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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91322	Dissertatio de pace, &c. Or, A discourse touching the peace & concord of the Church. Wherein is elegantly and acutely argued, that not so much a bad opinion, as a bad life, excludes a Christian out of the kingdom of heaven; and that the things necessary to be known for the attainment of salvation, are very few and easie: and finally, that those, who pass amongst us under the name of hereticks, are notwithstanding to be tolerated.; Dissertatio de pace. English	Przypkowski, Samuel, 1592-1670.; Biddle, John, 1615-1662,	1653 (1653)	Wing P4133; Thomason E1495_1; ESTC R203302	40,192	82

herein which though it be not the cause of our Salvation yet is it at least the way and an evident argument and most certain signe thereof Now if it shall be made plainly to appear that they who are not able to extricate themselves out of those perplexed and craggie Questions whereof we have spoken may notwithstanding in the mean time love God and the Lord Jesus Christ with all the powers of their minde what cause will there be why we should not think that the same persons may be saved Logicians say that the next and immediate cause as they term it cannot be hindered but it will out of hand produce the effect Let us therefore in the first place consider the next cause of this Love and then we shall see whether it may be in men so erring The perfit Love of any one is bred in the minds of the lovers chiefly for three causes concurring together 1. From the firm and constant memory of such benefits as are past and from the sense of such as are present For gratitude also is a part of Love 2. From a certain hope and confidence of Supreme Happiness to be obtained from the beloved thing if you come to enjoy it For love languisheth without desire 3. And finally from a perfit apprehension as far as may be of the soverain beauty and excellencie of the object which is the true and principal cause of the Love it self Now forasmuch as neither the perfit Love of God nor the perfit perception of his Excellencie can fully happen to us in this life we mean not an absolute perfection of both but such as is the chiefest in its kinde namely as great as can exist in this state of mortality Nor do I understand what can be further required unto perfit love For who seeth not that our will can no more abstain from loving a perceived beauty then fire from burning stubble put unto it Which beauty if it be perfitly seen a perfit love also will arise but if no more then perfitly in its kinde a love also perfit it its kinde will arise Certainly if any one denyeth that soverain Love necessarily proceedeth from such a cause he subverteth the Principles of Nature which dictateth even to children that whatsoever seemeth good or beautiful will also prove very pleasing and so Love will be increased according to the measure of the apprehended beauty It remaineth that we consider whether such a perfit perception of the Excellencie of God and his Christ accompanied with those two helping causes may not be in them who comprehend not those hidden and abstruse Mysteries of the Divine Essence Which if it be in us who do not erre it may also be in them or it will be necessary to shew a reason of the Prerogative which we have above them in this behalf And first let us speak of God the Father As for the remembrance of his favours they acknowledge themselves together with us to be obliged unto him perpetually making mention of his infinite mercies the chiefest whereof consisteth in taking us for his children As for the certain expectation of a very great benefit what vaster hope what lavisher wish can be fained then that which they together with us desire and expect from the most high God There remaineth behinde the contemplation of his beauty and majestie I confess there is nothing in humane matters so exact that can lend a shadow to the image of so great a Majesty Nevertheless as touching God the Father they do in a maner agree with us For we are able to conceive nothing so great and sublime touching him which they also do not conceive Nor doth it follow that because they do not reach the curious subtilty in the received distinction of Persons therefore they cannot according to their capacity conceive the beauty of the Divine Countenance not to be seen by profane mindes and consequently dedicate and worship the image of that unspeakable Majesty within the Sanctuary of their breast As if it were a hard matter to have all maner of high conceptions touching him whom you certainly know and continually think to be the source and original of all goodness and beauty although you do not comprehend doctrines snarled and entangled with so many knots Enough seemeth to be already spoken touching God the Father But what if they have like yea the same causes with us of Love towards the Son of God will any thing hinder them from being as capable of this love as we our selves are Let us begin from Hope Do not they expect the same bountiful right hand of the Lord Jesus which will hereafter reach out a heavenly reward to all the faithful Do they not luxuriate in this wish And who can chuse but feel his heart wounded with the love of Christ who setteth Christ before his eyes as giving him the pay of his warfare But you will say that in making an estimate of his favours they seem to be injurious to him whilst they affirm that the Fathers anger towards us was appeased without the entermise of Christ and that no price properly so called was paid for our sins For I perceive that almost all who in the article of the Holy Trinity dissent from us are of that opinion I defend not the opinion of the men nevertheless I perceive that they judge a Redemption properly so called to be both absurd and impossible What derogation therefore is it either to gratitude towards the Lord Jesus or to the holy memory of his merits if they imagine that he did not those things for our sakes which could at no hand be done when in the mean time he abundantly performed all other things which might proceed from him toward us For no other thing is required to the most strict obligation of a benefit then that the benefactor do for ones sake all that he is able But they acknowledg that the Lord Jesus did for our salvation spare no pains yea not his very life And though they do not think that his blood was spilt to appease God and therefore not so rigidly to make satisfaction for our sins yet do they hold that it was spent and given for our sakes so that although they assert another special scope and effect of his death then we do nevertheless they seem to acknowledge the same merit in general And who would not be imbued with a most tender affection towards him whom he supposeth to have undergone a most bitter death for his life's sake who would not most ardently love him whom he thinketh perpetually busied in conferring benefits upon him To which if you adde an expectation of Supreme Happiness from his hands it cannot now happen otherwise but that the minde should melt in the resentment of a most delicate flame I come now to the excellency of the Lord Jesus which being imperfitly conceived by them seemeth unable to excite a perfit love of it self For how great a diminution is it of his

striketh at the foundation of our faith For to omit security and despair with which two rams it battereth the wall of our piety it wonderfully weakneth the very belief of Gods promises whilest it bringeth-in God wickedly dissembling the more is the grief CHAP. XI Reasons and Examples for tolerating Hereticks and who are true Hereticks TO what purpose speak I these things namely to shew that there is no cause why we should not think that they ought to be tolerated in the Church whose tenets either by themselves or for their absurd consequences seem scarce tolerable so that they do not wilfully ascribe some impious thing to God and testifie their love towards the Lord Jesus Christ by obeying his commandments For although both the patrons of the forecited opinions did build unprofitable yea damnable tenets as it were hay and stubble upon our foundation which is Jesus Christ yet as it hath been also shewn at the beginning the tenets which they through error have brought in shall be destroyed by fire whilest they themselves in the mean time unless some other thing hinder shall as the Apostle testifieth 1 Cor. 3. obtain pardon and salvation Neither indeed ought we to refuse or scorn their communion whom God will receive into the society of eternal happiness nor should we hate them on earth to whom eternal love in heaven is due We are unworthy to bear the title of Gods children if we disdain to be their brethren whose Father God desireth to be But if we be afraid of the contagion of such errors either in behalf of our selves or rather of the weaker ones in the first place we may not thereupon renounce brotherly love which we owe to them although they erre For we ought not to forsake a certain and clear duty lest an uncertain evil should happen nor to pursue even the most holy ends by unlawful means But secondly that fear is vain For if we have not the truth there is little danger to be feared from them much less if we have it For since they maintain their tenets with no arms nor with any force and think it not so much as lawful so to do nor set them off with any carnal allurements certainly the truth can never be by them either oppressed with force or overthrown with fraud inasmuch as the nature of truth is such that like to Eagles feathers she devoureth all other light plumage of opinions never withdrawing her self from us unless she be tyred either with our servitude or sins Which twain being not to be feared by us in a modest liberty of dissenting and study of true charity what cause is there why we should so warily sence our opinions from their tenets Let us rather be possessed with a certain hope that as earthen vessels being joyned with those of tin or silver are broken to pieces so also if God the author of peace shall bring bring back into the Church that happy tolerance all false opinions fighting hand to hand with the the true will be dashed to shivers and perish Otherwise if we so much fear that mutual patience and friendly conference we do not think well enough concerning the goodness of our cause Heretofore when the dawning of Gospel-light was returned Luther and his followers would have wished that they might be tolerated in the communion of the Roman Church But it concerned the Pope to secure his darkness from the approach of the morning Again when a dissension was risen up between the Lutherans and the Reformed who was it that refused the form of agreement that was offered but he that doubted of his cause Now also in the very reformed Church it self upon the dissention concerning Fate none are more displeased with tolerance then they that suspect the truth of their doctrine Would error were so circumspect in the cradle of its infancie as it is provident being once grown-up But it being blinde when it is born doth afterward become sharp sighted foreseeing its fate afar off and eschewing it and is never more ingenious to prolong its life then when it is pressed with the conscience of its owne weakness But you will say Shall we acknowledge a Heretick even for a brother when the Apostle Tit. 3. commandeth us to avoid him after two or three admonitions why shall we be more merciful then the Holy Spirit Let not that mercy turn to our misery when once the Lord beginneth to require at our hands the souls of so many seduced innocents Shall we not esteem him a Heretick who in so great a matter departeth from the sound doctrine of the Church do we not think our owne doctrine sound How often have they been admonished both with writings and disputations and yet nevertheless stick to their errors as to rocks I answer Let none please himself so much as to vie with the Apostolical meekness It is an incurable member that the Apostle enjoyneth to be cut off from the rest of the Churches body Howbeit there may be error in them that undertake the cure and they themselves may be overspread with much darkness For neither can the sound part be always discerned from the diseased one and the one doth oftentimes deceive us with the disguise and image of the other And though it be never so manifest what part is entangled with a true disease yet doth it sometimes remain to be scanned whether it be to be cut off or cured with mollifying remedies for those members onely ought to suffer amputation wherein the gangrene leaves no place for a milder medicine Nor is the Apostle of another minde when he commandeth many admonitions to be premised before excommunication And lest it should be doubtful whom he designed by the name of an Heretick he subjoyneth arguments thereupon which are indeed effects of the Heretick himself but unto us impulsive causes that we may avoid him For he saith that such a one is overturned and sinneth being condemned of himself And lest any one should think that these are indeed impulsive causes but not of our fact and our avoiding but onely of the Apostles injunction so that he indeed for these causes excludeth every Heretick from the communion of the Church but yet it is not necessary for us to have respect to them he premiseth the participle knowing to intimate that we also ought to know the causes why we discommon any of the citizens in that heavenly commonwealth nor hasten rashly to such Proscriptions but after we have certain knowledge of so great malice in them And truely although the Apostle had not added this yet did very charity and the analogie of our Religion dictate so much unto us For this is a great punishment nor to be inflicted but on such as sin evidently And forasmuch as in so great a matter no error can be little we ought first of all to be ascertained that the man to be condemned is worthy of so rigid a sentence namely such a one as is here painted out in

filthiness of sin for which in the whole Universe there had been no place unless God had left to intelligent creatures a free and entire will Unless I say God had discharged the will from all condition of servitude all proof of vertue had perished together with the license of sinning Although very many had rather acknowledge God the author of sin then the bounteous giver of this liberty Of which liberty notwithstanding it is an evident signe that we abuse it alone to the license of sinning so that the failing of our understanding deservedly seemeth worthy of commiseration and pardon whereas the pravity of our will deserveth hatred and punishment It is therefore no wonder if God punisheth this rather then the other with eternal destruction because in this there is place for guilt in the other onely for imbecillity But he never punished imbecillity and ignorance for contumacie especially with extreme and everlasting punishment Likewise in the Law of Moses whereof he was so severe an exactor as that he ratified the reverence of one ceremony with the blood of a man that went to gather sticks Num. 15. yet did he leave pardon for error and a refuge for ignorance and that in the most grievous crimes which concern the life and safety of a man The rigor of the Mosaick Law pardoneth his offence who killed a man unawares and granteth him a repeal after the death of the High-Priest And why should not also the lenity of the Christian Covenant absolve the fault of such as erre after the death of Christ our High-Priest whose yoke is sweet and burthen light and who refuseth not to disburthen and case us of the fardle of our sins who hath left on record in the latter end of his Testament how worthy he accounted errors of pardon whilst in the most cruel nick of his death he prayed for those that erred Luke 23. Indeed to pray for them who sin unto death it is not lawful nor would the Lord ever have done that amidst the sacrilegious boldness of so great a crime had he not taken pity on their unhappie ignorance Forgive them saith he For what reason Because they know not what they do Now if in the ignorance of so great a murder there remained even in our Saviours judgement some place for pardon shall we with our censures damn to eternal punishment the meer clouds of the minde and harmless ignorance But you will say Shall we hold that ignorance and errors are never punished with everlasting destruction What shall become of the souls of so many thousand Infidels what of those barbarous Brasilians and others of that sort the greatest part whereof have not had so much as a suspicion touching God and Christ Shall we say that these shall be punished for contumacie who know not any law from whose obedience they may revolt Shall not the ignorance of God and Christ in them undergo everlasting punishment In the first place I deny that they are in any sort punished to whose ears the sound of the saving doctrine never came and say that they are onely left in that wretched condition to which they were liable by their very birth For inasmuch as the punishment of our first parent derived the most wretched state of eternal death to his posterity God might according to his wisdom and good-pleasure exempt whom he would from this misery leaving the rest in the same For who shall prescribe a law to his absolute power or set bounds to his clemency Those therefore to whom he hath revealed his law he punisheth as rebels unless they obey not with any new kinde of punishment especially after death but onely by leaving them in their miserable state together with the rest Others to whom he hath not vouchsafed so great a benefit he leaveth indeed in the same state but doth not therefore punish For the reason of eternal death as it is to be called a punishment consisteth not in the appointment of a new punishment but in a certain ademption of the Divine Grace which might free them out of the servitude of the old punishment which certainly is not taken away from them to whom it was never offered But some one will reply Why should those wretched Ignorants be in the same condition with the impious and disobedient As if God were unjust towards those because he useth clemency towards these Doth the Lord of the vine yard do wrong to the labourers when he recompenseth the unequal merits of sundry persons with one reward not by taking somewhat away from them that were more deserving but onely by adding somewhat to them that were less deserving Mat. 20. But if something may be added to their reward who are less deserving without wrong to those who are more deserving something also may be taken away from their punishment who are more deserving without wrong to them who are less deserving Suppose that one hath promised liberty to Titius his captive upon a certain condition without promising any thing to Sejus Titius for his contumacie loseth the reward receiving nothing from his master but remaining captive and miserable together with Sejus Can Sejus now complain that he being innocent endureth the same things with Titius who was disobedient Titius may rather acknowledge the clemencie of his master who would content himself with the meer ademption of the reward As therefore innocent Sejus is not punished by his master although he be left in the same misery with guilty Titius so neither shall the ignorant Brasilians be hereafter punished by not receiving that which was never promised to them These may rather ponder on the grievous punishment of their contumacie who see their Salvation and pine away for having forsaken it We have I suppose shewn sufficiently that such Ignorants whereof we speak are not punished But if we grant that they also are punished shall they be presently punished for their ignorance As if that ignorance were that which ought to be punished and is not it self rather a certain punishment Who knoweth not that God oftentimes avengeth wickedness and crimes with errors Who would not reckon such ignorance amongst the horrid punishments of God This therefore will remain to be enquired further for what causes he hath punished them with so great blindness But who hath known the thoughts of the Lord or who hath been his counsellour There is no cause why any one should fish this secret out of me but that I certainly know that God proceedeth slowly and unwillingly to punishment and that every one is undoubtedly the author of his own destruction Of all them that were wicked and included under sin the most high God might take pity on some and punish others So that the cause of this punishment should as it seemeth be sought-for not in the ignorance but the wickedness of men and in the special good-pleasure of the wise God Let us proceed further Suppose those barbarous Brasilians to be punished for ignorance What is this

have these distempers cured without wounds and cauteries especially because the Truth unless it be oppressed by force or scorned by men who are blinde with the love of vices is never wont to be supplanted by those pernicious errors yea this daughter and foster-childe of time always growing stronger with very age doth with the beams of her light dissolve and melt all the waxen arguments of falshood unless one of those twain before mentioned doth hinder both which ought to be banished from the true Church of Christ For since by force or the allurement of our affections as well falshood as truth may be promoted if yet truth may be so promoted but by a free dispute in mutual love onely truth and falshood sometimes putteth on the vizo● of Truth it is a safer course to keep this way onely in the Church which having shut-out error lyeth open to truth then whilst we endeavour by all means to insinuate truth into men to leave and prepare an entrance for falshood And therefore to cashiere the lighter errors for the Objection speaketh not of the lightest the care and vigilancie of the Pastors is sufficient who will finde that the love due to erring persons will no whit retard them in pulling up false opinions according to their ability However should it never so much be granted that in the infancie of the Church and in her following growth these errors which outwardly appear somewhat light but inwardly contain very much were not tolerated yet will it not be evinced from thence that they ought not at this day to be tolerated in the old-age of the Church For they deceive and are deceived who model our times by the pattern of that flourishing age The crazie health of the Church cannot be restored with the same remedies Many things stifle a disease in the birth which when it is grown up do foment it When the Church was found and lusty in the prime flower of her age and whilst the colledge of the Apostles was yet living even violent remedies were to be used towards her because of her vigour Whereas now being spent with diseases and old age and become feeble she doth in a maner sink under the weight of her prevailing sickness and is never in more danger then when she falleth into the hands of cruel Physicians Heretofore her former vigor did admit the opening of a vein and taking away of blood but now after her strength hath been exhausted with so many maladies if there be any vital juyce remaining it cannot be let out but the very life and spirit will issue forth together Believe me ye that talk of nothing but launcets and cauteries will with your unseasonable Physick kill the Church if ye let out that little blood which is remaining in this nick of time when she seemeth to be almost a dying Whatsoever remedies have been invented for the health and conservation of the Church as this is touching the punishment of Hereticks should then as prudence teacheth be omitted when they bring more hurt and danger then profit For why desire we that the people of God should like a lump of mouldring stuff be further crumbled into infinite pieces What end of Schisms will there be if a promiscuous dissent be sufficient to make a rent Why take we pleasure to behold not the coat onely as a Great man wrote but the very body of Christ whereof he is the head to be cut and torn in pieces But let the respect of profit take place let us see whether it be lawful for us at this time to chase those erring persons from the communion of Christs Church For there is a wide difference between them and those hereticks that were contemporary with the Apostles For suppose them who now-a-days erre in matters of faith to make their appearance before the reverend consistory of the Apostles and their associates suppose them to be often convicted and admonished and nevertheless to persist obstinate though in the least error who would not detest their malice Certainly a very slight error would now be transmuted into the nature of a wicked crime And why so Because they durst resist the holy Spirit speaking by the Apostles and when they had no cause to question the doctrine and faith of that most sacred Councel unless they would withal question the whole Christian Religion yet did not give credence thereunto nor obey it and nevertheless would be accounted Christians What madness what wickedness what perversness was it when by this very incredulity they do sufficiently testifie that they were not Christians as who denyed belief to the Apostles and their associates and yet under a pretence of Christianity did pester the Church with deceit and lyes Besides the malice of such men was in the beginning far more manifest in that a blemish may sooner be discovered in a clean body then in one that is spotted And therefore it was an easie matter to espie and punish the wickedness of such men as did turn aside out of the common road that never had been called in question But now though we have a very strong perswasion concerning the certainty of our faith yet who hath herein given us caution or security that we cannot erre What Councel can we at this day imagine so uncorrupt as that of the Apostles or the Primitive Church And yet how many Proscriptions may you behold in this age how many Decrees whereby men for the slightest matters exclude one another out of heaven and the Church I speak not these things as if I thought any question were to be made concerning the soundness of the Orthodox Opinion but to make it plain first that we ought more timorously then the Apostles heretofore to condemn such as are tardy in this behalf and secondly that we should not in lighter matters be over-confident of our knowledge and perswasion and finally that even in weightyer things provided they do not subvert our faith in the Lord Jesus and the obedience of his commandments we may and are bound to tolerate the weakness of such as erre For what matters it for me certainly to know that I hold the saving doctrine in these points if this be not manifest to all Christians or if I cannot always very clearly demonstrate the fame to him that erreth Have not all a far juster cause of questioning the true opinion now-a-days then heretofore in the time of the Apostles And suitably a man may very easily slip in such things through imprudence which heretofore could not be done without the intervening of extreme impiety Nor is there need of malice for continuance in error where prejudice is sufficient and a suspicion of error firmly imprinted in the minde against the patrons of the true opinion Which certainly may easily seise even on an honest heart especially because every sect of Christians instil into their partisans at the first a hatred and abhorrencie of others from their very cradle sow in their hearts their own

tenets which having once taken root can hardly be pulled thence in their riper age Now what cruelty is it to cast out of the bosome and lap of the Church such persons as are studious of honesty and truth yea seek an agreement onely for those errors which have been implanted in them without any fault of theirs and do not overthrow salvation But they are Hereticks and to be avoided as such who are condemned of their own conscience Yea for the fore-alleadged causes they are not condemned of their own conscience And therefore neither now to be avoided nor Hereticks Or if we take no compassion on them yet let us at least take pity on the very truth which we defend whose growth we envie first because we drive others from a neerer prying into her and next because we teach by our own example that she if charged with false suspicions of right may and ought to be excluded by other Christian Churches FINIS The Postscript to the Reader LEst the following papers Christian Reader being left empty should beguile thy sight I have thought good in this place again to bespeak thee with a word or two By this time thou hast perceived our minde and drift which both the author of this Discourse had before his eyes when he wrote it and I also when I published the same for thy behoof and benefit If thou hast but a grain of candor in thy heart and wilt pass sentence according to the prescript of Truth thou wilt judge and call this Writing not Heretical but Peaceable But you will say What peace what agreement either can or ought a Christian man to have with Hereticks Good Reader we undertake not the patronage of Hereticks But before you exclude others out of the verge of Christian Charity and throw the thunderbolt of an Anathema upon them you should well weigh and consider to whom the crime of Heresie is justly to be imputed In passing censure upon Hereticks it was not so easie a matter to mistake in that Golden age wherein the Christian Church was founded by the Apostles and governed by themselves as is in this Age of ours For though in those beginnings of the Christian Church there did divers errors yea and heresies spring up nevertheless from that confusion of dissenting opinions there were not peculiar Churches distinguished by divers forms of Confessions and Ceremonies as yet started up but there was then one onely Christian Church and she truly Apostolical and in all points of doctrine which she professed of a sound belief Wherefore to contradict this Church and her doctrine was truly blasphemous truly heretical and whomsoever either the Apostles themselves or also other Apostolical Doctors of the Primitive Church declared Hereticks they might also deservedly be accounted such by all Christians and there was no danger of error in that censure no not among the more ignorant Christians as following the judgement of the very Holy Spirit by whom those Divine Governours of the Church were guided as appeared by most evident arguments But at this day inasmuch as there are alas so many and so various Churches of Christians which of all will be so bold as to ascend with like confidence to that of the Apostles to that sacred Tribunal from which she may pronounce sentence on the rest as Heretical It is out of controversie that such an authority can agree to no more then one of them For the true Church can be but one and onely the true one is able to judge and condemn all the rest as Heretical Now forasmuch as amongst all those Churches which will at this day be called Christians I justly here except the vain arrogancie of the Roman Church none dares undoubtedly to arrogate to it self the infallible certainty of the Apostolical Truth in all the heads of her Confession it may hence clearly enough appear that the censure of Heretical Pravity doth so evidently agree to none of them that we deservedly ought also to acquiesce in her determination I am not ignorant of what the greatest part of our Divines are here wont to reply That the Primitive Apostolical Church say they is ceased we do not deny yet inasmuch as we have the doctrine of that Church consigned in the monuments of the Evangelists and the Apostles we cannot chuse but pronounce them Hereticks who contradict the doctrine there expressed I also dear Friends easily permit that in this dispute of ours the Divine Writings of the Apostles stand in this stead so that he which contradicteth them ●e no less esteemed an heretick then he that heretofore contumaciously opposed the Apostles preaching by word of mouth But even thus can we not chalenge that cens●rian r●d against Hereticks For they whom ye place in the rank of Hereticks are so far from contradicting the Holy Scripture that they wage war against you out of the same and appeal to the judgement thereof not without a certain hope of victory in the examination of their cause inasmuch as they embrace the Scripture in all things with as great veneration of minde as you do nor amongst all the Christian Churches which are at this day extant shall ye shew any one that I know of which doth not religiously and from the heart yield an undoubted assent to all those things that are proposed and taught in the Holy Scripture Wherefore there is no cause why ye should condemn any one of them for heresie since they agree with you in giving due credence to the Sacred Writ And therefore whatsoever pretence ye seek for your carnal zeal against such as you call Hereticks yet to indifferent judgements can no other ground hereof appear then their dissent from your interpretation of the Holy Scripture as to the controverted doctrines But I will here bountifully grant you that ye have in all things hit the true sense of the Scripture and defend it Nevertheless it is further requisite that ye make this plain to them whom ye brand with the crime of Heresie But what here is the stress of your Arguments Ye appeal again to the Holy Scripture and from thence condemn Hereticks But they have already stricken this weapon out of your hands shewing that the Holy Scripture maketh for y●● onely in your own sense and interpretation and that they are accordingly condemned by you not from the sacred Scripture but from your interpretation of the sacred Scripture And this is the circle of your arguing which they deservedly reject Draw-out therefore against Hereticks those truly Apostolical weapons not the T●rasonical prating of the Chayr in the Vniversity but the power of the holy Spirit wherewith the Apostles being indued could deliver Blasphemers to Satan 1 Tim. 1. 20. and slay Hypocrites with the speaking of a word Act. 5. If ye want the powerful efficacie of this Spirit acknowledge your rashness and iniquity in condemning them to whom ye are not able with evident and sufficient arguments to demonstrate your interpretation of the holy Scripture and