reason and Iudgement least appearing in the sence of the world, men are thereupon so apt and prone to Censure such Ministers of indiscretion. But this may shew the inward opperation of the faculties of a regenerate soule, how one works upon another reciprocally, and one inclines another, somtimes the superiour faculties, the inferiour; and somtimes the inferiour, the superiour, but Faith is the principall agent working in, and inclining all.

It is not then the Will that alwayes inclines the Vnderstanding, but the Grace of Faith, which infused, doth at once both illuminate, incline, and draw both the Will and Vnderstanding to rest in the saving truth of God apprehended by Faith. This Faith I say doth so illuminate, the whole soule, with all its faculties, as that it selfe brings meat in the mouth (as ye say) even a full proofe in it selfe of the things beleeved: so as now not onelyonly the affiance of the Will, but the affiance, and certain knowledge of the Vnderstanding doe rest themselves in the cleare evidence, which Faith it selfe bringeth with it, which evidence hath the ample and sure Testimony, both of the word of God, and of the p. 201Spirit of God, whose worke it is. For this saving Faith never goes alone, but is both ushered in, and wrought, and accompanied with the word and Spirit of Christ. For so soon as Faith is conceived in the soule, it unites to Christ, and so it hath communion with Christ, together with his Spirit mimediately; so as both the Will, and the Vnderstanding, and the whole soule, heart and affections, so soon as Faith possesseth them (which Faith is a plerophoria, full assurance of the things beleeved, and a cleare evidence of them, though not seen, as before is shewed) there is withall exhibited both in, and with Faith a full sufficient proof of the things beleeved. **Belying of God, and of the Scripture, and bewraying profound ignorance.How say you then, that the maine grounds, which prove them, are concealed from our view, and folded up in the unrevealed Councel of God? And what main grounds, I pray you be those? Can you tell? Or doe you speake in the Clouds, that you may seem to say something; which you understand not. For certainly this Mystery of Faith is concealed from your understanding, as appeareth by your darke and clowdy words. And is that unrevealed councell of God the object of our Faith? Cometh not Faith by hearing of the word of God, wherein God hath revealed his will to us? Or doth the Tradition of your present Church, lead you to beleeve such sencelesse speculations? Indeed the Apostle saith, ‡‡Col. 2.3▪Col 2:3That in Christ are hid all the treasures of wisdome and knowledge. Hid, that is, layd up, and contained as a Treasure. But not hid from his true Church, and faithfu…l people, as the Apostle saith, ††2 Cor. 4.3.… ▪2 Cor 4:3If our Gospel be hid, it is hid to them that are lost, in whom the god of this world, hath blinded the minds of them that beleeve not, least the light of the glorious Gospel of Christ should shine unto them. And againe, §§1 Cor. 2.9▪1 Cor 2:9Eye hath not seen, nor eare heard, neither have entred into the heart of man the things, which God hath prepared for them that love him: But God hath revealed them unto us by his Spirit. But where? Search the Scriptures (saith Christ) for in them ye thinke to have eternall life, and they are they which testifie of me; so to this purpose the Apostle speaketh excellently, Ephes▪ 3.4, 5, 6. and 1.9.17, 18, 19 and in many other places. But to you it seems these things are hid, and folded up; and therfore no mervaile you know not what you say, nor wherof you affirme: As the Apostle saith of some ††1 Tim. 1.5▪ 6.7.1 Tim 1:51 Tim 1:61 Tim 1:7Who were turned aside from Charity out of a pure heart, and a good Conscience, and of Faith unfained, unto vaine …angling. Desiring to be teachers of the Law, understanding neither what they say, nor wherof they affirme. Let therfore the Prophet Esay read you a Lecture, **Esay. 29.9▪Isa 29:9Stay your selves, and wonder: Cry ye out, p. 202and cry: They are drunken, but not with wine, They stagger but not with strong drinke. For the Lord hath powred on them the spirit of deep sleep, and hath closed your eyes: The Prophets, and your Rulers, the Seers hath he covered. And the vision of all is become unto you, as the words of a Book that is sealed, which men deliver to one that is learned, saying, Read this I pray thee: And he saith I cannot, for it is sealed: And the Book is delivered to him that is not learned, saying, Read this I pray thee: And he saith, I am not learned. Wherfore the Lord said, Forasmuch as this people draw neere me with their mouth, and with their lippes doe honour me, but have removed their heart farre from me: and their feare towards me is taught by the Precepts of men: Therfore behold I will proceed to doe a mervailous worke amongst this people, even a marvailous work and a wonder: for the wisdome of their wise men shall perish, and the understanding of their prudent men shalbe hid. Woe unto them that seek deep to hide their councel from the Lord, and their works are in the darke, and they say who seeth us: And who knoweth us? surely your turning of things upside down shall be esteemed as the Potters Clay. Loe, my Lord, I hope this word is not folded up: if to you it be, you shall one day both see and feele it more clearly and sensibly fulfilled.

But you goe on. **Bold belying and blaspheming Gods Secret Counsels.God in Christ (say you) resolving to bring Mankind, to their last happinesse by Faith, and not by Knowledge. What, by a blind Faith? For by Faith, and not by Knowledge, is all one, as to say, by such a Faith, as is without Knowledge, and so without light in it, and so blind. Wheras the true saving Faith, is a knowing Faith, it is the evidence of things not …een, it sees him that is invisible; as before is shewed. But my Lord, if the maine grounds be folded up in the unrevealed counsell of God: I wonder by what revelation you come to know his secret, That God in Christ hath resolved to bring Mankind to their last happinesse by Faith, and not by Knowledge; surely God hath no where in Scripture revealed any such resolution of his. And if it be not written, Timeas … ill…d (as Tertullian forementioned said to Hermogenes the Heretick) Feare that Woe to them▪ that shall adde to the Booke of Scripture. But if you had leasure to Read the Scripture, it reveales unto us plainly what God in this businesse hath resolved to do, and how he will bring Mankind to his last happinesse; and that is by a seeing, not a blind Faith: by a Faith explicit and cleare, not implicit, and folded up: by light, and not by darknesse. This is Gods way, that he hath chalked out unto us in the Scripture (as before is fully proved of Faith) and therfore we are sure, that God in Christ in his eternall councell resolved to bring us this way to p. 203heaven, and no other way. And this **Ioh. 14.6.John 14:6way is Christ: and Christ is ‡‡Ioh 1.4.John 1:4light: and in this way we must walke as ‡‡Ephes. 5.8.Eph 5:8children of the light, and not as children of darknesse. And every true beleever, as he becomes a new man, so of a blind man, he becomes a seeing man. For this cause Christ came the §§Ioh. 1.9.John 1:9true light, that he might lighten every man that comes to him. For this cause was Paul sent to preach to the Gentiles, ††Act. 26.18.Acts 26:18To open their eyes, and to turne them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sinnes, and inheritance among them which are sanctified by Faith that is in me, saith Christ; so that every true Christian in his conversion, of blind, becomes seeing, of darknesse becomes light in the Lord, of Satans bo…dm…n, Gods ser…ant; and by this way onelyonly through Faith in Christ, they receive forgivenesse of sinnes here, with sanctification, and hereafter the eternall inheritance. But as for you, my Lord, as you have found out another way, namely, a blind way, Prelates blind Popish way.not by the way of knowledge, by which yet you pretend to your last happines: so be assured of this, that the place you are going unto, is just like the way that leads unto it, blind and darke, yea, utter darknesse, where the Pit is, into which, both the blind leader, and the blind led shall fall.

And for your further conviction, or else confusion, and confutation of your folly, and information of your blind Disciples, and confirmation of the truth to all the children of truth: note what Christ himselfe saith expresly, point blanke against you. You say, God in Christ resolved to bring Mankind to their last happinesse by Faith, and not by Knowledge. But Christ saith, This is the will of him that sent me (this God hath resolved on) that every one that seeth the Son, and beleeveth in him, should have eternall life, Iohn 6.40.John 6:40and I will raise him up at the last day: Marke here; This is the Fathers will, his resolution, his revealed councell, and purpose. What? That every one that seeth Christ (not with bodily eyes here, but with the eyes of his soule, being illuminated by holy knowledge) and so beleeveth in him, should have eternall life, and Christ will raise him up in the last day. Here is Mans last happinesse, to which God hath revealed t… us in his word, that he hath resolved in his councel to bring Mankind by Faith and Knowledge, together, and without seperation, as both seeing, and beleeving. Ephes. 4.11.Eph 4:11And this doth the Scripture every where shew unto us. Wherfore did God give some Apostles; and some Prophets; and some Euangelists; and some Pastors and Teachers: but for the perfecting of the Saints, for the worke of the Ministry, for the edefication of the body of Christ: And (Col. 2.2) p. 204That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the Mystery of God. What a high and admirable expression is here? And 6.7. this is to be rooted and built up in Christ. Againe, on the other side, what's the Cause and sourse of all wickednesse, and infidelity superstition and Idolatry, but ignorance of God, and of his word? As Ephes. 4.17. This I say therfore, and testifie in the Lord, that ye henceforth walke not as other Gentiles walk…, in the va…ity of their minds, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart, &c. So,1 Pet. 4.3. Hos. 4.1.1 Pet 4:3Hos 4:1 1 Pet. 4.3. and Hos. 4.1. The Lord hath a controversie with the Inhabittnts of the Land, because there is no truth, nor mercy, nor knowledge of God in the Land. And vers. 7. My people are destroyed for lacke of knowledge: Because thou hast rejected knowledge (mark it well my Lord) I will also reject thee, THAT THOU SHALT BE NO PRIEST TO ME. And on the other side againe,Ier. 3.15.Jer 3:15 The Lord saith, I will give you Pastors according to mine heart, which shall feed you with knowledge, and understanding; namely, the people whom the Lord is in Covenant with: But it seemeth your Priesthood standeth not with the nature and office of those Prophets, which feed the people of God with knowledge and understanding. You can teach the people a shorter cut to heaven, and more easie for the Priest: for you tell us, God hath resolved to bring Mankind to blessednesse another way, then by knowledge. Wherin, how farre, you not onelyonly dishonour, but blaspheme the truth of God, in Fathering such a foule and abominable lye upon him; for this, I leave you to that judgement, which he hath revealed in his Word.

But you seem to doe all this in charity, That the weakest among men may have their way to blessednes open. A way open? You meane surely the broad way, and you know whither that leads, and how the many such weake ones, as you speake of goe in that way. And broad and open your way had need to be, both for the multitude of the travailers therein, and for their blindnesse, and for the darknesse of the way, that so, though both they and their guides be blind, yet the way is so broad, as they cannot possibly goe out of it, so long as they do but follow their Nose, which must be their guide, for want of eyes. But it may be you will alledge that saying of Augustine, Indocti rapiunt regnum Caelo…um, &c. The unlearned and ignorant take by violence the Kingdome of heaven, where we that be great learned Clerks p. 205are shut out. Ergo, the way is open for the weakest ▪ and shut against those, that abuse their Learning to Gods dishonour, and soules destruction. But whom doth Augustine there meane, by unlearned▪ Ignorants that had no Faith, nor true Religion in them? Certainly, ther's no heaven for such. The **2 Sam. 5.6▪2 Sam 5:6blind, and lame come not within the fort of Sion. But a true beleever may be unlettered, or (as they say) not book learned: yet, not without knowledge. For if he hath faith, he hath a knowledge of God in Christ. And being Christs, he hath the Spirit of Christ, and this quickens him up …o diligence in the use of all good meanes of saving knowledge; as to heare Gods word faithfully preached, (for he knows Christs voyce) and frequently read, and conferred upon; and he meditates on it, his mind is much upon it, as yours is of your honours, and favour in Court, how to keep them: and he is still praying for increase of grace, and faith, and knowledge. And my Lord, many a such man I could bring, that cannot a letter on the Booke, that for all your seeming Learning, would put you to your Trumps, if your greatnesse would but descend so farre, as to reason with him of the Scriptures, and of Christ, and so of faith, and the like. For there's all his Learning. And such unlearned ones they be, who goe to heaven, yea **Mat. 11.12.Matt 11:12take it by violence (as Christ saith) when great Lord Prelates are shut out. As Christ saith to the Pharisees: ‡‡Mat. 21.31.32.Matt 21:31Matt 21:32The Publicans and …arlots goe into the Kingdome of God before you, for they beleeved Iohns preaching: but ye, when ye had seen it, repented not afterwards, that ye might beleeve him.

But you goe on in your blind way, and say, pag. 109.Pag 109. Blasphe…g againe of Gods Counsells. The way of knowledge was not that, which God thought fittest for mans Salvation. 'Tis true, not such a speculative knowledge, as you speak of: but God thought it fittest to bring men to salvation by a knowing Faith; as before is shewed. I will conclude this with the Apostles thunder: ‡‡Gal. 1.8.9.Gal 1:8Gal 1:9As we said before, so say I now againe, if any man preach otherwise, then that is delivered in Gods word, let him be accursed. And if the Scripture accurse him, that §§Deut. 27.18Deut 27:18leads the blind out of his way, to which curse all the people say Amen: then what curse is due to him, that teacheth the blind such a way, as leads to certain destruction of Soule and Body? Shall not all the people say Amen to this curse?

L. p. 106.Credit of Scripture hang'd upon mans opinion of God. See 165. The Credit of the Scripture depends not upon the subservient inducing Cause, that leads us to the first knowledge of the Author, which leader here is the Church: but upon the Author himselfe, and the opinion we have of his Sufficiencie.

p. 206P. Doe you not make the credit of the Scripture to depend upon the Authority of the present Church, when without this subservient inducing Cause you deny the possibility of beliefe, that the Scripture is the word of God? For you say expresly, pag. 120. When I said, Scriptures were Principles to be supposed, I did not, I could not intend, they were prius cognitae, known before Tradition; Since I confesse every where, that Tradition introduces the knowledge of them. But if the credit of the Scripture depends not upon the Church, wheron then? On the Author (Say you) and the opinion we have of his Sufficiencie. Here be two things which you couple together: 1. The Author: 2. The opinion we have of his Sufficiencie. 1. For the Author, which is God: 'tis true, that God himselfe is the Author of the Scripture, and so it is the word of God; and God the Author beares witnesse of the Scripture, that it is his owne word ▪ And where doth God beare this witnesse? Is not this his witnesse in the Scripture it selfe? Doth not his Spirit speake in it, and tell us, that it is his word? Saith not his Spirit expresly, that **2 Tim. 3.16.2 Tim 3:16All Scripture is given by Inspiration from God? And doth not the Scripture it selfe tell us this? Saith it not then of it selfe, that it is Gods word? And so saying, doth it not beare witnesse to it selfe, that it is the word of God? And is not the witnesse therof true? And if true, doth not the credit of the Scripture depend upon it selfe, as it is the word of God that speaks in it, that it is the word of God? Or how can you so seperate the Author from the Scripture, he speaking in it, but that you must confesse the credit of the Scripture to depend upon it selfe, when you acknowledge it depends upon the Author? For as ‡‡1 King. 19.12▪ 13.1 Kgs 19:121 Kgs 19:13God was in the Soft and Still voyce: so he is in the Scripture, which is the Soft and Still voyce of God. And as Elias knew by the soft and stil voyce, that the Lord was in it: So we know by the Soft and Still voyce of God, the Scripture, that God is in it, and therein speakes unto us. And what God therein speakes unto us, the Scripture, which is his voyce speakes unto us. So as the Scripture being Gods own voyce speaking unto us, what it saith, is of the Same credit, that God himselfe, the Author and Speaker, is of. And therfore, if the Credit of Scripture depend upon the Author, it depends withall upon it selfe, because it is Gods own voyce.

But Secondly, you couple here with the Author, the opinion we have of his Sufficience. Mans opinion of Gods Suffi…iency … …ain and blind.So as first, it seems you doe not allow the Credit of Scripture to depend simply and Solely upon the Author, but withall upon the opinion we have of his Sufficiencie: And what if we fayle in our good opinion of the Authors Sufficiencie? p. 207Wheron will you then hang the Credit of the Scripture? Surely it must depend upon our opinion. That's the dint of your speech. But of our selves we are altogether ignorant of Gods Sufficiencie. How then, or whence shall we come to have such an opinion of his Sufficiency, as whereon the Credit of the Scripture may infalliby depend? From the Authority or Tradition of the present Church? Alas your present Church will tell us, that the holy Trinity may be expressed in a Picture, and that God the Father may be pictured like an Old Man, because Christ in Daniel is called the Ancient of dayes. For thus you pleaded against Mr. Sheruile in the Starre-Chamber, when you fined him 500. pound to the King, for defacing the Images of the Trinity in his owne Church-window, he being a Justice of Peace. If therefore the Almighty and Incomprehensible God may be expressed in an Image, what opinion can we have of his Sufficiencie, to be the God of truth, and the Author of the Scripture, as whereon the credit therof may depend, when we expresse and represent him by that which is a lye, a meere vanity? For the Scripture calls an Image, a lye, as Esa. 44.20. And, a teacher of lyes: Hab. 2.18. And vanity, wind, and confusion: Esa. 41.29. And falshood, Jer. 10.14. And v. 16. God the portion of Iacob is not like them. And an Image made to represent God, is a lye, and falsehood, because it is a false representation of God. For God is a Spirit, Invisible. And, Esa. 40.18. To whom will ye liken God? Or what likenesse will ye compare unto him? And the Second Commandement expresly forbids any Image to be made, to represent God by. So as the practise of your present Church in adoring and seting up, and maintaining Images in Churches, and Copes, and the like, whereby you represent God, The Prelates blind opinion of Gods Sufficiencie.doth teach men a base and false opinion of God, and so of his All-Sufficiencie. And therfore, Secondly, in Saying Wee, upon the opinion Wee have of his Sufficiency, you that are the Setters up, and maintainers of lying Images of God in your Churches, must needs be those Wee, upon whose opinion of Gods Sufficiency must depend the Credit of the Scripture. And what opinion can you have of Gods truth, that represent him by a lye, and falshood? And what opinion can you have of his Sufficiency in being the Author of the Scripture, that hold and affirme his Scripture and word to be an insufficient witnesse to prove it selfe the word of God? And what opinion can you have of Gods Sufficiency, who doe every where by your open practises, and your Shamelesse blasphemies in fathering your lyes upon God in this your Book (as hath been noted but now) p. 208proclaime to the world what little feare or dread you have of his Majesty, as if he were not a just God, in punishing wickednesse, or in his power insufficient to tame proud Rebells? Thus if by the Tradition of the present Church we cannot come to such a knowledge of God, as to have a right opinion of his Sufficiencie: whence shall we have it? Surely all true knowledge of God is to be learned from the Scripture. But that you make to be of no credit, but as it depends upon the Author, and your opinion of his Sufficiency; which what it is, we have taken a Scantling of. And so the conclusion is from these your Premisses, that, No credit of Scripture to teach, no true knowledge of God: no right opinion of his Sufficiency, nothing for the Credit of the Scripture to depend upon: and having no credit in and of it selfe: Ergo, the Scripture is of no Credit at all. This is the very Summe and Sequele of your Speech, and indeed the upshot of those sharpe arrows, which you have with all your might and malice let fly at the Credit of Scripture, to give it the deaths wound. Yet you adde:

L. p. 111. Scripture, though it give light enough for Faith to beleeve, yet light enough it gives not, to be a convincing Reason, and proofe for Knowledge.

P. These words are to be expounded by what you have formerly Sayd. Though it give light enough: that is, though it should or could give …ight enough. For that it doth not give light enough for Faith to beleeve, you have plainly told us. As pag. 80. The light which is in Scripture, is not bright enough: it cannot beare sufficient witnesse to it selfe. If it cannot, then neither can it give light enough for faith to beleeve. For sufficient light for Faith to beleeve, springs from a sufficient light in Scripture, to beare witnesse to it selfe. But this (Say you) it hath not: Ergo not the other. Againe you Say (pag. 81.) Church-Authority must first light the Candle. Ergo the Scripture hath no light of it selfe, much lesse light enough for faith to beleeve But though it should, though it be granted, that Scripture had light enough for Faith to beleeve: yet light enough it gives not, to be a convincing Reason and proofe for knowledge. As if you said, Neither for Faith: for we have proved before, that faith and knowledge goe inseperably together, true faith being a seeing and knowing faith, and not a blind faith. The Scripture teacheth no blind faith. And why should not Scripture give light enough, to be a convincing Reason and proofe for knowledge? When it is a sufficient light to **H…b. 4.12.discover unto a man the secret thoughts and intents of his heart, wherof man himselfe is thorowly convinced, and thereby in himselfe p. 209condemned of his own Conscience? But this knowledge you cannot away withall. But you can never put out the eyes of your Conscience, though you may for a time fold it, or lull it fast asleep. Much lesse shall you be able to put out the light of Scripture, which is greater then the light of your Conscience. As Saith the Apostle, ‡‡1 Ioh. 3.20.1 John 3:20If our heart, or Conscience condemnes us, God is greater then our heart, and knoweth all things. If therfore the heart or Conscence, that is in man, be a sufficient witnesse of all his thoughts ‡‡Rom. 2.15.Rom 2:15good and bad, and layeth them before him, as the Apostle saith: much more is Gods word a sufficient witnesse, and giveth light enough to be a convincing reason and proofe for knowledge. And Solomon Saith, **Pro. 20.27.Prov 20:27The spirit of man is the Candle of the Lord, searching all the inward parts of the belly. If such then be mans spirit, the Candle of the Lord, searching all the inward parts of the belly, that is all the secrets of mans heart: how much more is the Spirit of God in the Scripture, his Word, such a searcher, yea saith the Apostle, §§1 Cor. 10.2…1 Cor 10:2The Spirit searcheth all things, yea the deep things of God. And these deep things of God he hath revealed unto us by his Spirit. And where but in his word, the Scripture, is the voyce of this Spirit of God? And it was the constant sentence of all the Ancient Fathers, whom you would seem so much to adore, which Augustine expresseth in these words; In Scripturu sacris apertè continentur ea omnia, quae necessaria sunt ad S…lutem: In the holy Scriptures are clearly contained all those things, which are necessary to Salvation. Now how should this be true, if the Scripture doth not give light enough, to be a convincing reason and proofe for knowledge.

L. p. 113. To prove the Scripture to be the word of God, first cometh in the Tradition of the Church, the present Church: So 'tis no Hereticall or Schismaticall beliefe. Then the testimony of former Ages, &c.

P. Here at length, you come neere the winding up of the long thread of your endlesse Discourse in this your 16th Section, the summe wherof is to prove, that the Scripture is of no selfe-credit and Authority, And first and last, your present Church Tradition must be the Prime hand to lead the bl…nd to this beliefe, that Scripture is the word of God. For otherwise the beliefe thereof should be Hereticall, or Schismaticall, For thus you say; To prove the Scripture to be the word of God, First comes in the Tradition of the Church, the present Church: So 'tis no Hereticall or Schismaticall beliefe. Ergo Beliefe of Scripture to be Gods word, comes by any other way, (as by the word of God it selfe, read p. 210and heard, in the preaching of it, and by Gods Spirit speaking in it) then wherein the Tradition of the Church, the present Church hath been the Prime leader. This beliefe is Hereticall and Scismaticall. Ergo this beliefe in all the Apostles, Martyrs, Ancient Fathers and Doctors of the Primitive Ages, who never knew any such Tradition of the present Church, as whereon this beliefe should depend, for its necessary prime inducement, was Hereticall and Schismaticall. They constantly held (till Rome and you brought in this your blind guide, to tread down under feet the light of the Scripture and to exalt the Authority of your Antichristian Hierarchy) that the Scripture was of self-Authority and Sufficiency to prove it selfe to be the word of God and by the hearing of it preached and read, to beget and confirme faith in al beleevers without any such inducement of Church Tradition as you speake of. And therefore here you passe your sentence of condemnation of this beliefe in all those forementioned, for Hereticall and Schismaticall. But how justly may this sentence be retorted upon your selfe, and your present Church, as both Hereticall and Schismaticall. Hereticall as in the maintenance of Doctrines of Devils (as afore) of the Pelagian and Semi-Pelagian Heresies, under colour of your doubtfull Articles of Religion as you have made them by publik Edict and Declaration, and flatly forbidding to preach of the Saving Doctrines of Grace, as they are clearly layd down and taught in the Scripture; and in seting up and maintaining of your Altars, whereby the onelyonly Altar Iesus Christ is denyed▪ and in d…spensing with the 4th Commandement; yea destroying and unmoralizing of it, and so overthrowing the Lords-day-Sabbath, wherein you subvert the whole worke of Redemption, with the Resurrection; and the like: thus your present Church is Hereticall: as also in this, in holding and stiffly maintaining by you a necessity of your present Church-Tradition, for the inducing of beliefe of the Scripture to be Gods word, as not sufficient, and wanting light of it selfe to doe it, and which otherwise is of no credit at all: Thus I say you are damnably and desperately Hereticall. Secondly your present Church is also Schismaticall, being a Seperation from the true Church of Christ, in your Hierarchy, or Prelacy; which being altogether …ntichristian hath no communion in that respect with Christs Church, and therfore is notoriously Schismaticall: yea in this also Schismaticall, that you account and brand that beliefe of Scripture to be Gods word, for Hereticall and Schismaticall, which is not p. 211first induced by your present Church-Tradition, wherein you are Schismaticks from the Faith; and so from the Church of the Apostles, and Ancient Fathers, and succeding Churches which never held any such Hereticalll opinion, concerning any such insufficiencie of the Scriptures, and Authority of the present Church, as you most pertenaciously and pernitiously hold: Therfore I Conclude that if the present Church of England, approve of your Book, and hold as you doe, it is both Hereticall and Schismaticall. But you conclude:

L. p. 115. So then the way lyeth thus as farre as it appeares to me) The Credit of Scripture to be Divine, reduces finally into that which we have touching God himselfe and in the same order. For as that: So this hath three main Grounds, to which all other are reducible. The First is, the Tradition of the Church: and this leads us to a Reverend perswasion of it. The Second is, light of Nature: and this shews us how necessary such a revealed Learning is, and that no other way it can be had: Nay more, that all proofes brought against any point of faith, neither are nor can be Demonstrations, but Soluble Arguments. Most notorious bl…spheming against the Holy-Ghost, making him the Author of falshood.The Third is, The light of the Text it selfe: in Conversing wherewith we meet with the Spirit of God inwardly inclining our hearts, and sealing the full Assurance of the suffi…iencie of all three unto us, And then and not before we are certain that the Scripture is the word of God both by Divine and by Infallible proofe. But our Certainty is by Faith and so voluntary, not by Knowledge of such Principles, as in the light of nature can enforce Assent whether we will or no.

P First here, you make the manner of the way and order of beliefe of God, and of the Scripture to be one and the same So as beliefe of Scripture to be Gods word must first be induced by the Tradition of the present Church, els it wants credit: so beliefe of God to be God must be in like manner and order induced; els that's without credit too. This is just, as we applyed Tertullians Speech before concerning the Roman Senate, which would not alow Christ to be admitted and inrowled in the Catalogue of their Gods a… Caesars motion, because, according to a Decree of the Senate, it had not first moved it, as the Prime inducing cause, whereupon Tertullian saith, Ergo nisi homini placuerit, …eus non erit Deus, Therefore unlesse it shall please man, GOD shall not be GOD. So by your Doctrine here: God shall not be beleeved to be God, unlesse it come in by the doore of the present Churches Tradition, as the sole necessary prime inducer of it. How did men beleeved God to be God, before this new Doctrine of yours came in to lead them the way? was all the p. 212world then drowned in a Deluge of Atheisme and Infidelity? so it seems, Till this light of your present Church Tradition shined in the world, it was all as tha… **Exod. 10.Exod 10Aegyptian palpable darknesse, all men sitting all that time, and not stirring one foot to any degree of beliefe, that GOD was GOD.

But come we to your 3 Grounds, wherein you summe up all the Totall of all this tedious Discourse in this Section. The First is, The Tradition of the Church that's ever presupposed, as a Prime principle, having the Precedencie before that other Principle, that Scripture is that word of God; as before. Well, what doth this Tradition? It leads us (say you) to a Reverend perswasion of the Scripture. This is a faire inducement. And without this, no Reverend perswasion of the Scripture can be had. Thus the Scripture must be beholden to your Tradition for a Reverend perswasion of it. And who will not have a Reverend perswasion of that, which the most Reverend Father in God commends as LAUD-able? Well, let this suffice for that.