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 were 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 So 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 the 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 onely 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 makes 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 Gospell 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 the 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 onely 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 it 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 of 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 onely 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
Scriptures in the very Letter 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 2. If it be objected unto them that they wilfully and against their consciences doe condemn the Lutheran Tenents and confirm their own They will answer That 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 the danger 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 convinced of maliciously-wilfull error we shall seem injuriously to slander them 3. It may be objected Perhaps they be fore-stalled with preconceived opinions I answer How You will say they accustom 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 the other Religions Do not the children of the Lutherans also inure themselves to their Religion from their 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 full 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Faith of bringing no sense to the Scriptures and such other rules cannot be unknown to them Obj. But perhaps God hath not granted them his Spirit and this grace I answer God being sought unto and solicited by prayers denies to no man his grace and Spirit of Truth Now men of other Religions crave of God the inlightning 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 knowlege 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 onely 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 boasteth of such approbation of the Spirit is bound to shew it unless he will be counted but an ordinary Doctor 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 c. and you have a more sure Word c. 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 Word 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 onely to the Spirit or to the Godly onely to whom God reveals it so that in the Scriptures there are more testimonies of their obscuritie than of their clearness yet is not the 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 shown 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 be not used alone for there may both be admitted and used agreements coming from the same Spirit and word sometimes where there is no demonstration 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 not 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 it not therefore the truth seeing truth and opinion have nothing in them alike A stedfast perswasion changeth not the essence of the thing whereof a man is perswaded For then might melancholick persons whose opinion is unmovable work miracles and make all their conceits essentiall The nature of true knowledge is this to be demonstrable not to me or some men but to all and to win a consent from any man as two and three makes five A thing controverted and which some understand one way 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 are sure of this thing therefore it is true is unreasonable reasoning Lastly If we build our Religion onely upon the Scripture the learned shall have a great Prerogative above the unlearned in the matter of Faith and Religion and shall be more ingaged in thankefulness to God than they and so Religion shall favour and cleave to good wits Also many have their senses exercised in the Scripture or are more inventive and ingenious than others therefore if a man could by disputing and reasoning confute 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 this 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 mans saith but faith must bee mine not another mans else should salvation also be another mans If Religion be the service of God surely it is necessary that I 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 is his Religion and his Faith Now there is but one salvation nor but one faith But if Controversies belong to the learned onely wherefore have the Lay-men indured so many afflictions distresses nay and death it self for those Controversies sake I know indeed that a Calvinist Doctor one Doctor Bergius a Preacher at Bremen affirms in his late published Sermons that Controvrsies are not meerly necessary to salvation That the Scripture is plain and clear in those things which are necessary to salvation and that there was never any contrariety between the Religions themselves At which also the Leipsich-Collation between the Lutherans and Calvinists seems to aim 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 Compends of Divines As yet there is no certain number of them determined seeing some Divines have propounded more and some fewer and 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 But could so many thousand 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 both 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 pain of temporall and everlasting punishment to fight for those Controversies how can we excuse those shuffling agreements of Faith Religion and Gods Worship A Servant may not abate any thing of his Lords due Let this thing be considered seeing it is so intricate and leads 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 THE Doubting Conscience Resolved In Answer to a pretended Perplexing Question Consideration IT is an old saying that Vniversus 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 in 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 this Beast first was operative by deceit For he did great wonders so that he made fire to come down
The day of Christs Resurrection undoubtly was a day of extreme confusion to 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 way 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 Word 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 Hereupon 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 means 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were moved by the Holy Ghost 2 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 may 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 5. 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
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 in 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 their 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 full 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 God 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 spirituall but afterwards opened his eyes and brought him out of darkness unto light and made him not onely 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 from 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 Vbi 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 yea 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 far 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 all 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 18 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 onely and that in all kindes but in Divinity also and that 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 to 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 Religion 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 their 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 grace 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 onely 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 boasteth of such approbation
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 their 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 the 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 onely yea believe it and carry themselves like good scholars too while they instruct others therein Still we say that the Scripture is plain and clear enough as touching all things necessary to salvation and all this discourse is plausible onely 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 be 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 darkness 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 a 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 't is 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 it 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 not 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 are 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 But true faith is wrought by spirituall illumination which is not in my power to communicate unto any other onely 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 onely 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 discourse 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 mine 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 per 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 all 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 onely 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 onely by perswasion but it may bee for the evidence of the Scripture aptly alleged he calls it demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 If 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 partly 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