The Doubting Conscience Resolved, Answer

The Doubting Conscience Resolved · Answer

THE Doubting Conſcience Reſolved. In Anſwer to a (pretended) Perplexing Queſtion.

Conſideration.

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

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

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

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

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

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

p. 14Diſc. But now there ariſeth a great doubt to me, and others of the ſimpler ſort of Chriſtians, Whether it be poſſible for us to have an infallible certainty of our Faith out of the holy Scriptures, and ſo conſequently to rely and truſt to this faith as to an unſhaken foundation.

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

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

p. 171. Let us inquire, Whether a man can have any certain faith at all? I anſwer. 1. They may; for many have had it, as it is defined by S. Paul, Heb. 11. to be the evidence of things not ſeen, the ground of things hoped for; and there the Apoſtle reckons up a Catalogue of many that had ſuch a faith. I preſume the propounder of this, if he be a Chriſtian, makes no queſtion hereof: And that Abraham the Father of the faithfull, Rom. 4.18, 19, 20. was ſuch a one, who againſt hope believed in hope, and being not weak in faith, he ſtaggered not at the promiſe of God through unbelief, but was ſtrong in faith, giving glory to God, and that all the true children of Abraham have the like faith as Abraham had. 2. But then let us diſtinguiſh when we treat of poſſibility, this may be underſtood either in reference to the power of Nature, or in reſpect of the power p. 18of God; and according to this diſtinction I anſwer, That it is utterly impoſſible to believe this by power of Nature, Mat. 16. Fleſh and blood hath not revealed this unto thee, but my Father which is in heaven; and 1 Cor. 2.14. The naturall man perceives not the things of God, for they are fooliſhneſs unto him, neither can he know them becauſe they are ſpiritually diſcerned; And Eſa. 53.1. Who hath believed our report? and to whom hath the arm of God been revealed? And Joh. 12.39. Therefore they could not believe, becauſe Eſaias ſaith again, he hath blinded their eyes, and hardned their hearts, that they ſhould not ſee with their eyes, nor underſtand with their heart, and be converted, and I ſhould heal them; And Rom. 8.8. They that are in the fleſh cannot pleaſe God, and conſequently they cannot have faith, for ſurely by faith we pleaſe God. But then on the other ſide, it is moſt true, that by the power of p. 19God a man may believe, Act. 18.27. They believed through grace. And Phil. 1.29. To you it is given not onelyonly to believe in him … to ſuffer for him, and to believe and find mercy at Gods hands are all one, Rom. 11.30.

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

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

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

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

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

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

p. 28So that albeit we think ſome of their opinions are contrary to the Scripture, and they think the like of ſome of ours, yet neither we ſay of their Religion, nor they of ours I trow, that it is contrary to the Scripture, much leſs that it is condemned in Scripture.

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

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

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

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

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

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

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

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

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

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

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

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

Thus I preſume the ſober Reader may obſerve the rotten condition of this Diſcourſe throughout, yet we have ſpoken nothing of the Scripture, in compariſon to other p. 39means of aſſurance which this Author ſubdolouſly, or ſimply conceals, becauſe to leave Scripture, and to ſeek forth for aſſurance elſwhere, he perceives that this would manifeſtly appear in the end to be no better than to leave the fountain of living water, and to dig unto our ſelves pits, even broken pits that can hold no water, Jer. 2. For conſider, ſhall we fly to the voyce of the Church? conſider, the voyce of God it is the voyce of the Church, and more. 1. It is the voyce of the Church, yea of the beſt Church, and pureſt Church, namely, the voyce of the Propheticall and Apoſtolicall Church, For Deus loquitur per Prophetas & Apoſtolos. And this is that Church into whoſe voyce the laſt reſolution of our Faith ought to be made, in the opinion of Durand; then it is more than the voyce of the Church, for holy men ſpeak, foreign, as they were moved by the Holy Ghoſt, p. 402 Pet. 1. ult. You will ſay, but all the queſtion is about the meaning of it.

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

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

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

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

p. 425. It were eaſiy to produce variety of teſtimonies, even of Papiſts acknowledging the laſt reſolution of our faith ought to be made into the VVord of God, and that the true Church, and the power which it hath, is not known but by the Word of God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

As for civill learning, ſurely there wanted not both civill and naturall knowledge among the Gentiles more than enough; for this made them eſteem the Croſs of Chriſt fooliſhneſs, which yet to them that are ſaved, is the power of God: For it is written, I will deſtroy the wiſdom of the wiſe, and will caſt away the underſtanding of the prudent. Where is the Wiſe? Where is the Scribe? Where is the Diſputer of this world? Hath not God made the wiſdom of this world fooliſhneſs? For ſeeing the world by wiſdom knew not God in the wiſdom of God, it pleaſed God by the fooliſhneſs of preaching to ſave them that believe, 1 Cor. 1.18, p. 6018, 19, 20, 21. And ſhall we now think that civill learning and naturall ingenuity prefers men to the grace of God, or makes them the more fit to receive the Goſpell? Of Princes, who more famous for naturall parts, learning, wiſdom, ingenuity, than Trajan and Mareus Antonius? of inferiour condition, than Plinie the ſecond, the Officer of Trajan, who ſpeaks in commendations of the innocency of Chriſtians, yet neither of theſe became a Chriſtian; nay both theſe Princes were perſecutors of the Church of God; and at Athens for all their learning, which made them renowned throughout the world who were converted by Pauls preaching there, but Dionyſius, and Damaris, and ſome other, Act. 17. laſt.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Conſid. In all profeſſions, whether liberall or mechanicall, the learned have a prerogative above the unlearned, and what inconvenience is there if it be ſo in Chriſtian Religion alſo? Doth not S. Peter tell us that the unlearned pervert the Scripture to their own deſtruction, p. 1102 Pet. 3. yet this prerogative is in learning onelyonly, not in holineſs, the unlearned may be as holy as the learned, and have as great an intereſt both in ſanctifying grace and in ſaving glory. What ſaid Auſtin of himſelf, and ſuch like Scholars in compariſon of his mother Monica, and ſuch like holy, though ſimple women, Mulierculae iſtae lacrimis ſuis caelum nobis praeripiunt, when we have done all we can with all our learning, theſe women with their tears will get heaven before us. And as for holineſs, ſo for faith, an unlearned man may have faith as wel as the learned; nay, that faith which is called fides infuſa, may be found in a man unlearned, when the faith of him that is learned is found to be no better than fides acquiſita, a faith naturall; and they that have true faith by the inſpiration of the holy Ghoſt ſhall not want gracious wits; howſoever p. 111that Religion which is by faith naturall, be accompanied with better naturall wits; yet an idle wit, be it never ſo good will hardly prove learned, and be it never ſo learned if it be without grace, ſuch a mans Religion will prove but vain, and though he be able to worſt another in diſputation, yet ſhall he never pull true Religion in any childe of God (be he never ſo weak and unlearned) out of ſocket, becauſe our Faith and Religion conſiſts not in wiſdom of words, but in the power of the Spirit, as S. Paul ſpeaks, ſaying, My word and my preaching ſtood not in the inticing ſpeech of Mans wiſdom, but in plain evidence of the Spirit and Power; That your Faith ſhould not bee in the wiſdom of Men, but in the power of God, 1 Cor. 2.4, 5. Nay, were my Faith only naturall, and I had good evidence out of the Scripture for it, though p. 112that knowledge be no other than ſuch as is annexed to the common profeſſion of Chriſtianity; yet the Philoſopher tells me, that I muſt not be beaten out of my hold in ſuch a caſe, becauſe I am not able to anſwer every Sophiſm or Argument that is brought againſt it: Nay, the Philoſopher in his Ethicks teacheth me, that ſome are as tenacious of their opinions, for which they have but weak reaſons, as others are of their opinions which they hold confirmed with great ſtrength of Argument; ſo that every way it is an inficete fiction, that the moſt learned muſt always conquer the Faith and the Religion of the unlearned without flying to any ſuch ſculking hole, as to ſay, Our Divines and Paſtors can anſwer you though I cannot. But I wonder much that any ſober Chriſtian upon any pretence ſhould diſpute againſt the building of our Religion p. 113onelyonly upon Scripture, unleſs with Papiſts, hee would bring in Traditions, or rely on the Church, or on the deciſion of the Pope: For if we fly from the Word of God, we muſt reſt either upon the word of Man, or upon naturall reaſon. A Chriſtian, I conceive, ſhould think the Scripture ſufficient to direct us in the Service of God: Our Saviour directs the Jews to the ſearching of Scripture for the diſcerning of him.

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

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

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

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

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

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

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

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

p. 130Conſid. When Boſte was taken by the States, there was ſeen in the wall a Biſhop ſometimes of that town, painted with Chriſt and his blood on the one ſide, and the Virgin Mary and her breaſts ſprouting milk on the other ſide, and the devout Biſhop was repreſented there in the geſture of a man in great perplexity and ambiguity, not knowing well which to prefer, whether Chriſts blood before Maries milk, or Maries milk before Chriſts blood, and this expreſſed in Latine Verſes, and one of the Martialiſts (as it were) to put him out of his mood and perplexity, Why thou Sott (quoth he) get thee to Gott. Who, I pray, was the cauſe of this mans perplexity, was it not his own extreme ſuperſtition moſt abominable? If the Author of this Diſcourſe had propoſed any thing on the other ſide to the Scripture, and pretended ambiguity and perplexity, p. 131which of them he preferred according whereunto to order his faith, that Martialiſts reſolution of the doubt might have been congruous enough: But onelyonly concerning the Scripture-doubts are here propoſed how a man ſhould ground his faith thereupon; what he is, I know not, and whether this be res geſta, or ficta, I am to ſeek, for the preſent world is full of jugling. But when wee make ſuch doubts unto our ſelves, do we well conſider the goodneſs and wiſdom of God in giving us his holy Word to direct us in the wayes of everlaſting life? if ſtill there were juſt cauſe to complain of a perplexed condition, whereinto we were caſt, not knowing whether we ſhall take hold of it, or run away from it, as Moſes did from his rod when it was turned into a Serpent. But do we finde any the like Metamorphoſis here? p. 132yet when the Lord bid Moſes take the Serpent by the tail, he was bold to do it; ſurely Gods Word is no Serpent, but we rather, and his Word alone hath power to charm us, and make us vomit all our poyſon of erroneous and unholy ways, and the Lord Chriſt hath bid us to take hold of them, ſaying, Search the Scriptures; yet if any thing in this my Anſwer ſeem amiſs, and not anſwerable to the Authors expectation, but ſavouring (as hee thinks) of partiality, prejudice, or paſſion, I confeſs prejudice againſt ſuch diſcourſes as theſe, accompting them moſt vile, and nothing becomming an underſtanding and godly Chriſtian; but as for the reſt let him impute it to my ignorance, that know not ſo much as what is the way of his paſſion, for he ſeems to me to be neither Lutheran nor Calviniſt, and would not ſeem to bee a Papiſt, though I am moſt p. 133prone to conceive it to be the trick of ſome Papiſt; leaſt of all doe I know his perſon or Countrey.

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

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

FINIS.

End of the text · William Twisse, The Doubting Conscience Resolved (1652)