THE loue and favour which it pleased God to beare our Fathers before the law , so farre prevail'd with him , as that without any bookes & writings , by familiar and frendly conversing with them , and communicating himselfe vnto them , he made them receaue and vnderstand his lawes : their inward conceits & intellectualls being after a wonderfull manner as it were Figured , In Psal. 28. and Characterd , ( as St Basill expresses it ) by his spirit , so that they could not but see , and consent vnto , and confesse the truth of them . Which way of manifesting his will , vnto many other gracious priviledges which it had , aboue that which in after ages came in place of it , had this added , that it brought with it vnto the man , to whom it was made , a preservati on against all doubt and hesitancy , a full assurance both who the author was , and how farre his intent and meaning reacht . Wee 〈◊〉 their of●●ng ought , Hom. 1. in Mat. as St Chrysostome tells vs , fo to haue demeand our selues , that it might haue been with vs as it was with them , that 〈◊〉 might haue had no need of writing , no other 〈◊〉 but the spirit , no other books but our hearts , no other means to haue beene taught the things of God Nisi inspirationis divinae internam 〈…〉 , ubi sine sonis sermonum & sine elementis literarum , eo dulciùs quo secretiùs veritas loquitur ; as saith Fulgentius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , L. 3. Epist. 106. saith Isidorus Pel●siota : for it is a great argument of our shame & imperfection that the holy things are written in bookes . For as God in anger tells the Iewes , that he himselfe would not goe before them as hitherto he had done , to conduct them into the promised land , but would leaue his Angell with them as his deputie : so hath he dealt with vs , the vnhappy posteritie degenerated from the ancient puritie of our forefathers . When himselfe refused to speake vnto our hearts because of the hardnesse of them , he then began to put his lawes in writing . Which thing for a long time amongst his owne people seemes not to haue brought with it any sensible inconvenience . For amongst all those acts of the Iewes , which God in his booke hath registred for our instruction , there is not one concerning any pretended ambiguitie or obscuritie of the Text & Letter of their Law , which might drawe them into faction and schisme ; the Divell be like hauing other sufficie● advantages on which he wrought . But ever since the Gospell was committed to w●●ting , what age , what monument of the Churches acts is not full of debate and strife , concerning the force & meaning● 〈◊〉 those writings , which the holy Ghost hath left vs to be the law & rule of faith ? St Paul , one of the first penmen of the holy Ghost , who in P●●●dise 〈◊〉 wordes which it was not lawfull for man to vtter , hath left vs words in writing , which it is not safe for any man to be too busie to interpret . No sooner had hee laid downe his penne , almost ere the inke was drie , were there found Syllabarum aucupes , such as St Ambrose spake of , qui nescire aliquid erubescunt , & per occasionem obscuritatis tendunt laqueos deceptionis , who thought there could be no greater disparagement vnto them , then to seeme to bee ignorant of any thing and vnder pretense of interpreting obscure places laid gins to entrap the vncautelous : who taking advantage of the obscuritie of St Pauls text , made the letter of the Gospell of life and peace , the most forcible instrument of mortal quarrell & contention . The growth of which , the Holy Ghost by the Ministery of St Peter , hath indeavored to cut vp in the bud , and to strangle in the wombe , in this short admonition which but now hath founded in your eares . Which the learned &c. In which wordes , for our more orderly proceeding , we will consider , First , the sinne it selfe that is heare reprehended , wresting of Scripture : where we will breifly consider what it is and what cau●●● and motioners it findes in our corrupt vnderstandings , Secondly the persons guilty of this offence , discipher'd vnto vs in two Epithets , vnlearned , vnstable . Last of all the danger in the last words , vnto their owne damnation . And first of the sinne it selfe , together with some of the especiall causes of it .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They wrest . They deale with Scripture as Chimickes deale with naturall bodies , torturing them to extract that out of them which God and nature never put in them . Scripture is a rule which will not fit it selfe to the obliquitie of our conceits , but our perverse and crooked discourse , must fit it selfe to the straightnesse of that rule . A learned writer in the age of our fathers , Fab●r . commenting vpon Scripture spake most truely when hee said , that his Comments gaue no light vnto the text , the text gaue light vnto his Comments . Other expositions may giue rules & directions for vnderstanding their authors , but Scripture giues rules to exposition it selfe , and interprets the interpreter . Wherefore when wee wade in Scripture , non pro sententia divinarum Scripturarum , as St Austine speakes , sed pro nostra ita dimicantes vt tam velimus Scripturarum esse quae nostra est : When we striue to giue vnto it , and not to receaue from it the sense : when wee factiously contend to fasten our conceits vpon God : and like the Harlot in the booke of Kings , take our dead and putrified fancies , and lay them in the bosome of Scripture as of a mother , then are we guiltie of this great sinne of wresting of Scripture . The nature of which will the better appeare , if wee consider a little , some of those motioners which driue vs vpon it . One very potent and strong meane is the exceeding affection and loue vnto our owne opinions & conceits . For growne wee are vnto extremities on both hands : we cannot with patience either admit of other mens opinions , or endure that our owne should be withstood . Scholiast . in Thucyd. As it was in the Lacedaemonian army , almost all were Captaines : so in these disputes all will be leaders : and we take our selues to be much discountenanced , if others thinke not as we doe . So that the complaint which one makes , concerning the dissention of Physicians about the diseases of our bodies , is true likewise in these disputes which concerne the cure of our soules , Plinie . hinc illae circa agros miserae sententiarum concertationes , nullo idem censente , ne videatur accessio alterius . From hence haue sprong those miserable contentions about the distemper of our soules , singularitie alone , and that wee will not seeme to stand as cyphars to make vp the summe of other mens opinions , being cause enough to make vs disagree . A fault anciently amongst the Christians so apparant , that it needed not an Apostolicall spirit to discover it , the very heathen themselues to our shame and confusion , haue iustly , judiciously , and sharply taxt vs for it . Ammianus Marcellinus passing his censure vpon Constanti●● 〈◊〉 Emperour : Christianam religionem absolutam & simplicem ( saith he : and they are words very well worth your marking ) Christianam religionem absolut●● & simplicem anili superstitione confudit . In 〈◊〉 scrutanda perplexiùs quàm componenda grauiùs , excitauit dissidia plurima , quae progressa fusiùs alu●t concertati●ne verborum , dum ritum omnem adsu●●● trahere conatur arbitrium . The Christian religion , a religion of great simplicitie and perfection , hee troubled with dotage and superstition . For going about rather perplexedly to search the controversies , then grauely to compose them , he raised great stirres , & by disputing spread them farre and wide , whilst he went about to make himselfe sole Lord & commander of the whole profession . Now ( that it may appear wherefore I haue noted this ) it is no hard thing for a man that hath wit , and is strongly possest of an opinion , and resolute to maintaine it , to finde some places of Scripture , which by good handling will be woed to cast a favourable countenan e vpon it . Pythagoras Schollers hauing beene bred vp in the doctrine of numbers , when afterward they diverted vpon the studies of nature , fancied vnto themselues somewhat in naturall bodies like vnto numbers , and therevpon fell into a conceit that numbers were the principles of them . So fares it with him that to the reading of Scripture comes forepossest with some opinion . As Antipheron Ori●tes in Aristotle thought that every where hee saw his owne shape and picture going afore him : so indivers parts of Scripture where these men walke , they will easily perswade themselues that they see the image of their owne conceits . It was , & is to this day , a fashion in the hotter countries , at noone , when the sunne is in his strength , to retire themselues to their Closets or beds , if they were at home , to coole & shadie places if they were abroad , to avoid the inconvenience of the heat of it . To this the Spouse in the Canticles alluding , calls after her beloued , as after a shepheard : Shew me , O thou whom my soule loueth , where thou feedest thy flocke , where thou dost rest at noone . The Donatists conceiting vnto themselues that the Church was shut vp in them alone ; being vrged by the fathers to shew how the Church being vniversall , came on a suddaine thus to bee confinde to Africke : they had presently their Scripture for it : for so they found it written in the Canticles : Indica , quem diligit anima mea , vbi pascas , vbi cubes in meridie . In which text , meridies doubtlesse as they thought , was their Southerne countrie of Africke , where the shepheard of Israell was , and no where else , to feed his flockes . I may not trouble you with instances in this kinde : little observation is able to furnish the man of slendrest reading with abundance . The texts of Scripture which are especially subiect to this abuse , are those that are of ambiguous and doubtfull meaning . For as Thucydides obserues of the fat and fertile places of Greece , that they were evermore the occasions of stirres and seditions ; the neighbouring nations every one striuing to make it selfe Lord of them : so is it with these places that are so fertile , as it were , of interpretation , and yeeld a multiplicity of sense : they are the Palastra for good wits to proue masteries in , where every one desires to bee Lord and absolute .

A second thing occasioning vs to transgresse against Scripture , and the discreet and sober handling of it , is our too quicke and speedy entrance vpon the practise of interpreting it , in our young and greene yeares , before that time & experience haue ripened vs and setled our conceits . For that which in all other businesse , and here likewise doth most especially commend vs , is our cautelous and wary handling it . But this is a flower seldome seen in youths garden . Aristotle differencing age and youth , makes it a propertie of youth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to suppose they knowe all things and to be bold in affirming : and the heathen Rhetorician could tel vs , that by this so speedy entring vpon action , and so timely venting our crude and vnconcocted studies , quod est vbique perniciosissimum , praevenit vires fiducia , a thing which in all cases is most pernicious , presumption is greater then strength , after the manner of those , who are lately recoverd out of some great sicknesse , in whome appetite is stronger then digestion . These are they who take the greatest mysteryes of Christian religion to bee the fittest arguments to spend themselues vpon . So Eckius in his Chrysopassus , a worke of his so tearmed , wherein he discusses the question of predestination , in the very entrance of his worke tells vs , that hee therefore enterpris'd to handle this argument , because forsooth hee thought it to be the fittest question in which hee might luveniles calores exercere . The ancient Masters of sence amongst the Romans were wont to set vp a post , and cause their young Schollers to practise vpon it , and to foine and fight with it , as with an adversarie . Insteed of a post , this young fencer hath set himselfe vp one of the deepest mysteries of our profession to practise his freshmanship vpon . Which qualitie when once it findes Scripture for his obiect , how great inconvenience it brings with it , needs no large discourse to proue . St Ierome , a man not too easily brought on to acknowledge the errours of his writings , amongst those few things which hee doth retract , censures nothing so sharply as the mistake of his youth in this kinde . In adolescentia provocatus ardore & studio Scripturarum , allegoricè interpretatus sum Abdiam Prophetam , cuius historiam nesciebam . Hee thought it one of the greatest sinnes of his youth , that being carried away through an inconsiderate heate in his studies of Scripture , he adventured to interpret Abdias the Prophet allegorically , when as yet hee knewe not the historicall meaning . Old men , saith our best naturall master , by reason of the experience of their of●en mistakes , are hardly brought constantly to affirme any thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they will alwaies cautelously interline their speeches , with it may bees , and peradventures , and other such particles of warines & circumspection . This old mens modestie of all other things best fits vs in pervsing those hard and obscure texts of holy Scripture . Out of which conceit it is that we see St Austine in his bookes de Genesi adlitteram , to haue written only by way of questions and interrogations , after the manner of Aristotle in his Problemes , that he might not , ( for so he giues his reason by being over positiue preiudice others , and peradventure truer interpretations : that every one might choose according to his likeing , & vbi quid intelligere non potest , Scripturae Dei det honorem , sibi timorem : and where his vnderstanding cannot attaine vnto the sense of it , let him giue that honour and reverence which is due vnto the Scripture , and carry himselfe with that aw and respect which befits him . Wherefore not without especial providence it is , that the holy Ghost by St Paul giuing precepts to Timothie , concerning the qualitie of those who were to be admitted to the distributing of Gods holy word , expresly prescribes against a young Scholler , least , saith he , he be puft vp . For as it hath beene noted of men , who are lately growne rich , that they differ from other rich men only in this , Arist. Rbet . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that commonly they haue all the faults , that rich men haue and many more : so is it as true in those who haue lately attaind to some degree and mediocritie of knowledge . Looke what infirmities learned men haue , the same haue they in greater degree , & many more besides . Wherefore if Hippocrates in his Physician required these two things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great industrie and long experience , the one as tillage to sow the seed , the other as time and season of the yeare to bring it to maturitie : then certainely by so much the more are these two required in the spirituall Physician , by how much hee is the Physician to a more excellent part .

I will add yet one third motioner to this abuse of Scriptures , and that is the too great presumption vpon the strength and subteltie of our owne wits . That which the Romane Priest sometimes told an overpleasant and wirtie vestall Virgin , Coli Deos sanctè magis quam scitè , hath in this great worke of exposition of Scripture an especiall place . The holy things of God must bee handled sanctè , magis quàm scitè , with feare and reverence , not with wit and daliance . The dangerous effects of this haue appeared , not in the greene tree only , in young heads , but in men of constant age , and great place in the Church . For this was that which vndid Origen , a man of as great learning & industrie , as ever the Church had any ; whilst in sublimitie of his wit , in his Comments on Scripture , conceaving Meteors and aery speculations , he brought forth those dangerous errors , which drewe vpon his person the Churches heaviest censure ; and vpon posteritie the losse of his workes . Subtile witted men in nothing so much miscarrie as in the too much pleasing themselues in the goodnesse of their owne conceits ; where the like sometimes befals them which befell Xe●xis the painter , who hauing to the life pictured an old woman , so pleas'd himselfe with the conceit of his worke that he died with laughing at it . Heliodor Bishop of Tricca in Thessaly , Nicepho●●● . the author of the Aethiopick storie , a polite and elegant I confesse , but a loose and wanton worke , being summon'd by a provinciall Synod , was told , that which was true , that his worke did rather endanger the manners then profit the wits of his reader , as nourishing loose and wanton conceits in the heads of youth : and hauing his choice given him either to abolish his worke , or to leaue his Bishopricke ; not willing to loose the reputation of wit , chose rather to refigne his place in the Church , & , as I verily thinke , his part in heauen . And not in private persons alone , but even in whole nations , shall wee finde remarkable examples of miscarriage in this kinde . The Grecians , till barbarisme beganne to steale in vpon them , were men of wonderous subtletie of wit , and naturally over indulgent vnto themselues in this qualitie . Those deepe and subtile heresies concerning the Trinitie , the divinitie of Christ & of the holy Ghost , the vnion and division of the divine substance and persons , were all of them begotten in the heat of their wits : yea by the strength of them were they conceaved , & borne & brought to that growth , that if it had beene possible for the gates of Hell to prevaile against the Church , they would haue prevailed this way . Wherefore as God dealt with his owne land , which being sometimes the mirrour of the world for fertilitie and abundance of all things , now lies subiect to many curses , and especially to that of barrennesse : so at this day is it with Greece . Where sometimes was the flow and luxurie of wit , now is there nothing but extreame barbarisme and stupidity . It is in this respect so degenerated , that it scarsly for some hundreth of years hath brought forth a child that carries any shew of his fathers countenan e . God as it were purposely plaguing their miserable posterity with extreame want of that , the abundance of which their fathers did so wantonly abuse . The reason of all , that hetherto J haue in this point deliuered , is this . Sharpnesse of wit hath commonly with it two ill companions , pride , and levitie . By the first it comes to passe that men know not how to yeeld to another mans reasonable positions ; by the second , they knowe not how to keepe themselues constant to their owne . It was an excellent observation of the wise Grecian , Th●●yd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Sad and dull spirited men vsually mannage matters of state better then quicke and nimble wits . For such for the most part haue not learnt that lesson , the meaning of that voice that came to the Pythagorean , that was desirous to remoue the ●shes of his dead frend out of his graue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things lawfully setled and composed must not be mo●ed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Iulian. Men over busy are by nature vnfit to governe . For they moue all things , & leaue nothing without question and innovation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speakes , out of desire to amend what is already well . And therefore we see that for the most part such , if they bee in place of authoritie , by vnseasonable and vnnecessary tampering put all things into tumult and combustion . Not the Commonwealth alone , but the Church likewise hath receau'd the like blowe from these kinde of men . Nazianzene in his six & twentieth Oration , discoursing concerning the disorders committed in the handling of Controversies ; speakes it plainely : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Great wits , hot and fierie dispositions haue raised these tumults . From these it is ( saith he ) that Christians are so divided . We are no longer a tribe and a tribe , Israel and Iudah , two parts of a small nation : but we are diuided kindred against kindred , family against family , yea a man against himselfe . But I must hasten to my second generall part , the persons here accounted guiltie of abuse of Scripture .

The persons are noted vnto vs in two Epithe●s , vnlearned , vnstable . First , vnlearned . It was St 〈◊〉 complaint , that practitioners of other arts could containe themselues within the bounds of their owne profession , Sola Scripturarum ars est , quam sibi omnes passim vendicant . Hanc garrula anu● , hanc delirus , senex hanc sophista verbosus , hanc vniversi praesumu●t , lacerant , docent antequam discant : every one presumes much vpon his skil , and therefore to be a reacher of Scripture : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( so Nazianzen speaks ) as if this great mystery of Christianitie were but some one of the common , base , inferior , and contemptible trades . I speake not this as if I envied that all even the meanest of the Lords people should prophecie : but only that all kinde of men may knowe their bounds , that no vnlearned beast touch the hill , least hee bee thrust through with a dart . It is true which we haue heard , surgunt indocti & rapiunt regnum coelorum : they arise indeed , but it is as St Paul speakes of the resurrection , euery man in his owne order . Scripture is giuen to all , to learne : but to teach and to interpret , only to a few . This bold intrusion therefore of the vnlearned into the chaire of the teacher , is that which here with our blessed Apostle I am to reprehend . Learning in generall is nothing else but the competent skill of any man in whatsoever he professes . Vsual●●●●● call by this name onely our polite and Aca●● micall studies : but indeed it is common to euèry one , that is well skild , well practised in his owne mystery . The vnlearned therefore , whom here our Apostle rebukes , is not hee that hath not reade multiplicitie of Authors : or that is not as Moses was , skilfull in all the learning of the AEgyptians : but he that taking vpon him to divide the word of God , is yet but raw and vnexperienced ; or if hee haue had experience , wants iudgement to make vse of it . Scripture is never so vnhappy , as when it falls into these mens fingers . That which old Cato said of the Grecian Physicians , quandocunque ista gens literas suas debit , omnia corrumpet , is most true of these men . whensoever they shall begin to tamper with Scripture , and vent in writing their raw conceits , they will corrupt & defile all they touch . Quid enim molestiae tristitiaeque temerarij isti praesumptores , De Genesi ad literam . &c as S. Austine complaineth : for what trouble and anguish theserash praesumers ( saith he ) bring vnto the diereeter sort of the brethron , cannot sufficiently be exprest : when being convinced of their rotten and vngrounded opinions ; for the maintaining of that which with great levitie and open falshood they haue averd , they pretend the authoritie of these sacred books , and repeat much of them even by heart , as bearing witnesse to what they hold : whereas indeed they doe but pronounce the words , but vnderstand not either what they speake , or of what things they doe affirme . Belike as he that bought Orphem Harp , thought it would of it selfe make admirable melodie , how vnskilfully soever he toucht it : so these men suppose 〈◊〉 Scripture will sound wonderfull musically , if they doe but strike it , with how great infelicitie or incongruity soever it be . The reason of these mens offence against Scripture , is the same with the cause of their miscarriage in civill actions . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Th●cydides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rude men , men of little experience , are commonly most peremptory : but men experienced , and such as haue waded in businesse , are slowe of determination . Quintilian making a question , why vnlearned men seeme many times to he more copious then the learned ( for commonly such men never want matter of discourse ) answeres that it is because whatsoever conceit comes into their heads , without care or choice they broach it , cum doctis sit electio & modus : whereas learned men are choice in their invention , and lay by much of that which offers it selfe , Wise hearted men , in whom the Lord hath put wisdome and vnderstanding to knowe how to worke all manner of work for the service of the sanctuary , like Bezaleel and Aholiab refuse much of the stuffe which is presented them . But this kinde of men whom here our Apostle notes , are naturally men of bold & daring spirits , quicquid dixerint , hoc legem Deiputant , as Saint Ierome speakes , whatsoever conceit is begotten in their heads , the spirit of God is presently the father of it : nec scire dignantur quid Prophetae , quid Apostoli senserint , sed ad suum sensum incongrua aptant 〈◊〉 . But to leaue these men , and to speake a little more home vnto mine owne auditorie : Let vs a little consider , not the weaknesse of these men but the greatnesse of the businesse , the manage of which they vndertake . So great a thing as the skill of exposition of the word & Gospell is , so fra●ght with multiplicitie of authors , so full of varietie of opinion , must needs be confest to bee a matter of great learning , and that it cannot , especially in our daies , in short time with a mediocritie of industrie be attaind . For if in the Apostles times , when as yet much of Scripture was fearsly written , when God wrought with men miraculously to informe their vnderstanding , & supplied by revelation what mans industrie could not yeeld ; if I say in these times St Paul required diligent reading , & expresly forbad greennesse of schollarship : much more than are these conditions required in our times , wherein God doth not supply by miracle our natural defects , and yet the burden of our profession is infinitely increast . All that was necessary in the Apostles times is now necessary and much more . For if we add vnto the growth of Christian learning , as it was in the Apostles times , but this one circumstance ( to say nothing of all the rest ) which naturally befals our times , and could not be required at the hands of those who guided the first ages of the Church : that is , the knowledge of the state and succession of doctrine in the Church from time to time ; a thing very necessary for the determining the controversies of these our daies : how great a portion of our labour and industrie would this alone require ? Wherefore if Quintilian thought it necessary to admonish young men that they should not presume themselues satis instructos , si qaem ex ijs , qui breves circumfernutur , 〈…〉 libell●●● edidicerint , & velut dicretis technicorum tutor put●nt : if he thought fit thus to doe in an a●● of so inferiour and narrow a sphere ; much more is it behoofefull that young students in so high , so spacious , so large a profession , be advised nor to think themselues sufficiently provided vpon their acquaintance with some Notitia , or systeme of some technicall divine . Looke vpon those sonnes of Anak , those Giant like voluminous writers of Rome ; in regard of whom our little tractats and pocket volumes in this kinde , what are they but as Grashoppers ? I speake not this like some seditious or factious spie , to bring weaknesse of hands , or melting of heart vpon any of Gods people : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stirre vp and kindle in you the spirit of industrie , to enlarge your conceite , and not to suffer your labours to bee copst and ●●ed vp within the poverty of some pretended method . I will speake as Ioshua did to his people , L●t vs not feare the people of that land , they are as m●●t vnto vs , the●● shadow is departed from them● the Lord is with vs , feare them not . Iivie . Only let vs not thinke , 〈◊〉 & ●ot is d●bellari posse , that the conquest will be gotten by sitting still and wishing al were well or that the walls of those strong 〈◊〉 , will f●ll downe if wee only walke about them , & blow rammes hornes , But as the voice of Gods people sometime was , by the s●●rd of God and of Gedeon , so that which here giues the victory must bee the grace of God and our industrie . For by this circumcised , narrow and penurious forme of studie , wee shall be no more able to keepe pace with them , then a child can with Hercules . But I forbeare and passe awaie vnto the second epithe● , by which these rackers of Scriptures , are by St Peter stiled● Vnstable .

In the learning which the world teaches , it were almost a miracle to finde a man constant to his own tenents . For not to doubt in things in which wee are conversant , is either by reason of excellency & serenitie of vnderstanding throughly apprehending the maine principles on which all things are grounded , together with the deserying of the severall passages from them vnto particular conclusions , and the diverticles and blind by-paths which Sophist●ie and deceit are wont to tread : and such a man cann●t ●e never yeeld : or else it is through a senselesse stupiditie , like vnto that in the common sort of men , who conversing among the creatures , and beholding the course of heaven , and the heavenly hoast , yet never attend them , neither ever s●●kes into their heads to marvaile , or question these things so full of doubt and difficultie . Even such● 〈…〉 , that learnes Theologie in the schoole of 〈…〉 to participate of a●y 〈…〉 composednesse of conscience . Either it never comes into his head to doubt of any of those things ; with which the world hath in●● 〈…〉 if it doth , it is 〈…〉 great purpose , he may smother and strangle , he can never resolue his doubt . The reason of which is this . It lies not in the worlds power to giue in this case a text of sufficient authority to compose & fix the thoughts of a soule , that is dispos'd to doubt . But this great inconvenience which held the world in vncertaintie , by the providence of God is prevented in the Church . For vnto it is left a certaine , vndoubted ; and sufficient authority , able to exalt every valley , and lay low every hill , to smooth all rubs , & make our way so open and passable , that little enquirie serues . So that as it were a wonder in the schoole of nature to find one setled and resolued : so might it seeme a marvaile that in the Church any man is vnstable , vnresolued . Yet notwithstanding even here is the vnstable man found too , & to his charge the Apostle laies this sinne of wresting of Scripture . For since that it is confest at all hands , that the sense and meaning of Scripture is the rule and ground of our Christian tenents , whensoever we alter them , wee must needs giue a new sense vnto the word of God . So that the man that is vnstable in his religion can never be free from violating of Scripture . The especiall cause of this levitie and flitting disposition in the common and ordinary sort of men , is their disabilitie to discerne of the strength of such reasons , as may be fram'd against them . For which cause they vsually start , and many times fall awaie , vpon every obiection that is made . In which too suddaine entertainment of obiections , they resemble the state of 〈◊〉 , who are 〈◊〉 recou●ed out of some long sicknesse ▪ 〈…〉 . Seneca . Who never more wrong themselues then by suspecting every alteration of their tempe● , and being affrighted at every little passion of heat , as if it were an ague fit . To bring these men therefore vnto an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to purchase them a setlednes of minde ; that temper that St Austine doth require in him that reads his booke , tales meotum Scriptorum velim iudices , qui responsionem non semper desiderent , q●●m 〈◊〉 quae leg●ntur audier in t ali quid contradict : the same temper must be found in e●ery reader of Scripture , hee must not bee a● a stand and require an answer to every obiection that is made against them . For as the Philosopher tels vs that mad and fantasticall men , are very apprehensiue of all outward accidents , because their soule is inwardly emptie and vnfurnished of any thing of worth which might hold the inward attention of their minds : so when wee are so easily dord and amated with every Sophisme , it is a certaine argument of great defect of inward furniture and worth , which should as it were ballace the minde and keep it vpright against all outward occurrents whatsoever . And be it that many times the meanes to open such doubts bee not at hand , yet as St Austine sometime spake vnto his scholler 〈…〉 concerning such advise and counsaile as he had given him : Nolo te causas rationesque rim●ri , quae etiamsi reddi possint fides tamen , quae mihi credis non eas debeo : so much more must we thus resolue of those lessons which God teacheth vs : the reasons and grounds of them , though they might be giuen , yet it fits not that credit and trust which we owe him , once to search into , or call in question . And so I come to the third generall part , the danger of wresting of Scripture , in the last wordes , vnto their owne damnation .

The reward of every sin is death . As the worme eates out the heart of the plant that bred it : so whatsoeuer is done amisse naturally workes no other end , but the destruction of him that doth it . As this is true in generall , so is it as true , that when the Scripture doth precisely note out vnto vs some sinne , and threatens death vnto it , it is commonly an argument , that there is more then ordinarie , that there is some especiall sinne , which shall drawe with it some especiall punishment . This sin of wresting of Scripture in the eie of some of the ancients seem'd so ougly , that they haue ranged it in the same ranke with the sinne against the holy Ghost . And therefore haue they pronounced it a sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isidorus Pelusiota . greater then can bee pardoned . For the most part of other sinnes , are sinns of infirmitie or simplicitie , but this is a sinne of wit and strength . The man that doth it , doth it with a high hand ; he knowes , and sees , and resolues vpon it . Againe , Scripture is the voice of God : and it is confest by all that the sense is Scripture , rather than the words . It cannot therefore be avoided , but hee that wilfully striues to faesten some sense of his owne vpon it , other then the very nature of the place will beare , must needs take vpon him the person of God , & become a new indi●e● of Scripture : and all that applaud and giue con●en● vnto any such , in effect cry the same that the people did to He●od , the voice of God , and not of man . If he then that abases the Princes come deserues to die , what is his desert that insteed of the tried silver of Gods word stamps the name and character of God vpon Ne●ushtan , vpon base brafen stuffe of his owne ? Thirdly , 2. Pet. 1. 20. No Scripture is of private interpretation , saith the Apostle . There can therfore be but two certaine and infallible interpreters of Scripture : either it selfe ; or the holy Ghost the author of it . It selfe doth then expound it selfe , when the wordes & circumstances doe sound vnto vs the prime , and naturall , and principall sense . But when the place is obscure , involu'd and intricate , or when there is contain'd some secret and hidden mystery , beyond the prime sense ; infallibly to shew vs this , there can be no interpreter but the holy Ghost that gaue it . Besides these two , all other interpretation is private . Wherefore as the Lords of the Philistines sometimes said of the kine that drew the arke vnto Bethshemesh : If they goe of themselues , then is this from God , but if they goe another way , then is it not from God , it is some chance that hath hapned vnto vs : so may it bee said of all pretended sense of Scripture . If Scripture come vnto it of it selfe , then is it of God but if it goe another way , or if it bee violently vrged and goaded on , then is it but a matter of chance , of mans wit & invention . As for those marvailous discourses of some , fram'd vpon presumption of the spirits helpe in private , in iudging or interpreting of difficult places of Scripture , I must needs confesse I haue often wondred at the boldnesse of them . The spirit is a thing of darke & secret operation , the maner of it none can descrie . As vnderminers are never seene till they haue wrought their purpose ; so the spirit is never perceaved but by its effects . The effects of the spirit ( as farre as they concerne knowledge and instruction ) are not particular information for resolution in any doubtfull case ( for this were plainely revelation ) but as the Angell , which was sent vnto Cornelius informes him not , but sends him to Peter to schoole : so the spirit teaches not , but stirres vp in vs a desire to learne : Desire to learne makes vs thirst after the meanes : and pious sedulitie & carefulnesse makes vs watchfull in the choice , and diligent in the vse of our meanes . The promise to the Apostles of the spirit which should lead them into all truth , was made good vnto them by private and secret informing their vnderstandings , with the knowledge of high and heavenly mysteries , which as yet had never entred into the conceit of any man . The same promise is made to vs , but fulfil'd after another manner . For what was written by revelation in their hearts , for our instruction haue they written in their bookes . To vs for information , otherwise then out of these bookes , the spirit speaks not . When the spirit regenerats a man , it infuses no knowledge of any point of faith , but sends him to the Church and to the Scriptures . When it stirres him vp to newnesse of life , it exhibits not vnto him an inventory of his sinnes , as hitherto vnknowne ; but either supposes then knowne in the law of nature , of which no man can bee ignorant ; or sends him to learne them from the mouth of his teachers . More then this in the ordinary proceeding of the holy spirit , in matter of instruction . I yet could never deserie . So that to speake of the helpe of the spirit in private , either in dijudicating , or in interpreting of Scripture , is to speake they knowe not what . Which I doe the rather note , first , because by experience we haue learnt , how apt-men are to call their private conceits , the spirit : And againe , because it is the especiall errour , with which S. Austine long agoe charged this kinde of men : tantò sunt ad seditionem faciliores , quantò sibi videntur spirit● excellere : by so much the more prone are they to kindle schisme and contention in the Church , by how much they seeme to themselues to bee endued with a more eminent measure of spirit then their brethren ; whilst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as St Basils speakes ) vnder pretense of interpretation they violently broach their owne conceits . Great then is the danger in which they wade , which take vpon them this businesse of interpretation temeritas asserend● incertae dubiaeque opinionis , saith St Austine , difficile sacrilegij crimen evitat : the rashnesse of those that averre vncertaine and doubtfull interpretations for Catholike and absolute , can hardly escape the sinne of sacrilege .

But whereas our Apostle saith , their owne destruction , is the destruction onely their owne ? this were well if it stretched no farther . The ancients much complaine of this offence , as an hinderer of the salvation of others . There were in the daies of Isidorus Pelusiota some that gaue out that all in the old Testament was spoken of Christi belike out of extreame opposition to the Manichees , who on the otherside taught , that no text in the old Testament did foretell of Christ . That Father therefore dealing with some of that opinion , tels them how great the danger of their tenent is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if , saith he , we striue with violence to drawe and apply those texts to Christ , which apparantly pertaine not to him , we shall gaine nothing but this , to make all the places that are spoken of him suspected ; and so discredite the strength of other testimonies , which the Church vsually vrges for the refutation of the Iewes . For in these cases a wrosted proofe is like vnto a suborn'd witnesse . It never doth helpe so much whilest it is presumed to bee strong , as it doth 〈◊〉 when it is discouered to bee weake . St Austine in his bookes de Genesi ad litteram sharply ●●proues some Christians , who out of some places of Scripture misvnderstood , fram'd vnto themselues a kinde of knowledge in Astronomie and Physiologie , quite contrary vntosome parts of heathen learning in this kinde , which were true and evident vnto sense . A man would thinke that this were but a small errour , and yet hee doubts not to call it 〈…〉 , & pernicios●● & maxi●● cavendum . His reason warrants the roundnesse of his reproofe . For he charges such to haue beene a scandall vnto the word , and hinderers of the conversion of some heathen men that were schollars . For how , saith he , shall they beleeue our bookes of Scripture perswading the resurrection of the dead , the kingdome of heauen , and the rest of the mysteries of our profession , if they finde them faultie in these things , of which themselues haue vndeniable demonstration ? yea though the cause wee maintaine bee never so good , yet the issue of diseas'd and crazie proofes brought to maintaine it , must needs bee the same . For vnto all causes , be they never so good , weakenesse of proofe , when it is discovered , brings great prejudice , but vnto the cause of religion most of all . St Austine obseru'd that there were some qui 〈◊〉 de aliquibus , qui ●●●anctum nomen profitentur aliquid 〈…〉 , velveri putuerit , 〈…〉 vt de omnibus hoc cred●tur● 〈…〉 with religion it selfe , them it doth with the professors of it . Diverse malignants there are , who lie in wait to espie where our reasons on which we build are weake , and hauing deprehended it in some , will earnestly solicit the world to beleeue that all are so , if meanes were made to bring it to light : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Nazianzen speaks : vsing for advantage against vs no strength of their owne , but the vice and imbecillitie of our defence . The booke of the Revelation is a booke full of wonder and mystery : the ancients seeme to haue made a religion to meddle with it , and thought it much better to admire it with silence , then to adventure to expound it : and therefore amongst their labours in exposition of Scripture , scarsly is there any one found that hath touch● it . But our age hath taken better heart , and scarsly any one is there who hath entertained a good conceit of his owne abilities , but he hath taken that booke as a fit argument to spend his paines on . That the Church of Rome hath great cause to suspect her selfe , to feare least shee haue a great part in the prophecies of that booke , I think the most partiall wil not deny . Yet vnto the expositors of it , I will giue this advise , that they look that that befall not them , which Thueydides obserues to befall the common sort of men : who though they haue good meanes to acquit themselues like men , yet when they thinke their best hopes faile them , and beginne to despaire of their strength , comfort themselues with interp●●●ati 〈◊〉 of 〈…〉 & abscure prophecies . Many plaine 〈◊〉 of Scripture are very pregnant , & of sufficient strength to overthrowe the points maintained by that Church against vs . If we leaue these , and ground our selues vpon our priuate expositions of this booke ; wee shall instly see●e in the povertie of better proofes , to rest our selues vpon those prophecies ; which , though in themselues they are most certaine , yet our expositions of them must , 〈◊〉 except God giue yet further light vnto his Church ) necessarily bee mixt with much vncertaintie , as being at the best but vnprobable coniectures of our owne . Scarsly can there be found a thing more harmefull to religion , then to ven● thus our own conceits , and obtrude them vpon the world for necessary and absolute . The Physicians skill as I conceaue of it ; stands as much ●n opinion , as any that I knowe , whatsoever . Yet their greatest master Hippocrates tells them directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. then the Physicians praesumption vpon opinion , there is not one thing that bringes either more blame to himselfe or danger to his patient . If it be thus in an art which opinion taken away , must needs fall ; how little roome then must opinion haue in that knowledge , where nothing can haue place but what is of eternal truth ? where if once we admit of opinion all is overthrowne ? But I conclude this point , adding onely this generall admonition , that we be not too peremprorie in our positions , where expresse text of Scripture faile● vs : that we lay not our owne collections & conclusions with too much praecipitancie . For experience hath shewd vs , that the error and weakenesse of them being afterwards discovered brings great disadvantage to Christianitie , and trouble to the Church . The Easterne Church before St Basils time , had entertained generally a conceit , that those greeke particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest , were so divided among the Trinitie , that each of the persons had his particle which was no way appliable to the rest . St Basil hauing discovered this to be but a nicenesse and needlesse curiositie , beginning to teach so , rais'd in the Church such a tumult , that hee brought vpon himselfe a great labour of writing many tracts in apologie for himselfe , with much adoe , eare matters could againe be setled . The fault of this was not in Basil , who religiously fearing what by way of consequence might ensue vpon an error , taught a truth ; but in the Church , who formerly had with too much facilitie admitted a conclusion so iustly subiect to exception . And let this suffice for our third part .