ancient Fathers is that plenaria Concilia vniuersall and Oecumenicall councells may erre and be mended by latter Councells 3. There was a true sense and interpretation of Scripture in the Church before any of these generall Councells The first generall Councell was the Nicene wherein were 318. Bishops gathered by Constantine the Great against Arrius but this was not till the 328. yeare after Christ and was there not all that while the gift of interpreting and iudging of Scripture that now we must seeke a new meanes erected so many hundreth yeares after the Apostles 4. The Councells themselues determined by the Scriptures of the Scriptures as the first Nicene generall Councell where Constantine enioyned and accordingly they determined all according to Scripture It seemes in those daies the Scriptures were aboue Councells and since Councells and decrees of men got wings to flie aboue the Scriptures it was neuer well as one of them selues speaketh Well may we now say with Nazianzene who therefore auoided all meetings of Bishops quòd nunquam vllius Concilij bonum foelicem exitum vidisset yet he had seene some which the Papists stand vnto And we also seeing the grosse errours of Councells as that ancient Councell of Carthage vnder Cyprian appointing rebaptization to such as were baptized by heretikes the 2. Ephesin Councell in which were more then 300. Bishops is called by Leo himselfe liuing in Theodosius his time conciliabulum latronum a den of theeues the 2. Nicene Councell appointed images made by mans hand to be worshipped a most grosse error and idolatry The Romane Councell vnder Pope Stephanus condemned Pope Formosus and all his decrees and the Councell of Rauenna condemned Stephanus and restored Formosus One of them must needs erre The Councell of Constance appointed a number of grosse errors as that the cup should be taken from Laikes that faith giuen to Protestants vnder the Emperours promise and seale is not to be kept c. and it condemned a number of Iohn Hus his articles which were orthodoxe and consonant to Scripture The Councell of Trent was a sincke of all Antichristian errours now we I say seeing such grosse errours of Councells may not or ought not we with the auncient Fathers appeale from Councells to the holy Scripture Ierome on Galat. 2. saith The doctrine of the holy Ghost is that which is deliuered in Scripture contra quam si quid statuant concilia nefas duco If Councells determine any thing contrary thereunto I account it abhominable And Augustine beeing pressed by the authority of the African Councell at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other wee may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainely Plus credendum est simplici laico scripturam proferenti quà m toti simul Concilio We must more beleeue one poore simple lay-man that bringeth Scripture then a whole Councell I will adde nothing of the Romish tricke of falsifying the bookes of Councells and corrupting changing adding and detracting from the Canons which makes them yet more vncertaine and insufficient to rule the Scriptures by this might be instanced in the Nicene and Mileuitan Councell and others but the further dispute hereof belongs to the schooles The fourth iudge to decide all controuersies is the POPE himselfe for they haue but fumbled all this while and now they deale plainely for when they pretend the Catholike Church Doctors Councells they meane all Romish for with the Rhemists the Catholike and Romane faith is all one Gregory de Valentia saith By the Church we meane her head the Romane Bishop Bellarmine hath these words The Pope himselfe without any Councell may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonicall Scripture and that he may dispense 1. against Gods Law 2. against the law of nature 3. against an Apostle 4. against the New Testament Now that the Pope cannot haue authoritie at his pleasure to iudge the Scripture is plaine 1. Because a Councell is aboue the Pope as the most and auncientest of Papists beleeue and two generall Councells of Constance and Basil decree and that the Councell hath power to restrain yea and depose him and so hath done And yet a Councell as we haue seene wanteth this authoritie ouer the Scriptures Bellarmine would not beleeue or approoue it but for the obseruation of the Church and common opinion Now the Sorbonists of Paris denie it 2. Because we know the Pope can erre in his chaire in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Syricius thus interpreted it To be in the flesh is to be married therefore the Priests must not marrie Ioh. 6.53 Except yee eate the flesh of the Sonne of man and drinke his blood yee haue no life in you Pope Innocent 1. thence determined the absolute necessitie of the Eucharist to saluation and therefore it must be giuen to infants Luk. 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporall and spirituall sword deliuered to the Pope Nay they haue not onely erred many of them but been grosse and wicked heretikes Liberius Pope about the yeare 350. was an Arrian and subscribed to the vniust condemnation of Athanasius and afterwards as an obstinate heretike was deposed Honorius the 1. ann 626. was a Monothelite held that Christ had but one will and so but one nature and for this heresie was condemned in three generall Councells In the yeare 1408. at a Councell held at Pisa consisting of a thousand Diuines and Lawyers two Popes were deposed as once to wit Gregory 12. and Benet 13. the tenor of whose depriuation calls them notorious scismatikes heretikes departed from the faith scandalizing the whole Church vnworthy the Papacie cut off from the Church What must we obey in error scandall and heresie or can the Pope alter the nature of that which is false and make it true 3. When there were two or three Popes at once and none knewe which was the right Pope or the cheife Pastor whither should men go for their determination of controuersies in religion or when themselues disagree in interpreting Scripture how can we know which of them to leane vnto See an example Mat. 16.18 Thou art Peter and vpon this rocke I will build my Church some Popes vnderstand it of Peters person some of Peters chaire which they say is at Rome some of Peters confession We haue all vnerring Popes maintaining these seueral interpretations how shall we chuse the best what vpon a Popes word euery one of them hath that Therefore there must be a superiour interpreter and more infallible namely the Spirit of God in the Scriptures 4. How know we he hath any authoritie ouer any other Bishop seeing the Scripture giues him none How may we knowe he is
the Church but raised and with all heate pursued by proud persecuting and Antichristian Bishops who kept the cheife places in the Church And euer since the Bishop of Rome hath bin by the deuil lifted vp into the highest pinacle of the Temple his casting downe and fall into so many monsters of doctrine and manners hath beene in this Christian world the ruine and downefall of so many as whose names are not written in the booke of life All this comes to passe by the malice of the deuill whose tayle drawes the third part of the starres of heauen and casteth them to the earth Reu. 12.4 Against these starres and lights of the world he bendeth his forces If he can cast them downe to earthlines or seruice of any lusts he hath his desire Secondly if he see a man vpon the pinacle of his owne house hee will if he can cast him downe thence and for this purpose will lay his plots and obiects Dauid walking in his battlements was soone cast downe thence by the sight of Bathsheba Especially if a man be a Magistrate or Gouernour standing on the pinacle of authority the deuill will cast him downe if by any meanes he can His example will cast downe a great many with him he stands high many eyes are vpon him and so many see him If Rehoboam commit idolatry all Iudah will sacrifice vnder euery greene hill If the Magistrate be fearefull negligent or any way noted for vice those vnder him will take it for a licence The reasons why Satan seekes thus restlesly to cast men down from euery good estate are these 1. Because himselfe is cast downe from heauen to hell Reu. 12.13 when the dragon saw that he was cast out into the earth he persecuted the woman He would haue and hold euery man vnder his owne condemnation 2. Because of the extreame corruption of his nature who is pleased with desire of hurt and mischeife hating God and his image with deadly and perpetuall hatred a murtherer from the beginning Ioh. 8. that is the first murtherer and the author of murther cleane opposed to God who is the first goodnes and author of all goodnes life in himselfe and in his creature It cannot be shewed that euer God erected any good or excellent thing in the Church or Common wealth but Satan out of the abundance of his wickednes did one way or other seeke euen in the beginning of it the corruption or destruction of it He presently destroyed Gods image in our first parents presently corrupted Gods worship in Cain and in the rest of the posterity of the Fathers before the flood till all flesh had corrupted their wayes When God had giuen his law and set vp his pure worship he presently cast his people downe within 40. dayes before the calfe and after before other idols of the nations which was their destruction So soone as euer Christ was called to his office he must either cast himselfe downe from the pinacle or cast himselfe downe to worship Satan as we shall see in the next temptation And as a serpent neuer vents any thing but poyson so Satan neuer speakes in other language but the issue and effect is Cast thy selfe downe From this corruption of his nature he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one and he that can fill his agents with wickednes as Elymas was called the child of the deuill because he was full of subtilty and mischiefe Act. 13.10 must needs be full himselfe Seeing then Satans whole drift is to cast vs downe note what a wonderfull mercy of God it is that we stand and are vpheld especially such as stand vpon higher pinacles and places then other against whom he redoubleth his forces Yee stand by grace saith the Apostle It is not the goodnes of nature yea if it were cloathed with innocency that can support vs no if it were Angelicall It is the grace and strength of our inuincible captaine that we are not euery moment cast downe into hell seeing there wants neither skill nor malice nor diligence in our aduersary no nor aduantage or inclination in our selues Let vs therefore acknowledge that by the grace of God we are that we are and say with the Apostle 1. Tim. 1.12 I thanke God which hath made mee strong We must learne from this incessant industry of the deuill to cast vs downe to be so much the more watchfull against him Quest. How shall I doe this Answ. By obseruing these rules 1. Take heed thou suffer him not to lead thee to a pinacle for although our Lord and Sauiour beeing filled with the Spirit and led by the Spirit gaue him leaue to set him on the pinacle yet must not thou followe him thither who art not so fenced or furnished For he neuer sets any on a pinacle but as Christ here to cast him downe And then the deuill sets a man on the pinacle when by wicked or base arts a man riseth to wealth or honour or any publike place in the Church or Common-wealth he will willingly lend his help and hand thus to exalt and set vp men but as the hang-man helps the theefe vp the ladder to turne him off with a breake-necke Haman was aduanced to great honour but was it not to his greater ruine and downefall Did not â—e helpe vp Herod by pride and ambition almost aboue the pinacle when hee spake Oh it was the voice of God and not of a man But was it not to cast him downe lower then all his people to be presently eaten with lice He sends vp Nebuchadnezzar to the pinacle of his pallace and that was great Babel which he had built for the honour not of God but of his Kingdome and by the might not of God but of his owne power But the issue was to be cast downe among beasts and not a fit companion for Princes or his people till he knew who the Lord was From Princes to Counsellers Achitophel was on an high pinacle when his counsell was accepted as an oracle of God but the end was that when it was despised he should cast himselfe downe and hang himselfe From them to their inferiours but rich and great Dauid sawe the wicked man in great prosperitie on an high pinacle strong spreading like a greene bay tree but suddenly he was cast downe and he could not finde where he had beene Psal. 37.35 The like of the rich man in the parable Thou foole this night shall they fetch thy soule c. From these to great Church-men Iudas was set in the Apostleship Satan finding him there cast him downe to hell hee went to his place so wofull a spectacle as beseemed the sonne of perdition and the betrayer and murderer of the iust and innocent Sonne of God How many examples of men haue we who out of pride and ambition flattery and corruption haue aduanced themselues into cheife places and as the times called on them against their
Lord as well as they Obiect Then it is no good argument that we must reiect such and such things because the Papists haue abused them Answ. If they be good and necessarie it is not as are the Word Prayer Sacraments Churches and whatsoeuer stands by Gods ordinance in diuine or ciuill vse But in things vnnecessarie that we might be as well or better without their vse it is a good consequence Idolaters haue abused them therefore we must forbeare them as Bishop Iewell speaketh The infallible Iudge and speaking-decider of all controuersies in the Church are the holy Scriptures in the true sense of them Our Lord here giues the true meaning of one Scripture by another in this his controuersie with the deuill Deut. 17.9.10 In any matter of difference the people must come to the Priest or Leuite and they must iudge and determine all differences according to the Law and all the people vpon paine of death must stand to that iudgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all controuersies Iosh. 1.7 the booke of the Law was giuen to Ioshua to decide all matters among the Iewes from which he must not depart to the right hand or left hand He was an eminent type of our Iesus or Ioshua whose voice speaking in the Scripture the booke of the law we must attend vnto in all things Ioh. 5.39 Search the Scriptures and our Sauiour said to the Sadduces Ye erre not knowing the Scriptures plainely affirming that the Scriptures rightly knowne were a sufficient fence from all error Luk. 16.29 They haue Moses and the Prophets let them heare them Matth. 19.4 Christ by Scripture refuted the Pharisies abuse of that Scripture of Moses for putting away their wiues Isa. 8.20 To the Lawe and to the Testimonie 1. This is true by reason of the perfection of the Scripture Psal. 19.7 The law of God is perfect so perfect as man and Angell are accursed that shall adde vnto it Prou. 30.5.6 Euery word of God is pure a sheild to those that trust in him put nothing vnto his words least he reprooue thee and thou bee found a lyar It is a perfect Canon or rule which as a straite line shewes the crookednesse of that which is not straite It is a touch-stone and triall of all truths It is a perfect law which is an vniuersall iudgement to direct all and for all to be led by which liue vnder it It is perfect in the effect 2. Tim. 3.16 It is profitable to teach to improoue to correct and instruct in righteousnesse and to make the man of God perfect Obiect The Apostle saith it is profitable but not that it is sufficient alone Ans. We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improouing and making the man of God perfect therefore it is sufficient and perfect 2. In the Scripture we haue the voice of God speaking from heauen then which voice no voice of man or Angell can be more cleare or manifest Prou. 2.6 Out of his mouth commeth knowledge and vnderstanding His wisedome in the Scripture is aboue Salomons in answering all darke and deep questions and no case can be propounded which hath not there his satisfaction and determination Obiect But the Scriptures are a dumbe iudge and cannot determine controuersies Ans. 1. We giue earthly Kings leaue to giue definitiue sentence and iudgement in cases by their writing by which numbers who neuer heard their voice but read the writing vnderstand their meaning and shall we now call them dumb iudges or shall we deny this priuiledge to the King of glorie to determine by writing but we must blasphemously account him a dumbe iudge 2. The Scriptures are not a dumbe iudge but a speaking iudge Rom. 3.19 That which the Law speaketh it speaketh to them that are vnder the law Heb. 12.5 Ye haue forgotten the consolation which speaketh to you as children Ioh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking iudge and giues to it selfe a mouth and a voice and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cryes out concerning Israel c. 3. How doth their speaking iudge determine all causes in Christendom delated vnto him at Rome but by writing and bulls and breues and yet he scornes to be counted a dumbe iudge 3. That is the noble and infallible iudge of all controuersies to which all flesh must stand which hath his authority of himselfe no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it selfe to bee beleeued because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeale whose iudgement can by no meanes within or without it selfe be corrupted whose voice alone cannot erre or be led by passion affection or respect of persons but is an vnchangeable truth as God himselfe is the author of it In euery common-wealth the fittest decider of a controuersie in the Law is the Lawe-maker the King himselfe the same is also true in the Church 4. Christ himselfe decided all controuersies by Scripture so did the Apostles so the auncient beleeuers brought all their doubts to the Scriptures after their example This serues to discouer the wickednes of the Church of Rome who 1. that they may be iudges in their causes and 2. to auoide the light of Scripture which they see so direct against them flie the Scriptures as an incompetent iudge of the controuersies of religion between vs and in stead of the Scriptures they appoint vs fowre Iudges the authoritie of all which is superiour by their doctrine to the authoritie of Scripture The first iudge is the Church for that say they is to iudge of the meaning of Scripture but for the authoritie of the Church we could not know which were Scripture Answ. 1. We aske what they meane by the Church They say the Catholike Church But that is impossible to be iudge vpon earth because it is a companie of all the elect in heauen and earth which neuer was on earth at one time Then they say the visible Church But what if the Church be not visible sometimes as in Elias his time or be in the wildernesse Then they say the Romane Church which hath euer been visible these 1500. yeares Now we know our iudge and how our cause is like to goe in which it is a party But 1. It is not the Catholike Church vnlesse a finger can be an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselues Catholikes 2. That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamentall errors as idolatrie iustification by workes and the like which
yet are maintained by Romanists 3. We hold that the Orthodoxe and true Church is 1. A witnesse and keeper of the Scriptures but a iewel hath his price and excellencie from it selfe not from the keeper 2. Hauing the Spirit of Christ the Church can discerne true Scripture from false and supposititious writings but this by the helpe of Scripture as a goldsmith by the touch-stone can discerne gold from other mettells but he makes it not gold but onely tries it so to be 3. It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or cryer manifests the Kings pleasure but it receiues no authoritie from him 4. The true Church is a ministeriall interpreter as hauing the gift of prophesie but tyed to interpret and iudge of Scripture by Scripture Christ is a magisteriall interpreter But that the Church on earth should haue authority ouer Scriptures is too vnreasonable 1. It is to preferre mens voice and testimony aboue Gods 1. Ioh. 5.9 If we receiue mans testimony the testimony of God is greater Ioh. 5. vlt. If yee will not beleeue Moses his writings how will ye beleeue my sayings as if he should say If ye beleeue not Scriptures my testimony will doe you no good True it is that our Sauiour said I receiue not testimony from man that is I need no mans testimony for Iohn gaue witnesse to Christ no more doth the Scripture in it selfe For Christ was the light whether Iohn witnessed to it or no so is the Scripture the word of God whether the Church be witnesse or no. But we admit the Church to giue witnesse but not authority see it in a familiar example A man owes me money I haue a bond and witnesses he denies it I produce the bond and the witnesses that cleare the matter and affirme the bond to be his act and lawfull doe these now make the bond true or the debt good or onely cleare it so to bee for if they should not witnesse the debt and bond were true Euen such is the witnesse of the Church to the Scripture 2. The voice of the spouse is inferiour to the voice of the bridegroome and howsoeuer a man may be mooued by the Church to heare the Scripture if he be vnconuerted as Augustine beeing a Manichie yet a man endued with Gods Spirit and the gift of faith esteemes the Scripture for it selfe aboue all the words of all men as Christ himselfe at length was of farre more authority then the woman of Samaria when the men thereof said to her Now we beleeue not for thy word but because our selues haue heard him So as when we haue the Papist asking vs as if euery one of them doth when the word hath put them to their shifts But how doe you know Scripture to be Scripture but by the Church we must answer by the Scripture taking with vs the help of the Church and especially by the Spirit of God reuealing the truth vnto vs for the sheep of Christ heare his voice and follow him And when we aske the Papists how they know the Church to be the Church or where it is some say it is here some there some hold vs off with one marke some with another but at last they come to know the Church by Scripture and that is the Church which the Scripture saith is the Church so in all other questions that must be the determination which the Scripture determines 3. The Church cannot be iudge because it must be iudged by Christs voice and not be a law vnto it Common-wealths must receiue lawes from the Prince and not the Prince from his people and as it is in bodies politike so in the mysticall body of Christ. And as in the naturall body the head ruleth the members not contrarily so is it here 4. How absurd is it to affirme that that which is subiect to error must be iudge and superiour to that which is free from it But the Church may erre euen the true Catholike Church on earth may erre and doth when it departeth neuer so little from the Scripture although it cannot depart from the foundation nor incorrigibly erre for euery man may erre and therefore that which consists of euery man euen the Apostle was compassed with infirmity Besides the maine difference between the Church militant and triumphant is that one may erre the other is quite freed from error The second iudge and decider of controuersies appointed by the Church of Rome are the Doctors and Fathers but how corruptly for 1. They consent not among themselues and sâ—eldome agree in the same sense 2. They borrow all the light and truth they haue from the Scripture as the starres from the sunne 3. All their doctrine must be iudged of by Scripture and onely so farre receiued as they agree with it 4. They all present their writings to be examined by Scripture and so many things in them are truely iudged erroneous euen in the best of them If I speake let none heare mee but if God speake woe to him that heares not It must not goe for currant This saith Augustine or that saith Donate but This saith the Lord. 5. The interpreter of Scripture must be diuine and infallible as it selfe is and certaine but the interpretation of Fathers is humane infirme sometime according to passion or contention so as often euen by Bellarmines often confession they spake minùs cautè the best of them wrote retractations and other things beeing old then they did beeing young Seeing therefore there is no stability in Doctors let Christ be acknowledged of vs the cheife Doctor of his Church Matth. 23.8 One is your doctor euen Christ. Their third iudge and decider of controuersies are Councells which say they is the Church representatiue but these are as vnfit to be Iudges of Scripture as the former for 1. Euen the generall Councells disagree among themselues in interpreting Scripture as might be seene in a number of places 2. The Popes Canon law it selfe affirmeth that all the Councells except the foure generall namely the Nicen anno 332. Ephesine anno 450. of Chalcedon anno 456. and of Constantinople anno 386. may erre and although it blasphemously equall the foure Councells to the foure Euangelists yet we know that euen these haue erred For that Nicene Generall Councell determined there should be at any case but one Bishop in one city which is against the Scripture Act. 20.28 Philip. 1.1 The twelft Canon of that Councell condemned all kinde of warre among Christians The 13. Canon holds the necessity of the Eucharist as the necessary viaticum or prouision of a Christian at his departure Also it erred in the matter of ministers marriage stayed by Paphnutiuâ— And the Constantinopolitan Councell gaue all equall honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselues generally hold to be a great error and yet perhaps was none And the consent of
not carried by affection seeing he is a partie in the Churches Controuersies and by Canon cast out from beeing a Iudge How know we no appeales lie from him seeing the Fathers haue appealed from Councels which are aboue him How can we know that he sits in Peters chaire vpon earth seeing the Father hath taught vs That hee sitteth in heauen who inwardly teacheth mens hearts Therfore we renounce all such corrupt Iudges and leane to the vncorrupt Scripture Secondly seeing the Scriptures are the best Commentaries of themselues and the Iudge and decider of all doctrines and controuersies Ministers that would stablish truth of doctrine must be carefull to prooue and iustifie all their collections of doctrine out of Scripture for thereby they setle the faith of their people vpon a sure ground of faith and manners all other foundations are sandy all other proofes liable to exceptions Why then should Protestant-Preachers who defend against Papists the sufficiencie of Scripture to make Gods people perfect and hold it the rule and square of all doctrine crosse their iudgement by their practise for euery place of Scripture alleadging a dozen or twentie testimonies of Doctors Fathers Councels nay profane Poets and heathens all which are darkenes it selfe and without light further then they borrow from the Sunne in the Scripture I am not so nice as that I thinke not there may be a sparing and sober vse of humane testimonies in Sermons sometimes in cases of Grammar sometimes in matters of great controuersie to shew the consent of the auncient Church especially dealing with an aduersarie that will claime all antiquitie for him sometime by way of conuiction to shame Christians by the heathen as the Lord did the Iewes by Chittim and Kedar and the sluggard by the pismire Neither am I an enemie to learning but would haue a man well seene in naturall Philosophy in humane literature in the writing◠of Fathers and Schoolemen and be as a good housholder stored with things new and olde But needlesly and for ostentation to giue tongues vnto dead men and in the message of God to put to silence the voice of God speaking in the Scripture to set vp Hagar the handmaid aboue Sarah her mistresse is a feareful sinne against God and his word and a crying sinne of these dayes wherein for a man to tie himselfe close to the Scripture without such flourishes and to scorne to send a rich Iewell to the painter is to bring a blot on himselfe that he is a man of no learning For what meaneth else that common crie that no man is against this manner of preaching but they that cannot vse it Well hath he learned his art that can most hide it here that God may haue all the glory for he is not commended here whom men praise but whom God alloweth The Apostolicall teaching of Christ was not in words which mans wisedome teacheth but Gods he is the best scholler that can teach Christ plainlyest and for my part if I would set my selfe to be idle I would chuse that kind of Preaching which is counted so laborious The same I say for disputations and controuersies in the Church and Schooles neuer can we looke for an ende of them till we tie the determination of them to the Scripture alone the right Iudge A stratageme of Satan for Antichrist to flie the Scripture which should soone end controuersies and hide his poyson in the infinite windings of Fathers Councells traditions c. Well I know that God hath a secret worke in punishing the vnbeleeuing world by the continuance of the man of sinne till his time come but hauing well thought of the props on which he standeth yet in the dayes of such light there is none that doth him more seruice then this hiding of his mysterie in such a thicket of vncertainties wherein it is impossible to come to any end or issue We may follow the fox frō one burrrow to another and from hole to hole because we are forced But whosoeuer lookes to come to an ende of controuersies by following him from Father to Father from Councell to Councell from one Decree to another from one Tradition to another with infinite labour examining and scanning the words and syllables of auncient and later times hee shall fall short of his expectation For all this while the determiner of the controuersie is not present but set aside And what other reason can be giuen that wheras the chase and pursuit of that beast of Rome hath been continued with extraordinarie speed and strength for aboue these hundred yeares last past and he hath been followed into euerie hole wherein he hid himselfe yet the controuersies so beaten and canuased are in mans eie as farre from composition or determination as at first not one of them yeelded vp on either hand I say no other better reason can be giuen but that we are not agreed of the Iudge of the cause and so long as they can hold them off the Scriptures they wil not be set downe by any other authoritie Thirdly this doctrine must prouoke vs to the diligent reading and study of the Scriptures for hereby we shall come to be stablished in the truth and able to discerne the abuse of Scriptures by conferring them with themselues this is the best way to keepe vs from errors and sects and to finde out the true sense of Scripture Obiect But doe not our aduersaries read the Scriptures as diligently as we and are not they as skilfull to compare Scriptures and yet abide in error and heresie Answ. Here we must consider 1. the person that must read 2. the rules to be obserued in reading The person must be a religious and rightly affected person that must read the word with vnderstanding Obiect So the Papists say that onely religious persons ought to read the Scriptures Answ. Euery Christian ought to haue the booke of the law with him as the Iewes had before their eyes and in their hands continually Deut. 6.10 euery Christian ought to haue the word of Christ dwell plenteously in him Coloss. 3.16 euery one ought to be ready to giue a reason of the faith he professeth to euery one that will aske 1. Pet. 3.15 euery one ought to attend to the sure words of the Prophets and Apostles as a light shining in a darke place for so the Apostle Peter writeth to all Christians and not onely the Clergie Yet no Christian ought to read vnprepared neither can euery one read to profite but such as are qualified 1. With humility in the sense of our owne simplicity and infancie in heauenly things becomming fooles in our selues that we may subscribe to Gods wisedome in the Scripture and captiuating all our own thoughts to the obedience of Christ. Psal. 25.9 God teacheth the humble Matth. 11.25 Thou hast hid these things from the wise and reuealed them to babes And what is the reason that heretikes Sophisters and Papists of great learning read the