A
TRACT
OF
THE
SOVERAIGNE
IVDGE
OF
CONTROVERSIES
IN
MATTERS
OF
RELIGION
.
By
IOHN
CAMERON
Minister
of
the
Word
of
God
,
and
Divinity
Professour
in
the
Academie
of
Montauban
.
Translated
into
English
by
IOHN
VERNEVIL
.
M.
A.
Basilius
ad
Eustathium
medicum
epist.
quae
est
80.
ex
edit
.
Paris
.
1618.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Let
the
Scripture
giuen
by
inspiration
of
God
be
Vmpire
,
and
the
sentence
of
truth
shall
wholy
bee
giuen
to
them
,
with
whom
the
tenents
agreable
to
the
holy
w
〈…〉
shall
bee
found
.
OXFORD
.
Printed
by
William
Turner
Printer
to
the
famous
Vniversity
,
and
are
to
be
sold
by
Henry
Curteine
.
1648.
TO
THE
RIGHT
WORSHIPFVLL
Sr
THOMAS
LEIGH
KNIGHT
AND
BARONET
,
AND
TO
THE
VERTVOVS
and
Religious
Lady
Mary
Leigh
his
deare
and
louing
Consort
.
I
AM
not
vnmindfull
of
the
favours
and
courtisies
(
Right
Wor
ll
.
)
receiued
from
your
much
honoured
Grand-father
Sr
Thomas
Leigh
,
(
of
blessed
memory
)
at
my
first
comming
into
England
,
how
in
my
distresse
his
liberall
maintenance
refreshed
mee
:
And
in
all
those
yeares
that
I
had
the
honour
to
belong
vnto
you
,
how
gratious
and
bountifull
I
found
you
both
:
should
I
silence
these
your
benefits
bestowed
on
mee
,
and
not
acknowledge
them
to
the
world
,
my
conscience
surely
would
accuse
mee
of
ingratitude
,
a
vice
abominable
and
hatefull
both
to
God
and
good
men
[
*
](A17865-e250-b)
*
Peremptoria
siquidem
res
est
ingratitudo
,
hostis
gratiae
inimica
salutis
▪
Bernard
sermone
2.
de
septem
misericordijs
.
.
To
avoide
which
,
I
haue
presumed
to
publish
,
and
offer
to
the
world
vnder
both
your
names
this
my
little
translation
,
of
the
great
and
learned
Cameron
;
not
for
any
hope
I
haue
by
this
,
or
any
greater
seruice
to
requite
your
favours
to
mee
,
but
only
to
testifie
that
I
confesse
and
acknowledge
Gods
goodnesse
towards
mee
in
finding
such
a
shelter
that
hath
receiued
&
kept
mee
safe
in
a
land
where
I
was
a
stranger
.
For
which
your
fauours
towards
mee
,
the
Lord
of
heauen
and
earth
restore
you
an
hundred
fold
into
your
bosomes
,
and
giue
your
Worships
grace
to
see
(
as
your
Honourable
Grand
fathers
haue
done
)
your
childrens
children
like
Oliue
plants
round
about
your
table
.
Receiue
then
this
small
mite
as
a
token
of
the
bounden
seruice
of
him
,
who
vncessantly
prayeth
God
to
blesse
you
and
your
Noble
Familie
with
all
spirituall
blessings
in
Christ
Iesus
.
From
the
publique
Library
in
Oxford
this
.
30.
of
Aug.
1628.
Your
Wor
PS.
most
humbly
to
command
IOHN
VERNEVIL
To
the
Reader
.
I
present
vnto
your
censure
this
tract
of
Monsieur
Cameron
in
English
;
I
know
the
skill
of
many
for
translating
out
of
French
to
bee
farre
better
then
mine
owne
:
but
my
request
is
,
that
you
respect
my
desire
to
do
good
,
and
not
my
imperfections
.
I
hold
it
a
matter
altogether
impossible
to
draw
a
picture
fully
to
the
life
:
let
Poets
tell
of
painters
,
and
of
birds
deceiued
by
the
exactnesse
of
their
skill
;
yet
an
originall
ever
looseth
some
lustre
and
grace
,
though
the
translatours
care
be
never
so
great
.
Howsoever
consider
I
intreate
you
,
the
author
of
this
little
tract
:
for
the
worke
of
any
man
is
nowadayes
esteemed
,
as
the
workeman
is
,
and
men
care
most
for
reading
that
whose
authours
they
esteeme
.
For
the
Author
I
will
say
this
little
:
during
his
naturall
life
his
reputation
was
great
in
France
,
and
so
great
,
that
all
the
Iesuites
there
did
seeke
,
and
at
last
obtained
to
haue
him
banished
,
nor
was
there
any
other
cause
thereof
then
his
great
learning
,
Quoniam
aemulare
non
licet
,
nunc
in●ides
.
He
had
his
refuge
here
,
where
by
the
speciall
care
of
that
great
fauourer
of
learning
K.
Iames
(
of
blessed
memory
)
he
was
provided
for
in
Scotland
,
his
natiue
country
,
but
so
great
was
his
harty
loue
to
France
,
that
by
the
effectual
mediation
of
those
honorable
Ambassadors
then
in
France
,
he
gat
that
envious
sentence
reversed
,
which
being
done
he
immediately
conveighed
himselfe
to
Montauban
to
bee
professour
there
,
where
he
ended
his
dayes
,
to
the
great
losse
of
Gods
Church
,
and
that
Vniversity
.
Now
seeing
the
feruent
loue
that
hee
had
in
doing
good
to
my
owne
natiue
Country
,
I
haue
endeauoured
(
as
much
as
lyeth
in
mee
)
to
requite
his
loue
,
and
to
make
his
French
worke
speake
English
.
If
this
tract
bee
fauourably
receiued
,
and
that
I
shall
perceiue
my
English
phrase
tollerably
to
be
approued
,
your
kind
acceptance
shall
encourage
mee
to
a
greater
worke
:
my
nature
abhorreth
idlenesse
,
and
beeing
in
such
a
place
,
I
loue
to
be
doing
,
and
to
imploy
my selfe
,
for
feare
to
be
worse
imployed*
.
a
prodromus
,
till
by
your
prayers
God
of
his
infinite
grace
and
mercy
enable
mee
to
end
my
greater
worke
now
in
hand
.
Farewell
.
Thine
in
the
Lord
IOHN
VERNEVIL
.
CHAP.
1.
The
subtility
of
those
who
shunne
the
reformation
,
and
the
sincerity
of
them
who
require
it
.
IT
is
sayd
that
Alcibiades
as
yet
but
young
in
yeares
,
but
in
craft
and
subtility
already
aged
,
comming
on
a
day
to
visit
Pericles
,
when
one
had
told
him
that
hee
was
busie
making
vp
the
accounts
which
hee
was
to
giue
of
his
office
;
immediately
replyed
,
it
was
better
for
Pericles
to
busie
himselfe
,
in
seeking
the
meanes
how
hee
might
giue
no
accounts
at
all
,
and
so
went
his
wayes
.
This
passage
hath
beene
applauded
by
many
as
most
sharpe
and
witty
.
But
there
are
some
,
and
of
those
not
a
few
who
much
esteeme
the
vse
and
necessity
of
the
councell
it
importeth
:
All
bankrupts
,
pettifoggers
,
extortioners
,
and
in
a
word
,
the
whole
rable
of
impostors
make
vse
thereof
,
and
haue
recourse
vnto
it
,
as
to
the
onely
soveraigne
remedie
of
their
dispaire
:
and
indeede
hee
that
is
convinced
in
his
conscience
,
that
knoweth
that
hee
shall
come
short
of
his
accounts
,
and
in
the
proofe
of
his
pretended
right
,
it
is
his
safest
and
easiest
way
to
avoid
the
comming
to
any
account
,
or
triall
at
all
.
Where
contrariwise
,
hee
that
hath
a
cleare
conscience
,
his
reckonings
ready
,
his
cause
good
,
doth
flye
nothing
more
then
such
shifts
;
and
desires
,
and
endeauours
aboue
all
to
bee
heard
throughly
,
fearing
least
the
prescription
,
exceptions
,
and
pretences
of
cunning
wranglers
,
though
hee
could
make
vse
of
them
,
should
darken
the
equitie
of
his
cause
,
and
leaue
behind
it
this
scruple
,
that
his
cause
in
the
issue
of
it
,
will
prooue
like
to
those
other
vnto
which
it
hath
some
resemblance
in
the
proceeding
.
Would
to
GOD
all
men
in
the
controversies
of
religion
,
were
of
the
same
opinion
,
and
had
the
same
courage
,
and
true
meaning
,
which
humaine
and
civill
wisdome
doth
suggest
to
vs
in
our
law
suites
,
that
wee
would
bee
willing
to
come
to
an
issue
.
And
since
wee
all
agree
that
our
heauenly
Father
hath
not
left
vs
without
a
Testament
,
that
wee
on
both
sides
,
know
by
what
Notaries
it
hath
beene
receiued
,
where
they
haue
enrolled
it
,
since
wee
haue
the
law
and
the
testimony
,
that
wee
would
also
haue
our
recourse
with
a
joynt
consent
,
to
that
Testament
,
to
those
Notaries
,
to
their
Registers
,
and
say
with
one
and
the
same
voyce
after
the
Prophet
,
To
the
law
and
to
the
testimony
,
if
they
speake
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
Truely
God
revealeth
not
his
will
;
the
Prophets
,
the
Apostles
teach
it
not
,
but
by
his
word
;
wee
haue
this
word
,
what
can
wee
aske
more
?
would
wee
know
what
the
judgement
of
God
is
,
what
the
testimony
of
the
Prophets
,
and
Apostles
are
concerning
that
doctrine
?
ought
not
God
himselfe
to
declare
it
?
should
not
the
Prophets
and
Apostles
Publish
it
?
Wee
haue
this
declaration
,
wee
haue
(
no
Christian
doubteth
thereof
)
the
authentique
coppy
of
this
publication
,
haue
we
not
then
what
wee
neede
,
what
we
seeke
,
and
aske
so
earnestly
,
to
wit
a
sentence
and
a
finall
decree
on
our
controversies
?
Truely
it
is
not
necessary
,
that
the
King
,
the
Secretary
,
the
Court
,
the
Register
bee
all
present
wheresoever
it
is
requisite
that
the
Kings
will
be
knowne
,
if
wee
haue
the
order
of
the
Court
,
wee
are
assured
of
the
Edict
and
decree
.
Wee
stand
at
this
day
on
these
termes
,
wee
haue
not
to
do
with
the
Iewes
,
neither
with
the
Turkes
,
who
denie
the
authority
,
the
one
of
a
part
,
the
other
of
the
whole
Scripture
.
Wee
are
Christians
,
wee
beleeue
,
wee
all
protest
that
we
haue
in
the
Canonicall
booke
of
the
Scripture
of
the
old
and
new
Testament
,
the
declaration
of
the
will
of
God
.
We
acknowledge
on
both
sides
that
whatsoever
is
there
contained
,
is
the
word
of
God
which
is
able
to
make
vs
wise
vnto
salvation
,
and
throughly
furnished
vnto
all
good
workes
.
CHAP.
2.
The
demand
and
proposall
of
those
,
who
desire
a
holy
reformation
.
This
is
the
complaint
of
them
,
who
at
this
day
grieue
and
sigh
;
lamenting
the
desolation
of
Israel
and
Iuda
,
who
wish
and
demand
,
that
as
good
Iosiah
caused
the
book
of
the
Law
to
be
read
before
him
,
as
beeing
perfect
,
pure
,
sure
,
and
giving
wisdome
to
the
simple
.
CHAP.
3.
Wherein
the
objections
against
the
foresaid
demand
are
set
downe
,
and
that
which
is
framed
against
the
person
of
those
which
require
it
is
refuted
.
Since
then
wee
are
brought
to
this
poynt
,
that
instead
of
pleading
the
cause
throughly
,
there
is
a
question
made
whether
wee
ought
to
come
so
farre
,
they
stand
much
vppon
the
quality
of
the
accuser
,
they
conteste
against
the
sufficiencie
of
the
Iudge
,
to
whom
hee
appeales
.
Wee
are
constrayned
first
of
all
to
examine
the
equity
or
injustice
of
this
manner
of
proceeding
.
And
first
as
touching
the
quality
of
the
accusers
,
they
terme
them
new
start-vps
,
they
aske
them
what
calling
they
haue
thereunto
,
by
what
authority
they
haue
made
so
bold
an
attempt
as
to
protest
they
desire
the
reformation
of
the
Church
.
The
thing
then
objected
to
them
is
noveltie
and
rashnesse
.
But
both
of
these
objections
are
but
a
recrimination
,
the
which
cannot
be
verified
,
but
that
first
their
accusation
be
convinced
of
vntruth
,
and
therefore
ought
not
,
neither
can
it
be
receiued
,
before
that
point
of
their
accusation
be
cleared
.
They
vndertake
to
proue
that
the
doctrine
of
our
Lord
and
of
the
Apostles
hath
beene
altered
and
changed
in
that
Church
which
termeth
it selfe
Catholique
:
they
vrge
that
every
other
doctrine
is
to
be
rejected
,
no
other
admitted
but
that
alone
.
They
protest
then
,
not
that
they
will
bring
in
,
but
that
their
meaning
is
to
banish
novelties
,
for
which
cause
Noveltie
,
cannot
bee
obiected
vnto
them
,
so
long
as
it
cannot
be
proved
that
they
are
innovatours
:
which
is
the
chiefe
point
of
the
controversie
:
the
question
beeing
not
here
of
the
Nouelty
of
the
persons
but
of
that
of
faith
and
doctrine
,
according
to
which
we
ought
to
iudge
of
the
persons
,
and
not
of
it
according
to
the
persons
.
Seing
then
that
the
summe
of
their
accusations
consist
,
in
this
that
they
accuse
the
Church
,
falsely
called
Catholique
,
to
haue
innovated
,
so
long
as
it
doth
not
appeare
,
whether
their
accusation
be
true
or
no
,
novelty
cannot
be
obiected
to
them
.
As
for
the
rashnesse
of
the
accusation
,
no
more
can
it
be
obiected
vnto
them
,
vntill
that
the
accusation
bee
retorted
by
a
direct
and
just
defence
:
for
even
as
in
an
estate
and
commonwealth
,
every
man
is
admitted
to
accuse
in
case
of
high
treason
,
and
none
is
reiected
,
but
vpon
a
manifest
falsity
of
his
accusation
,
neither
is
he
accounted
to
accuse
rashly
,
who
accuseth
truly
:
so
in
the
Church
,
whosoeuer
accuseth
of
high
treason
against
God
,
is
to
bee
heard
without
objecting
vnto
him
rashnesse
,
vntil
it
be
prooued
that
his
accusation
is
false
:
In
an
armie
,
in
a
besieged
towne
,
when
there
is
question
of
treason
,
no
advise
whatsoever
is
neglected
,
but
they
rather
duly
weigh
&
consider
,
not
so
much
from
whom
it
proceedeth
,
as
the
importance
of
it
,
the
accusers
are
not
punished
,
if
their
accusation
be
not
found
false
;
but
if
it
be
true
they
are
applauded
,
rewarded
,
advanced
,
and
often
promoted
in
the
offices
,
and
places
of
the
accused
.
In
the
Church
of
God
,
in
matter
of
conscience
wee
ought
not
to
stoppe
any
mans
mouth
,
but
to
convince
,
or
satisfie
the
heart
and
conscience
;
such
was
the
practise
of
the
Apostolicall
Church
.
The
Fathers
haue
so
carried
themselues
towards
Heretiques
,
yea
S
Austustine
himselfe
,
speaking
of
the
Manicheans
,
CHAP.
4.
Wherein
are
proposed
the
allegations
against
the
sufficiencie
of
the
Iudge
,
to
whom
those
who
desire
a
reformation
do
appeale
.
BVT
for
all
this
they
call
in
doubt
the
sufficiencie
of
the
Iudge
,
before
whom
the
accusers
commence
their
suite
,
to
wit
,
God
speaking
in
the
Scriptures
,
or
by
the
Scriptures
.
1
They
doubt
whether
hee
can
be
Iudge
considered
after
that
manner
,
because
,
say
they
every
Iudge
ought
to
speake
,
2
And
besides
,
the
words
of
a
Iudge
ought
to
be
cleare
,
&
intelligible
,
&
this
written
word
is
obscure
as
much
as
may
be
.
3
Thirdly
,
the
Scripture
is
ambiguous
and
subject
to
divers
interpretations
,
whereas
the
decrees
of
a
Iudge
ought
to
be
certaine
and
positiue
.
4
Fourthly
,
the
Scripture
is
defectiue
,
and
imperfect
,
and
therefore
cannot
be
extended
,
nor
applied
to
the
decision
of
our
controversies
.
5
Fiftly
,
the
resolution
of
a
Iudge
ought
to
make
them
agree
,
who
referre
themselues
to
him
,
whereas
it
is
seene
what
discord
there
is
,
even
amongst
those
who
would
end
these
variances
by
the
Scriptures
.
6
Sixtly
,
the
Heretiques
themselues
make
vse
of
the
Scriptures
,
whereas
the
sentence
of
the
Iudge
,
cannot
advantage
the
party
condemned
by
him
.
7
Seaventhly
,
if
God
speaking
in
,
or
by
,
the
Scripture
were
the
Iudge
,
to
what
end
then
serue
the
Councels
?
8
Finally
,
if
we
had
no
other
determination
then
that
of
the
Scriptures
,
we
must
needes
alwaies
liue
in
vncertainty
:
for
the
weaknesse
and
deceitfulnesse
of
mans
vnderstanding
considered
,
who
amongst
so
great
a
multitude
,
&
in
such
a
discord
of
those
,
who
take
vpon
them
to
haue
the
gift
of
the
holy
Ghost
,
could
know
and
discerne
who
hath
it
?
Who
amidst
such
a
number
of
those
who
think
they
haue
it
,
&
are
deceiued
in
their
opinion
can
assure
himselfe
that
hee
hath
it
?
what
then
,
do
they
refuse
to
be
Iudged
?
by
no
meanes
in
apperance
,
but
they
would
haue
the
Church
to
be
judge
;
the
truth
is
that
when
that
comes
to
the
vpshot
,
wee
find
that
this
Church
is
themselues
;
who
would
bee
both
iudges
and
parties
,
as
shall
be
more
plainely
showne
hereafter
.
CHAP.
5.
The
proposall
of
the
meanes
of
nullity
against
the
foresaid
allegations
,
and
the
verifying
of
the
first
meanes
against
the
first
and
second
allegation
.
NOW
let
vs
consider
their
arguments
alleadged
against
the
sufficiencie
of
the
judge
before
whom
they
are
summoned
,
which
if
they
are
not
,
1
Contrary
to
their
owne
designe
.
2.
to
the
truth
.
3.
If
they
do
not
tend
to
the
subversion
of
Christian
Religion
:
the
accusers
refuse
not
to
accept
of
them
.
But
if
they
be
found
incompatible
,
1.
with
the
cause
for
the
defence
of
which
they
are
alleaged
,
2.
with
the
truth
,
3.
with
the
authority
of
Christian
Religion
;
No
body
will
condemne
the
accusers
of
false
dealing
,
if
they
keepe
themselues
to
their
first
citation
and
appeale
.
But
we
are
confident
that
all
these
meanes
of
nullity
may
1
And
as
for
the
first
,
if
God
speaking
in
the
Scriptures
,
or
by
the
Scriptures
is
as
if
hee
speake
not
at
all
,
vnder
a
colour
that
the
Scripture
is
dombe
,
and
giuing
no
sound
,
ought
wee
not
vpon
the
same
reason
to
say
that
the
Fathers
speaking
in
their
writings
,
the
Church
speaking
in
the
Canons
of
the
Councells
,
the
Pope
in
his
decrees
,
and
decretalls
,
in
his
breefes
and
in
his
bulls
and
indulgences
:
it
were
all
one
as
if
the
Fathers
,
Church
,
and
Pope
speake
not
at
all
?
And
ought
not
the
writings
of
the
Fathers
,
the
Canons
of
the
Councels
,
the
decrees
and
decretals
,
the
briefes
,
bulls
,
and
indulgences
bee
propounded
and
applyed
?
nay
and
that
by
such
who
are
not
qualified
for
iudges
,
to
wit
the
particular
or
Ecclesiastical
persons
who
may
erre
,
as
not
hauing
the
promise
of
infallibility
.
Every
one
a
part
,
as
they
are
in
their
pulpitt's
,
in
their
states
,
or
lesse
solemne
exhortations
proposing
the
traditions
of
the
Fathers
,
the
Canons
of
the
Councels
,
the
decrees
&
constitutions
of
the
Popes
,
their
breefes
,
bulls
and
indulgences
.
This
first
reason
then
drawne
from
the
nature
of
the
Scripture
that
it
is
dumbe
,
that
it
hath
neede
to
be
propounded
and
applyed
,
cannot
be
admitted
,
vnlesse
they
will
vpon
the
same
grounds
annihilate
the
authority
of
the
Fathers
,
Councels
,
Popes
,
in
whose
words
the
very
pretended
defects
are
to
be
found
,
as
plainly
●ppeareth
.
2
And
for
the
second
allegation
touching
the
obscurity
of
the
Scripture
,
it
cannot
be
maintained
,
but
it
must
be
withal
averred
,
that
all
the
proofes
drawne
from
this
word
are
likewise
obscure
and
consequently
that
the
Romish
Religion
cannot
be
gathered
from
the
Scripture
,
but
by
guesses
and
coniectures
:
So
that
all
the
proofes
drawn
from
this
Scripture
,
to
maintaine
the
Doctrine
of
the
Romish
Church
,
shall
be
meere
coniectures
and
guesses
:
And
are
they
not
to
blame
then
vpon
this
reckoning
,
not
to
bind
those
that
accuse
the
Romish
Church
of
reuolt
,
to
keepe
themselues
to
the
iudge
before
whom
they
haue
made
their
appeale
?
seing
hee
speakes
so
obscurely
on
the
accusers
side
,
that
hee
will
never
iustifie
his
accusation
,
neyther
condemne
the
party
accused
,
who
being
in
possession
,
whereas
the
accuser
is
the
plaintife
,
if
the
evidences
by
which
hee
pretends
to
verifie
his
accusation
be
obscure
,
and
intricate
,
ought
rather
oblige
him
to
produce
them
,
then
oppose
or
hinder
that
hee
should
make
vse
of
them
.
For
hee
that
accuseth
,
and
for
proofe
of
his
accusation
,
alleageth
reasons
too
hard
to
be
vnvnderstood
,
that
hee
may
seeme
to
speake
Welch
,
or
Irish
,
both
iustifies
the
party
accused
and
makes
himselfe
worthy
to
be
laughed
at
.
CHAP.
6.
The
verification
of
the
first
meanes
of
Nullitie
against
the
third
,
and
fourth
allegation
.
3
BVt
(
if
as
by
the
third
allegation
it
seemes
)
the
Scripture
bee
ambiguous
.
and
capable
of
divers
interpretations
,
wherefore
and
with
what
reason
is
it
,
that
the
Doctors
that
terme
themselues
Catholickes
doe
make
more
account
,
of
one
expression
of
Scripture
,
then
of
another
,
grounding
themselues
either
vpon
the
circumstances
of
the
very
text
,
which
is
expounded
,
or
vpon
some
other
passage
of
the
Scripture
,
the
sense
whereof
is
cleare
,
manifest
and
certaine
,
and
not
simply
vpon
the
authority
of
the
Church
?
If
the
Scripture
be
as
they
say
,
a
nose
of
waxe
,
Theramenes
buskin
,
a
shoe
for
both
feete
,
a
wethercock
which
turnes
with
the
winde
:
wherefore
do
they
refute
by
Scripture
the
interpretations
,
nay
,
rather
the
false
glosses
of
heretiques
?
Wherefore
do
they
not
barely
alleage
vnto
them
the
authority
of
the
Church
?
Verily
according
to
their
reckoning
,
for
the
prooueing
of
transubstantiation
,
they
neede
no
more
vrge
the
words
of
the
Scripture
,
hoc
est
corpus
meum
,
neither
to
say
that
they
must
be
taken
as
they
sound
,
as
being
words
of
a
last
will
and
testament
,
seing
that
this
passage
being
a
part
of
the
Scripture
,
is
according
to
the
nature
of
the
Scripture
(
if
their
allegation
be
true
)
ambiguous
and
capable
of
divers
interpretations
:
and
therefore
they
ought
not
to
beleiue
transubstantiation
by
reason
of
this
place
of
Scripture
,
but
because
it
hath
pleased
the
Church
so
to
interpret
it
:
and
so
the
beliefe
of
the
Church
of
Rome
will
not
bee
grounded
vpon
the
Scripture
,
nor
ruled
according
to
it
;
but
quite
contrary
,
the
sence
of
the
Scripture
,
is
ruled
and
grounded
vpon
the
knowledge
of
the
Church
;
so
that
the
foundation
is
builded
vpon
the
house
,
and
the
building
is
the
levell
and
the
square
.
And
to
conclude
,
how
commeth
it
to
passe
that
they
say
that
the
Scripture
proueth
so
distinctly
,
so
clearely
,
so
evidently
the
pretended
authority
of
the
Church
,
that
they
wonder
how
those
that
do
but
read
the
Scripture
can
admit
it
,
if
so
bee
that
the
Scripture
bee
ambiguous
,
and
of
a
double
meaning
as
hath
beene
pretended
by
the
third
allegation
.
4
Touching
the
fourth
defect
objected
against
the
Scripture
,
to
wit
that
it
is
imperfect
,
and
doth
not
sufficiently
furnish
vs
with
reasons
,
for
to
proue
or
refute
what
is
to
be
beleeued
,
in
matters
of
controversie
betwixt
vs
.
If
this
objection
bee
received
,
how
haue
the
Doctors
of
the
Church
,
which
is
called
Catholique
,
vndertaken
to
proue
all
the
points
of
the
Romish
Religion
by
the
Scripture
?
Haue
they
taken
vpon
them
rashly
a
thing
impossible
?
would
they
shew
themselues
in
this
sophisters
and
cavilling
disputers
,
seeking
in
the
Scripture
that
which
is
not
there
to
be
found
and
prouing
a
truth
by
a
lye
?
or
are
there
some
points
of
doctrine
beleeued
in
the
Church
termed
Catholique
,
which
are
not
contained
in
the
Scripture
?
who
amongst
them
all
dare
vndertake
to
make
a
catalogue
of
any
such
points
?
what
may
those
points
of
doctrine
be
,
that
are
not
handled
in
the
Scripture
,
for
being
silent
in
which
,
the
Scripture
is
termed
imperfect
?
They
are
not
points
touching
the
Trinity
,
the
incarnation
of
the
Sonne
of
God
,
the
redemption
of
mankind
,
or
of
faith
in
Iesus
Christ
,
of
hope
,
charity
and
repentance
,
of
the
necessity
and
practise
of
good
workes
,
of
life
eternall
,
of
Baptisme
,
of
the
preaching
of
the
word
,
of
the
holy
supper
;
these
points
and
those
that
depend
on
them
are
without
doubt
retained
in
the
Scripture
.
What
then
can
these
articles
of
faith
bee
,
of
which
the
Prophets
,
the
Apostles
,
nay
God
himselfe
hath
spoken
in
the
Scripture
?
Is
it
the
article
of
the
popes
authority
,
not
only
now
to
excommunitate
,
but
also
to
depose
Kings
?
his
authority
of
dispencing
with
mariages
,
with
which
God
dispenceth
not
in
his
word
?
to
make
eating
of
flesh
in
Lent
(
a
thing
of
it selfe
indifferent
)
to
bee
a
sinne
?
and
that
an
incestious
mariage
be
not
incestious
,
or
else
the
article
of
his
imperiall
dominion
so
soveraigne
and
supreme
that
although
hee
should
lead
whole
troupes
of
silly
soules
into
hell
,
none
may
presume
to
say
vnto
him
my
Lord
why
do
you
so
?
and
of
so
large
extent
that
it
reacheth
vnto
the
soules
both
of
the
liuing
and
the
dead
?
Or
are
they
the
articles
of
worshipping
of
Images
,
of
invocation
of
Saints
,
of
the
fier
of
purgatory
,
as
hote
as
that
of
hell
,
of
workes
of
supererogation
,
of
merit
ex
congruo
&
ex
condigno
,
that
Iesus
Christ
hath
sacrificed
himselfe
vpon
earth
twice
,
to
wit
,
when
he
celebrated
the
holy
Supper
with
his
disciples
,
and
not
once
alone
vpon
the
crosse
,
that
divine
service
ought
to
be
sayd
in
an
vnknowne
tongue
,
that
Christ
hath
not
saued
by
his
death
the
litle
children
which
dye
without
baptisme
.
And
if
there
be
any
other
article
of
this
sort
of
which
the
holy
Ghost
hath
made
no
mention
,
and
the
Prophets
,
and
Apostles
haue
written
nothing
.
No
the
holy
Ghost
hath
dictated
,
the
Prophets
and
Apostles
haue
written
the
cleane
contrary
,
That
the
temporall
authority
of
Kings
is
immediatly
from
God
.
That
every
man
is
subiect
to
,
and
not
aboue
the
law
of
God
.
That
the
very
Apostles
are
the
servants
,
but
not
the
lords
of
the
Church
.
That
the
soules
of
them
which
dye
in
Christ
rest
from
their
labours
.
That
wee
must
not
call
on
him
in
whom
we
have
not
beleeued
.
That
wee
must
not
bowe
downe
to
images
.
That
when
we
haue
done
all
wee
can
,
wee
are
vnprofitable
servants
.
That
Christ
hath
not
offered
himselfe
oftentimes
,
but
once
.
That
the
vse
of
an
vnknowne
tongue
in
the
Church
is
a
curse
.
That
Christ
receiued
the
litle
Children
,
yea
before
baptisme
.
CHAP.
7.
A
verifying
of
the
first
meanes
of
nullity
against
the
fift
and
sixt
●llegation
.
AND
for
the
fifth
reproach
cast
vpon
the
Scripture
,
to
wit
,
that
those
who
make
profession
to
end
their
controversies
by
its
determination
,
are
disagreeing
in
opinion
,
if
this
consideration
should
make
that
God
speaking
in
the
Scripture
or
by
the
Scriptures
,
were
not
a
competent
Iudge
to
determine
our
controversies
,
it
would
follow
also
from
thence
that
neither
the
Church
should
be
our
Iudge
,
since
in
this
respect
there
is
no
difference
.
For
in
the
times
of
the
Primitiue
Church
,
both
Arrians
and
Orthodoxes
,
Donatistes
&
Catholiques
,
did
pretend
to
follow
the
judgement
of
the
Church
.
The
Arrians
did
reject
the
Councell
of
Nice
,
required
a
new
Councell
:
yea
many
Arrians
in
effect
protested
that
they
would
hold
themselues
to
the
Councell
of
Nice
:
so
that
by
this
account
the
Church
it selfe
shall
not
be
the
Iudge
,
if
from
the
discord
of
them
,
who
professe
to
referre
themselues
to
the
decision
of
a
Iudge
,
wee
shall
conclude
the
insufficiencie
of
the
Iudge
.
Finally
amongst
the
Doctors
,
who
call
themselues
Catholiques
,
and
protest
all
with
one
full
consent
to
submit
themselues
to
the
judgment
of
the
Church
,
what
jarres
?
what
contentions
are
there
?
The
Angelicall
D
S
Thomas
the
Crosse
is
to
be
worshiped
with
a
religious
worship
,
to
this
purpose
hee
brings
the
authority
of
the
Church
:
and
proveth
that
the
image
is
to
bee
worshipped
with
the
very
God
speaking
in
the
Scripture
,
cannot
be
judge
of
our
differencies
,
vnder
a
colour
that
Hereticks
do
challenge
and
attribute
to
themselues
the
Scripture
,
by
the
same
reason
they
conclude
also
that
neither
the
Church
shall
bee
Iudge
:
for
heretiques
make
CHAP.
8.
The
verification
of
the
first
meanes
of
Nullity
against
the
7.
and
8.
allegation
.
AND
concerning
that
which
is
demanded
in
the
seauenth
place
,
for
what
serue
Councels
if
Scripture
can
reconcile
vs
?
do
not
they
see
they
make
way
to
another
counterdemaund
no
lesse
vrgent
,
to
wit
,
for
what
serue
the
Councels
if
the
Church
be
our
Iudge
?
they
cannot
here
replye
that
the
Councels
make
this
Church
,
which
is
the
Iudge
that
they
require
:
for
then
it
may
be
obiected
that
the
Church
is
without
a
judge
saue
only
during
the
time
of
a
Councell
,
and
that
once
expired
(
or
not
begunne
)
there
shall
be
no
meanes
to
resolue
the
doubtes
of
conscience
.
And
who
shall
call
this
Councell
?
shall
the
Emperour
and
the
Kings
?
but
their
thoughts
are
otherwise
distracted
,
neither
do
they
agree
amongst
themselues
,
and
though
they
should
take
the
businesse
to
heart
,
and
to
that
end
should
agree
,
haue
not
those
of
Rome
stripped
them
of
their
priviledge
of
calling
a
Councell
,
as
heretofore
they
haue
done
?
Or
shall
the
Pope
?
hee
feares
too
much
those
assemblies
,
hee
knoweth
very
well
what
affronts
haue
been
given
to
his
predecessours
in
them
,
and
what
hazard
they
ranne
even
in
the
last
Councell
of
Trent
,
notwithstanding
all
their
canvassing
,
and
vnderhand
dealing
,
and
that
the
holy
Ghost
was
sent
thither
by
post
from
Rome
.
Furthermore
the
Councell
cannot
bee
held
alwayes
,
neither
can
every
one
bee
there
present
to
heare
it
speake
viuavoce
.
Amid'st
all
those
difficulties
what
shall
become
of
doubtes
and
disputes
?
who
shall
resolue
them
?
who
shall
determine
them
in
the
meane
while
?
how
shall
the
conscience
by
this
meanes
haue
alwaies
a
Iudge
to
whom
shee
may
haue
recourse
to
be
resolved
?
And
now
in
the
Church
which
tearmeth
it selfe
Catholique
who
shall
be
Iudge
in
our
Controversies
?
shall
it
bee
the
Councell
of
Trent
?
but
no
Iudge
will
bee
admitted
that
speakes
not
viuavoce
,
and
henceforth
in
this
respect
the
Councell
of
Trent
,
and
all
other
Councels
are
as
dumbe
as
the
Scripture
:
they
are
cited
,
they
are
wrested
to
diverse
senses
.
If
this
question
then
touching
the
vse
of
a
Councell
(
to
which
we
shall
answere
directly
hereafter
)
doth
force
vt
to
renounce
the
Iudgment
of
God
speaking
in
the
Scripture
,
it
will
also
force
them
to
renounce
the
Iudgement
of
the
Church
.
Finally
the
last
allegation
touching
the
vncertainty
of
humane
iudgement
when
we
are
to
iudge
who
hath
the
spirit
,
or
whether
one
hath
it
himselfe
or
no
,
amongst
so
great
a
number
who
disagreeing
one
from
another
do
all
notwithstanding
equally
lay
clayme
to
the
gift
of
the
holy
spirit
.
If
this
allegation
take
place
,
it
will
also
cause
that
no
recourse
can
bee
had
to
the
authority
and
iudgement
of
the
Church
,
for
if
it
be
so
,
that
(
according
to
the
allegation
)
it
cannot
bee
knowne
who
hath
the
spirit
,
or
who
hath
it
not
,
because
of
the
weakenesse
of
humaine
iudgement
,
and
the
multitude
and
discord
of
pretenders
;
how
shall
it
be
known
who
are
those
who
make
the
Catholique
Church
or
not
?
Truely
every
man
that
cannot
assure
himselfe
that
hee
hath
the
spirit
,
which
alone
inspireth
true
wisdome
,
ought
also
to
doubt
whether
he
bee
not
a
foole
,
and
ignorant
,
when
question
is
made
of
iudging
of
such
things
which
belong
to
the
spirit
.
And
since
it
belongeth
not
to
fooles
to
iudge
who
are
wise
men
,
every
one
being
according
to
this
last
allegation
,
bound
to
doubt
that
he
is
a
foole
,
as
being
destitute
of
the
spirit
;
no
man
by
the
same
reason
can
iudge
which
is
the
assembly
of
those
who
are
truly
wise
;
no
man
(
the
incertitude
of
his
iudgement
considered
,
if
this
allegation
hath
place
,
in
such
a
multitude
,
variety
and
discord
of
those
who
vsurpe
as
propper
vnto
themselues
that
title
of
the
Church
,
pretending
all
that
of
right
it
belongs
vnto
them
)
can
make
any
certaine
choyce
,
or
cull
out
those
on
whom
in
trueth
it
is
to
be
conferred
.
CHAP.
9.
The
verification
of
the
second
meanes
of
nullity
against
the
first
allegation
.
IT
is
then
very
manyfest
that
all
these
allegations
are
incompatible
with
the
intent
of
those
who
alleaged
them
,
but
forall
this
they
will
darken
,
and
weaken
the
right
of
the
cause
against
which
they
are
alleaged
,
if
wee
do
not
also
shew
their
falsitie
,
and
impertinencie
,
which
is
the
second
meanes
of
nullity
that
wee
haue
opposed
against
them
.
To
beginne
then
with
the
first
,
it
is
an
infinite
wrong
that
the
written
word
of
the
liuing
God
is
called
a
dead
and
dumbe
letter
,
that
God
speaking
in
this
fashion
should
bee
accounted
not
to
speake
at
all
,
vnder
colour
that
hee
vses
not
a
voyce
,
the
which
cannot
be
admitted
in
the
diuine
nature
,
which
is
not
necessary
amongst
men
,
but
for
to
carry
,
and
conveigh
by
the
eare
to
the
heart
the
conceptions
of
the
minde
,
and
together
with
them
the
knowledge
of
those
things
whereof
they
are
the
image
:
which
beeing
done
by
another
meanes
,
as
by
writing
,
the
liuely
voyce
is
no
word
necessary
.
Hee
therefore
spake
very
wittily
who
first
called
bookes
dumbe
maisters
,
at
once
indeavouring
to
expresse
what
they
were
in
regard
of
the
sound
,
and
what
in
regard
of
the
vertue
and
efficacie
,
of
expressing
and
teaching
,
to
wit
,
dumbe
,
if
wee
respect
the
sound
,
but
eloquent
and
powerfull
,
if
wee
regard
what
they
expresse
,
and
teach
▪
we
heare
not
at
this
day
the
voyce
of
Demosthenes
nor
of
Cicero
,
neverthelesse
when
wee
read
their
writings
it
seemes
vnto
vs
that
wee
heare
them
.
The
instructions
of
an
Ambassadour
,
the
testament
of
a
Father
,
the
sentence
of
a
Iudge
,
the
letter
of
a
friend
,
the
authentique
coppie
of
a
contract
,
do
they
not
expresse
the
pleasure
of
the
King
,
the
will
of
the
Father
,
of
the
Iudge
,
of
a
frtend
,
of
such
as
haue
made
any
contract
after
the
same
manner
as
the
vocall
word
and
liuely
voice
?
And
shall
not
wee
make
the
same
account
,
of
the
instructions
,
of
the
Testament
,
of
the
sentence
,
of
the
letters
,
of
the
authentique
coppie
of
the
contract
,
which
our
King
hath
giuen
to
his
Embassadours
,
our
heavenly
Father
hath
left
to
vs
his
children
,
the
Iudge
of
the
whole
world
hath
pronounced
,
the
bridegroome
hath
written
to
his
spouse
,
and
which
the
mediator
betweene
God
and
men
the
Lord
Iesus
hath
sealed
with
his
blood
?
For
had
yee
beleeued
Moses
(
sayth
the
Lord
)
ye
would
haue
beleeued
mee
,
and
neverthelesse
Moses
then
spake
not
,
They
haue
Moses
and
the
Prophets
,
sayd
Abraham
to
the
rich
glutton
,
if
they
heare
not
Moses
and
the
Prophets
,
speaking
of
the
rich
mans
brethren
,
neither
will
they
be
perswaded
though
one
rose
from
the
dead
.
And
yet
who
doubteth
but
that
in
those
dayes
Moses
and
the
Prophets
were
not
liuing
in
the
world
,
nor
spake
vnto
the
world
any
other
way
,
but
in
and
by
their
writings
:
so
true
it
is
that
he
who
imparts
to
vs
his
minde
by
writing
,
doth
speake
and
converse
with
vs
,
albeit
we
heare
not
his
voyce
.
And
therefore
since
we
haue
,
as
wee
acknowledge
on
both
sides
,
the
writings
not
only
of
Moses
and
the
Prophets
,
but
also
of
the
Evangelists
and
Apostles
,
Why
should
not
we
hearken
vnto
Moses
and
the
Prophets
,
vnto
the
Evangelists
and
Apostles
?
why
shall
wee
say
,
vnder
a
pretext
that
they
are
dead
,
that
they
speake
no
more
?
Do
they
not
speake
all
at
this
day
in
the
same
manner
as
Moses
and
the
Prophets
did
when
Abraham
willed
that
we
should
giue
eare
vnto
them
?
And
since
it
is
most
true
that
the
Scripture
is
giuen
by
inspiration
of
God
,
that
it
is
not
of
private
interpretation
,
why
should
not
we
receiue
it
with
the
the
same
reverence
,
which
wee
would
yeeld
vnto
it
,
if
wee
should
heare
him
delivering
it
by
word
of
mouth
vnto
the
Prophets
and
Apostles
?
the
letter
and
the
word
change
not
the
signification
,
neyther
the
force
and
efficacy
of
it
,
like
as
the
voyce
and
sound
(
with
men
of
vnderstanding
addeth
little
or
nothing
vnto
it
.
But
yet
if
we
so
much
desire
the
sound
&
noyse
of
the
voyce
,
let
vs
heare
this
word
propounded
,
let
vs
heare
it
preached
,
let
vs
heare
it
red
.
But
as
we
heare
the
Cryer
&
Sargeants
proclaime
the
ordinances
,
and
decrees
of
the
Court
,
when
they
put
them
in
execution
,
without
attributing
(
for
all
that
)
vnto
them
the
title
&
honour
of
Iudges
:
yea
if
we
find
but
the
coppie
of
them
fixed
in
our
absence
on
our
doores
,
we
read
it
with
reverence
and
readily
obey
it
,
so
that
there
is
no
neede
of
the
personall
presence
of
the
Iudge
,
who
is
sufficiently
enough
present
,
when
he
speaketh
vnto
vs
by
his
decree
:
Let
vs
then
at
least
,
beare
the
same
respect
towards
the
coelestiall
Iudge
and
his
holy
decree
,
which
wee
do
towards
an
earthly
Iudge
,
towards
humaine
ordinances
,
although
we
haue
but
the
coppy
of
it
,
let
vs
read
it
with
humility
,
let
vs
obey
it
with
zeale
,
let
vs
not
require
that
the
invisible
should
make
himselfe
otherwise
visible
vnto
vs
,
that
the
dead
should
rise
from
the
graue
;
yea
let
vs
rather
meditate
on
this
trueth
,
wee
haue
Moses
,
wee
haue
the
Prophets
,
if
wee
heare
not
them
(
to
wit
)
speaking
in
their
writings
,
wee
should
not
a
jot
sooner
be
perswaded
,
if
they
should
rise
againe
from
the
dead
and
speake
vnto
vs
.
CHAP.
10.
The
verification
of
the
second
meanes
of
Nullity
against
the
the
second
allegation
.
WITH
as
little
reason
do
they
accuse
the
Scripture
of
obscurity
:
for
if
they
speake
of
the
matter
handled
in
the
Scriptures
,
every
thought
captiue
vnder
the
obedience
of
Christ
.
In
matter
therefore
of
Religion
,
when
men
goe
not
about
to
constraine
,
For
no
man
comes
to
mee
(
saith
our
Saviour
)
except
the
Father
draw
him
,
alleaging
to
this
purpose
the
Scripture
speaking
of
the
Prophets
,
and
saying
that
they
shall
bee
all
taught
of
God
.
of
the
obscurity
of
the
matter
which
is
handled
in
the
Scripture
,
but
of
that
of
the
phrase
and
manner
of
speaking
and
of
that
of
the
wordes
vsed
by
the
holy
spirit
in
expressing
of
it
,
without
doubt
they
accuse
the
holy
spirit
eyther
of
inability
,
or
vnwillingnesse
to
expresse
himselfe
intelligibly
.
But
neither
the
one
nor
the
other
canne
bee
sayd
of
him
,
without
detracting
either
from
his
wisdome
,
or
his
goodnes
.
Certainly
that
law
of
which
Dauid
speaketh
which
he
magnifieth
so
much
,
for
it's
light
that
he
calleth
it
a
lanthorne
to
his
feete
,
and
a
light
vnto
his
path
,
making
wise
the
simple
,
was
a
written
law
,
was
the
Scripture
,
which
giueth
by
this
reckoning
vnderstanding
not
only
to
the
Prophets
and
great
ones
,
but
also
to
the
most
simple
and
ignorant
,
this
was
the
Scripture
of
which
the
Apostle
speaketh
when
he
sayth
that
whatsoeuer
things
haue
beene
written
afore
time
haue
beene
written
for
our
learning
:
to
be
giuen
by
inspiration
of
God
,
and
profitable
to
teach
and
instruct
;
how
can
this
be
if
it
be
obscure
?
likewise
he
sayth
,
that
Timothy
had
knowne
the
holy
Scriptures
from
his
child
hood
nay
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
his
very
infancie
.
do
we
vse
to
reade
darke
,
obscure
authors
vnto
little
children
?
It
was
the
Scripture
which
the
Apostle
Saint
Peter
calleth
a
light
that
shineth
in
a
darke
place
.
And
here
it
may
be
some
will
say
vnto
vs
that
it
cannot
be
denyed
,
That
in
those
things
that
are
most
plainly
sette
downe
in
the
Scripture
are
contained
all
things
which
concerne
faith
and
good
manners
.
For
as
touching
what
is
over
,
and
aboue
that
,
the
whole
militant
Church
were
it
vnited
in
one
,
were
not
able
to
expound
all
the
obscure
places
in
the
Scripture
,
otherwise
she
would
not
haue
beene
,
so
vncharitable
as
not
to
haue
taken
care
to
haue
furnished
her
children
with
an
ample
and
authenticke
conmentary
,
which
might
make
all
the
Scripture
cleare
and
without
obscurity
;
And
as
touching
preaching
and
commentaries
,
they
serue
not
alwayes
to
illustrate
,
and
explaine
,
but
oftentimes
to
delate
and
amplifie
,
and
when
they
do
illustrate
,
they
do
it
not
by
any
light
borrowed
elsewhere
then
from
the
Scripture
itselfe
,
interpreting
the
Scriptures
by
the
Scriptures
themselues
following
therein
the
Councell
of
the
Fathers
,
and
the
practice
of
the
Levites
,
of
whom
it
is
written
that
they
did
read
in
the
booke
of
the
law
of
God
expounding
it
,
and
rendring
the
true
sense
of
it
,
causing
it
to
be
vnderstood
by
the
Scripture
.
So
that
we
way
iudge
of
the
sense
of
that
which
is
obscure
,
by
the
sense
of
that
which
is
cleare
,
&
likewise
discerne
whether
the
interpretation
be
agreable
to
the
place
of
the
Scriptures
,
by
that
which
goeth
before
,
and
followeth
after
,
whereas
in
a
place
that
is
difficult
,
to
speake
properly
,
when
the
interpretation
of
it
is
given
cannot
be
receiued
but
vpon
credit
,
and
with
relation
to
the
authority
of
the
interpretors
,
because
in
such
a
case
wee
cannot
see
the
correspondence
that
is
betweene
the
Text
and
the
commentary
,
the
words
and
the
sense
,
which
cannot
be
said
of
good
&
whole
some
interpretation
of
the
Scripture
which
therefore
ought
not
to
bee
condemned
of
obscurity
.
CHAP.
11.
The
verification
of
the
second
meanes
of
Nullity
against
the
third
and
fourth
allegation
▪
The
third
accusation
of
ambiguitie
is
as
vniust
as
the
two
former
;
for
if
the
Scripture
had
beene
ambiguous
,
and
capable
of
divers
interpretations
,
how
had
it
bin
possible
for
the
Apostle
S●
Paul
to
convince
the
Iewes
by
the
Scriptures
?
can
one
by
any
saying
having
an
ambiguous
and
double
meaning
,
force
the
vnderstanding
and
the
conscience
of
an
obdurate
and
obstinate
enemy
?
how
could
the
Iewes
of
Berea
examine
by
the
Scripture
the
doctrine
of
the
same
Apostle
S.
Paul
?
That
which
is
ambiguous
,
and
may
bee
bent
too
and
fro
can
it
serue
for
a
rule
?
the
question
not
beeing
of
a
Lesbian
rule
which
is
rather
ruled
then
doth
rule
,
and
measured
,
then
it selfe
a
measure
,
which
is
bowed
and
bended
whither
soever
wee
list
,
but
of
a
certaine
and
constant
rule
which
is
alwayes
the
same
.
And
how
did
our
Lord
imploy
,
not
only
his
authority
,
as
the
sonne
of
God
,
but
the
Scripture
it selfe
,
when
he
would
proue
the
resurrection
of
the
dead
against
the
Sadduces
,
and
so
pregnantly
that
even
the
Deuill
himselfe
with
all
his
sophistry
could
not
answere
the
argument
,
shall
we
thinke
hee
proued
a
truth
which
he
vndertooke
to
cleare
,
and
put
out
of
all
doubt
by
a
passage
,
the
sense
whereof
was
doubtfull
and
vncertaine
?
And
what
,
(
for
we
also
alleage
the
Fathers
)
are
not
both
Athanasius
and
S.
Augustine
of
this
opinion
?
that
by
a
due
consideration
had
of
what
goeth
before
,
and
what
followeth
after
,
and
by
the
consent
and
agreement
it
hath
with
the
Principall
scope
of
the
matter
which
is
there
treated
of
,
the
Scriptures
are
to
be
interpreted
against
hereticks
.
How
could
it
be
showne
by
the
same
Scriptures
which
is
yet
dayly
practised
that
a
false
and
hereticall
interpretation
doth
not
agree
to
the
Scripture
?
And
finally
is
it
in
conscience
seemly
in
calling
the
Scriptures
ambiguous
,
to
brand
them
,
and
disgrace
them
so
farre
,
as
to
fasten
vpon
them
the
marke
of
Satans
Oracles
?
If
they
had
beene
such
;
if
Tertullian
had
beleeued
them
to
be
such
,
the
hereticks
had
never
given
them
occasion
to
call
them
,
hee
himselfe
had
never
called
them
,
Lucifugas
Scripturarum
,
such
as
shunne
and
flie
the
Scripture
as
the
oule
or
batte
doth
the
cleare
sun-shine
.
The
fourth
accusation
of
the
imperfection
of
the
Scripture
is
noe
lesse
grevious
,
and
vnjust
:
for
since
the
Scripture
hath
beene
ordained
of
God
to
make
men
wise
unto
saluation
,
and
perfect
vnto
every
good
worke
.
It
must
without
doubt
containe
all
doctrine
necessary
to
salvation
,
otherwise
it
could
not
attaine
its
end
.
And
since
Scripture
it selfe
doth
promisse
this
so
exact
and
perfect
doctrine
,
either
its
witnesse
is
not
of
God
,
or
what
it
testifies
of
it selfe
is
true
.
Nay
which
is
more
,
God
hath
expressely
prohibited
to
adde
to
it
,
or
to
diminish
any
thing
from
it
.
And
if
this
hath
had
place
in
the
old
Testament
,
shall
it
not
in
the
new
which
is
much
more
full
and
perfect
?
it
is
not
to
bee
beleeued
.
Let
vs
then
adore
,
as
Tertullian
speaketh
,
the
fulnesse
of
the
Scriptures
,
and
let
vs
not
heare
(
as
Athanasius
speaketh
)
neither
receiue
any
thing
besides
or
aboue
them
in
that
which
concernes
the
doctrine
of
faith
.
For
touching
the
policy
,
&
ceremonies
vsed
in
the
Church
;
it
is
another
matter
,
wee
avouch
that
the
Fathers
did
not
thinke
themselues
bound
to
giue
an
accompt
of
them
by
the
Scripture
.
But
a
great
part
of
those
ceremonies
vsed
in
their
times
hath
bin
quite
abolished
,
so
that
they
are
no
longer
in
vse
,
no
not
in
the
Romish
Church
,
which
notwithstanding
doth
glory
so
much
for
keeping
&
observing
of
traditions
approued
by
antiquity
,
&
receiued
for
Apostolicall
.
CHAP.
12.
The
verification
of
the
second
meanes
of
nullity
against
the
fift
allegation
.
TOuching
the
fift
allegation
that
the
Scripture
cannot
be
the
rule
,
seeing
it
cannot
put
an
end
to
the
dissentions
of
them
,
who
make
profession
to
keepe
themselues
strictly
vnto
it
,
is
also
wonderfully
perverse
.
For
question
is
not
made
of
such
a
rule
,
as
vnto
which
,
all
those
should
truly
and
indeed
conforme
themselues
,
who
make
a
shew
so
to
do
,
neither
of
finding
such
a
Iudge
,
as
all
they
who
professe
to
yeeld
,
&
referre
themselues
to
his
judgement
,
should
in
effect
performe
it
:
so
long
as
the
Church
shall
be
militant
here
on
earth
,
such
a
rule
,
such
a
Iudge
will
not
be
found
.
But
the
question
is
of
finding
a
rule
,
of
finding
a
Iudge
,
to
whom
whosoever
shall
submit
himselfe
,
to
which
whosoever
shall
conforme
himselfe
,
shall
not
disagree
from
those
who
do
the
like
?
Otherwise
albeit
that
passion
,
and
malice
hinder
not
that
men
may
seeme
to
hold
themselues
to
one
certaine
rule
,
of
which
the
doctrine
is
evident
and
playne
,
for
to
disguise
the
businesse
and
colour
over
a
bad
cause
these
vices
notwithstanding
will
not
suffer
vs
in
truth
to
conforme
our selues
thereunto
,
as
is
seene
in
the
example
of
the
heretiques
aboue
alleaged
,
who
did
protest
to
keepe
themselues
to
the
Councell
of
Nice
,
and
to
the
traditions
of
the
Fathers
.
Moreover
we
do
not
seeke
a
rule
to
which
whosoever
conformeth
himselfe
doth
it
wholy
in
all
points
.
For
it
is
well
knowne
that
the
Fathers
did
conforme
themselues
to
the
patterne
of
the
Scripture
,
to
the
consent
of
the
Church
,
and
yet
which
of
them
hath
done
it
so
exactly
?
all
of
them
by
reason
of
humaine
infirmity
,
disagreing
one
with
another
,
and
oftentimes
from
themselues
.
He
that
shall
say
,
that
therefore
God
speaking
in
the
scripture
is
not
Iudge
,
by
the
same
reason
should
bee
forced
to
conclude
,
that
neither
the
Church
it selfe
is
Iudge
.
But
the
question
is
of
finding
a
Iudge
,
a
rule
which
might
cause
agrement
at
least
in
the
Principall
points
,
amongst
all
those
who
sincerely
desire
the
knowledge
of
truth
.
There
were
betwixt
the
Christians
and
the
Iewes
great
controversies
,
they
protested
both
the
one
and
the
other
that
the
Scripture
was
the
rule
.
And
St
Paul
that
hee
taught
nothing
but
what
the
Prophets
had
foretold
.
And
the
Iewes
would
receiue
no
other
doctrine
,
but
that
of
Moses
and
the
Prophets
:
ceased
he
therefore
to
convince
the
Iewes
by
the
Scriptures
,
and
apply
them
as
the
rule
against
them
?
And
vnder
colour
that
the
Iewes
boasting
themselues
in
Moses
writings
,
agreed
not
with
the
Lords
,
who
made
as
much
or
more
reckoning
of
them
,
did
he
forbeare
to
tel
them
,
had
yee
beleeued
Moses
,
yee
would
haue
beleeued
mee
,
for
hee
wrote
of
mee
:
but
if
yee
beleeue
not
his
writings
how
shall
ye
beleeue
my
words
?
and
in
the
verse
immediately
going
before
.
Do
not
thinke
that
I
will
accuse
you
to
the
Father
,
there
is
one
that
will
accuse
you
,
euen
Moses
in
whom
you
trust
.
CHAP.
13.
The
verifying
of
the
second
meanes
of
Nullity
against
the
sixt
allegation
.
BVT
if
hereticks
for
answere
vnto
the
sixt
accusation
,
lay
claime
to
the
Scripture
,
it
is
not
in
effect
and
indeede
but
only
in
shew
.
and
therefore
as
those
who
make
some
false
Demonstrations
in
the
Mathematicks
,
although
they
make
vse
of
principles
of
the
science
,
are
notwithstanding
refuted
and
convinced
by
the
same
principles
,
and
therefore
their
errour
is
no
ways
preiudicious
to
the
authority
and
certainty
of
the
Mathematicks
:
even
so
the
hereticks
,
albeit
for
to
cloake
their
heresie
,
they
teere
in
peeces
the
Scripture
,
and
wrest
it
to
their
sence
,
ought
neverthelesse
to
bee
convinced
,
no
otherwise
,
then
by
the
same
Scriptures
of
which
the
Lord
hath
left
vnto
vs
a
notable
example
in
his
person
,
when
being
tempted
by
Satan
who
applyed
and
vsed
against
him
the
scripture
,
he
repelled
the
temptation
by
the
same
scripture
:
the
holy
Fathers
also
did
they
leaue
of
to
beate
downe
heresie
,
even
so
farre
as
to
put
it
to
death
,
by
this
sword
of
the
spirit
,
albeit
that
heresie
also
in
shew
made
vse
of
it
.
Truly
the
hereticks
forge
their
heresie
first
in
their
heads
,
and
then
afterwards
seeke
it
in
the
Scripture
,
that
if
their
controversies
were
to
be
determined
by
it
,
they
would
not
subsist
,
as
very
well
said
Tertullian
,
who
had
never
suffered
himselfe
to
be
carried
away
to
the
vaine
fancies
of
Montanus
,
if
he
had
firmely
held
this
his
Maxime
.
CHAP.
14.
The
verifying
of
the
second
meanes
of
Nullity
against
the
seaventh
allegation
.
AS
for
the
Councels
if
wee
liued
in
the
times
of
the
Apostles
,
wee
should
thinke
it
very
expedient
to
intreate
them
to
assemble
themselves
in
a
Councell
to
determine
our
controversies
:
Their
quality
,
the
authority
of
their
charge
,
or
rather
the
extraordinary
gifts
,
and
the
particular
assistance
of
the
holy
Ghost
,
giuing
them
this
advantage
of
being
both
able
and
willing
to
judge
infalliblie
;
humaine
ignorance
would
not
blinde
their
eies
that
they
could
not
see
the
truth
,
and
the
feare
of
a
Pope
,
of
an
Emperour
,
of
Kings
,
would
not
hinder
them
to
vtter
it
.
But
we
stand
not
now
at
this
day
,
on
such
termes
,
this
infallibility
is
no
where
to
bee
found
,
there
are
no
more
Prophets
,
no
Evangelists
but
only
as
they
exhibite
themselues
to
vs
in
their
writings
:
every
leader
of
the
Church
taken
a
part
,
is
subiect
to
erre
,
&
all
vnited
together
in
one
body
,
bring
with
them
their
portion
of
infirmity
,
the
weaknesse
of
humane
nature
,
passion
,
particular
interest
may
intermingle
themselues
into
their
consultations
,
and
so
hoodwinke
their
eyes
that
they
cannot
see
the
truth
,
or
so
tye
their
tongues
that
they
cannot
vtter
it
.
Witnesse
the
trueth
of
this
the
history
of
the
Councel
of
Trent
,
*
set
forth
by
those
who
were
engaged
more
then
ordinary
to
couer
its
shame
,
But
here
it
may
be
sayd
,
hath
not
then
the
Lord
in
vaine
promised
his
assistance
,
if
wee
should
yet
doubt
of
the
infallibility
of
the
determinations
of
the
Councels
?
if
they
be
gathered
together
in
his
name
,
if
they
seeke
him
in
trueth
.
But
who
canne
discerne
who
are
they
;
if
not
by
the
holinesse
of
their
constitutions
,
which
if
it
be
not
found
in
them
,
wee
are
not
bound
to
beleeue
that
they
were
assembled
in
the
name
of
Christ
,
nor
consequently
that
they
haue
beene
made
pertakers
of
the
benefit
of
such
an
excellent
promise
.
Saint
Augustine
well
knew
this
truth
when
hee
affirmed
that
the
Councells
even
those
which
are
generall
may
be
corrected
and
reformed
.
To
what
good
then
serue
the
Councels
?
truly
oftentimes
they
are
so
farre
from
beeing
good
,
that
they
are
pernicious
:
for
if
the
number
of
those
which
are
good
bee
the
lesse
without
doubt
the
multitude
will
carry
it
,
and
it
will
bee
as
the
Councell
of
the
foure
hundred
Prophets
and
one
,
holden
in
the
presence
of
Iehosaphat
,
and
Ahab
,
where
the
400
evill
prophets
crushed
the
one
good
,
and
carried
it
notwithstanding
all
the
resistance
he
could
make
.
For
which
cause
the
Religious
wisdome
of
holy
Athanasius
cannot
sufficiently
be
praised
,
opposing
himselfe
against
them
,
who
required
Synodes
vnder
pretence
of
reforming
the
faith
,
in
alleadging
vnto
them
that
wee
haue
the
Scripture
more
proper
for
this
purpose
then
any
other
meanes
whatsoeuer
,
yea
that
because
hee
doubted
least
the
multitude
of
the
worser
part
might
sway
the
ballance
.
In
the
time
of
Gregorie
Nazianzen
things
were
come
to
such
a
height
of
corruption
,
that
being
summoned
by
Procopius
in
the
Emperours
name
to
come
to
a
Synode
,
that
hee
never
saw
any
good
issue
of
a
synode
.
But
when
a
Councell
may
bee
held
composed
of
men
well
red
in
the
Scripture
,
zealous
of
the
glory
of
God
,
louers
of
the
peace
of
the
Church
,
there
is
no
doubt
but
such
an
assembly
may
bring
forth
much
good
,
because
it
might
cleare
,
that
which
is
difficult
,
not
by
it's
owne
authority
,
but
by
it's
sufficiencie
.
Even
as
when
a
window
is
opened
by
a
strong
dextrous
hand
,
which
was
shut
vp
before
;
the
more
weake
and
vnable
who
could
not
open
it
,
do
see
the
sun
,
perceiue
the
opening
,
not
because
of
any
authority
of
him
that
opened
it
,
but
by
reason
of
his
strength
,
&
dexterity
manifesting
it selfe
by
a
visible
and
sensible
effect
.
But
such
Councels
we
may
rather
wish
then
looke
for
.
The
deluge
of
vices
which
hath
overflowed
Christendome
having
drawne
vpon
vs
this
horrible
judgement
.
Such
was
that
first
Councell
of
Nice
,
that
tooke
the
Scripture
onely
for
the
rule
and
square
of
it's
judgement
,
and
refused
not
to
submit
it selfe
to
the
touchstone
and
triall
,
as
S●
Athanasius
witnesseth
,
proposing
to
other
Councels
,
or
rather
conventicles
,
the
example
of
this
Councels
modesty
to
make
them
blush
with
shame
and
confound
their
pride
.
And
indeed
it
was
a
remarkable
thing
,
that
the
Fathers
protested
that
they
would
not
vse
the
authority
of
the
Councell
of
Nice
against
the
Arrians
,
but
of
the
scripture
,
vpon
which
the
Councell
of
Nice
is
founded
,
what
shall
wee
then
conclude
,
but
that
wee
ought
to
approue
of
the
good
Councells
,
receiue
their
ordinances
with
reverence
,
not
because
they
could
not
erre
,
but
if
so
they
haue
not
erred
,
and
argue
in
this
manner
against
Heretickes
,
when
matter
of
right
is
called
in
question
.
The
Councell
hath
so
concluded
according
to
the
Scripture
,
therefore
it
is
true
:
and
not
after
this
manner
.
The
Councell
hath
so
concluded
,
therefore
it
is
so
.
But
in
matter
of
fact
and
touching
history
,
to
judge
what
is
that
which
is
vniversally
beleeued
and
receiued
,
and
by
the
greater
part
,
wee
may
wel
conclude
from
the
determination
of
an
Oecumenicall
Councell
,
that
it
is
beleeued
and
receiued
generally
:
And
therefore
the
Councells
also
are
good
for
this
purpose
to
stoppe
the
mouth
of
Hereticks
,
who
might
pretend
the
consent
of
the
Church
,
and
by
such
a
protestation
giue
some
scandall
to
the
weaker
,
which
by
this
meanes
may
easily
be
taken
away
.
Truly
if
the
Councels
had
thought
that
their
consultations
should
be
approued
,
because
of
their
authority
simply
;
&
not
much
more
rather
,
for
the
truth
of
them
,
and
their
conformity
with
the
Scriptures
,
they
had
never
inserted
in
their
acts
the
places
of
Scripture
,
the
reasons
on
which
they
grounded
themselues
,
they
had
never
framed
vs
,
a
man
may
say
,
a
verball
processe
of
all
that
had
passed
,
but
they
would
haue
contented
themselues
to
haue
inserted
the
Canons
only
without
any
further
declaration
,
but
not
proceeding
after
this
manner
,
they
would
giue
vs
a
reason
of
their
deliberation
,
and
recommend
themselues
famous
,
not
by
the
vsurpation
of
a
soveraigne
authority
,
but
by
a
declaration
and
exposition
of
the
trueth
,
that
so
our
faith
might
not
bee
grounded
vpon
humane
authority
,
but
vpon
that
of
the
living
God
.
And
truly
to
what
end
is
the
ceremony
of
laying
the
bible
vpon
the
table
in
a
Councell
;
is
it
not
to
declare
that
it's
authority
is
ruled
by
a
Law
?
and
as
a
Iudge
in
a
politicke
estate
,
who
hath
the
Princes
Law
for
his
rule
,
ought
to
judge
according
to
that
law
,
and
is
accountable
for
his
judgement
:
so
are
the
Councels
to
determine
according
to
the
Scripture
,
and
are
bound
to
make
apparant
vnto
the
conscience
,
as
much
as
lyes
in
them
,
that
they
haue
judged
according
vnto
it
:
but
some
may
say
,
Councels
at
lest
are
subordinate
Iudges
.
Bee
it
so
;
but
wee
seeke
a
Soveraigne
Iudge
,
a
Iudge
from
whom
it
is
not
lawfull
to
appeale
,
an
infallible
Iudge
.
This
authority
,
this
priviledge
cannot
bee
giuen
to
Councels
.
Wee
seeke
a
Iudge
that
is
alwaies
on
bench
giving
audience
,
a
Iudge
to
whom
wee
may
at
all
times
haue
recourse
,
and
such
Councels
cannot
bee
.
CHAP.
15.
The
verifying
of
the
second
meanes
of
Nullity
against
the
eight
allegation
by
declaring
the
impertinasy
thereof
.
THe
last
point
remaineth
to
be
cleared
,
to
wit
,
whether
the
vncertainty
of
humane
iudgement
canne
cause
that
God
speaking
in
the
Scripture
should
not
bee
fit
to
be
our
Iudge
,
since
a
man
cannot
know
,
neither
who
hath
,
nor
whether
he
himselfe
hath
the
holy
spirit
,
or
not
,
And
here
first
of
all
could
wee
answere
that
touching
the
matter
in
hand
,
the
question
is
not
whether
wee
canne
know
immediately
,
or
as
the
Schoole
speaketh
à
priori
,
who
hath
the
holy
Ghost
:
but
onely
who
speaketh
according
to
the
Scriptures
,
which
being
resolued
,
by
conferring
the
Scriptures
,
with
that
which
is
proposed
,
wee
may
easily
conclude
,
if
passion
and
malice
darken
not
the
vnderstanding
who
proposeth
the
words
of
the
holy
Ghost
,
and
by
this
meanes
discerne
à
posteriori
as
they
say
who
hath
the
spirit
,
seeing
that
in
regard
of
Pastors
and
Doctors
none
preach
the
word
of
the
spirit
but
those
to
whom
the
spirit
hath
suggested
them
,
how
wicked
and
detestable
soever
otherwise
they
may
bee
.
So
that
the
question
is
brought
to
matter
of
fact
,
to
witte
;
who
proposeth
that
which
is
contained
in
the
Scripture
,
which
question
is
cleared
in
examining
the
Doctrine
proposed
by
the
Scripture
;
as
the
proportion
of
a
building
is
knowne
by
applying
of
the
square
and
levell
.
For
example
,
the
Iewes
of
Boerea
did
not
directly
and
à
priori
inquire
whether
Saint
Paul
when
hee
preached
vnto
them
was
inspired
of
the
holy
spirit
,
or
no
;
it
had
beene
an
impossible
thing
for
them
,
seeing
it
is
the
property
of
God
alone
to
bee
the
searcher
of
hearts
.
But
they
made
inquirie
for
all
that
whether
Saint
Paul
did
speake
according
to
the
Scriptures
,
and
hauing
by
conferring
of
Saint
Pauls
doctrine
with
the
Scriptures
,
discovered
the
conformity
,
and
how
they
answered
the
one
to
the
other
,
they
judged
truly
,
&
as
indeed
it
was
,
to
wit
,
that
Saint
Paul
spake
not
of
himselfe
,
but
by
the
holy
spirit
.
Yea
the
Ancients
themselues
,
hauing
to
do
with
heretickes
who
made
shew
to
hold
the
Scripture
for
their
rule
,
haue
not
refused
to
dispute
before
a
Pagan
Iudge
,
who
although
by
reason
of
his
vnbeliefe
hee
was
not
capable
to
judge
whether
of
two
parties
maintained
the
truth
,
pronounced
neverthelesse
and
very
happily
which
of
the
two
concluded
most
conformably
to
the
Scripture
,
which
both
the
one
and
the
other
alleaged
for
their
purpose
,
but
the
same
sufficeth
vs
at
this
day
in
our
controversies
:
for
if
it
be
apparant
who
speake
according
to
the
Scriptures
,
no
man
who
maketh
profession
of
Christianity
doubting
of
the
Scripture
,
the
conclusion
will
bee
plaine
and
evident
,
that
whosoever
hee
be
,
speakes
according
to
truth
,
and
by
the
spirit
of
truth
:
There
is
much
difference
betweene
beleeuing
the
Principles
of
Christian
Religion
,
and
judging
who
teach
most
conformably
to
those
principles
.
To
the
first
,
faith
and
the
illumination
of
the
holy
spirit
,
are
absolutely
necessary
:
for
the
second
,
common
sense
is
sufficient
.
To
beleeue
that
the
Scripture
is
true
,
when
it
teacheth
vs
that
there
is
but
one
God
,
that
the
Father
is
God
,
the
Sonne
God
,
and
the
holy
Ghost
also
,
that
the
Father
is
not
the
Sonne
nor
the
holy
Ghost
,
neither
the
one
nor
the
other
,
for
this
faith
onely
is
required
.
But
to
inferre
from
thence
that
the
nature
of
God
is
one
in
number
,
that
the
persons
of
the
Trinity
are
distinct
,
yet
not
divided
,
that
they
communicate
in
one
and
the
same
nature
,
for
this
I
say
common
sense
alone
sufficeth
,
which
cannot
deny
the
consequent
,
the
truth
of
the
antecedent
once
granted
,
which
without
all
doubt
cannot
bee
comprehended
but
by
faith
.
It
is
then
in
vaine
to
aske
who
shall
judge
of
the
consequences
,
as
if
a
man
hauing
learned
in
a
historie
how
many
companies
and
how
many
souldiers
in
every
company
were
in
an
army
,
how
many
troopes
of
horse
,
and
how
many
horsemen
in
every
troope
,
one
should
demand
who
shall
judge
whether
the
number
of
the
souldiers
of
which
the
army
did
consist
be
rightly
collected
from
thence
:
In
like
manner
if
we
can
proue
by
the
Scripture
that
,
that
which
Christ
gaue
to
his
disciples
,
was
bread
broken
,
and
if
wee
proue
by
the
same
Scripture
that
the
body
of
Christ
is
not
broken
in
the
Eucharist
,
and
that
yet
much
lesse
the
bread
broken
is
Christs
body
,
to
demand
here
who
shall
judge
whether
a
man
may
inferre
from
hence
that
the
Lord
gaue
not
vs
externally
his
own
body
in
the
Eucharist
is
all
one
as
to
aske
,
who
hath
common
sense
.
Likewise
,
when
the
Apostle
sayth
,
that
wee
are
saued
by
grace
,
through
faith
,
and
that
not
of
our selues
,
it
is
the
gift
of
God
,
not
of
workes
least
any
man
should
Boast
,
If
it
bee
asked
here
who
shall
judge
,
whether
it
can
be
gathered
from
hence
,
that
wee
are
not
saved
by
the
merit
of
our
workes
,
but
by
faith
,
wholly
relying
vpon
this
grace
,
without
hauing
merited
it
our selues
by
any
workes
of
ours
?
is
not
this
to
aske
how
a
man
might
know
that
hee
is
in
his
senses
?
But
if
the
consequence
bee
so
obscure
,
that
it
is
harde
to
judge
of
it
,
this
is
an
argument
that
there
is
no
consequence
at
all
:
the
nature
of
which
is
such
,
that
in
a
manner
it
forceth
our
vnderstanding
to
yeeld
vnto
it
,
and
to
allow
of
it
,
albeit
we
had
studied
in
no
other
logicke
then
that
of
nature
.
CHAP.
16.
The
verifying
of
the
second
meanes
of
Nullity
against
the
eight
allegation
by
declaring
the
vntrueth
thereof
.
BVT
if
wee
proceede
so
farre
as
to
demand
how
we
may
know
,
whether
the
Scripture
bee
the
coppy
of
the
declared
will
of
God
,
since
a
man
cannot
know
,
neither
who
hath
,
nor
whether
hee
himselfe
hath
the
spirit
of
God
or
no
;
the
answere
is
very
easie
,
hee
who
knoweth
not
whether
he
hath
the
spirit
or
no
,
belongs
not
to
Christ
;
and
therefore
it
is
not
strange
if
he
knowes
not
the
voyce
of
Christ
;
but
all
those
who
belong
to
Christ
are
made
partakers
of
his
spirit
.
If
any
man
hath
not
the
spirit
of
Christ
hee
is
none
of
his
.
As
many
as
are
led
by
the
spirit
of
God
,
they
are
the
sonnes
of
God
,
they
haue
not
receiued
the
spirit
of
bondage
againe
to
feare
,
but
the
spirit
of
adoption
which
cryeth
Abba
Father
in
their
hearts
.
The
spirit
it selfe
beareth
witnesse
to
their
spirit
,
that
they
are
the
children
of
God
.
They
are
sealed
vntill
the
redemption
of
the
purchased
possession
,
hee
is
vnto
them
a
spirit
of
wisdome
and
reuelation
:
They
are
the
sheepe
of
Christ
,
they
heare
and
know
the
voyce
of
their
sheepheard
.
They
follow
him
,
and
the
voice
of
a
stranger
they
will
not
follow
but
will
flie
from
him
,
for
they
know
not
his
voyce
.
The
Father
driues
them
to
Christ
,
they
are
taught
of
God
,
they
haue
learned
of
the
Father
,
Christ
dwels
there
by
faith
.
Their
bodies
are
the
temples
of
the
holy
Ghost
.
And
those
who
are
adorned
and
enriched
so
sumptuously
,
can
they
bee
ignorant
of
the
excellencie
of
the
diamond
,
and
the
magnificencie
of
the
riches
which
they
possesse
?
Those
who
are
enlightened
with
such
a
light
,
vpon
whom
the
Lord
causeth
the
day
to
spring
from
on
high
to
shine
,
and
the
light
of
his
countenance
to
airse
,
to
whom
he
is
the
sun
and
buckler
,
the
sunne
of
righteousnesse
,
bearing
health
vnder
his
wings
,
whose
eyes
hee
hath
enlightened
,
can
they
doubt
whether
they
walke
in
his
light
?
Shall
the
naturall
man
by
his
reason
comprehend
that
he
discourseth
,
and
the
spirituall
man
shall
not
hee
discerne
by
the
spirit
,
that
hee
hath
the
spirit
?
And
here
some
man
may
say
vnto
vs
;
But
how
many
may
bee
found
who
boast
,
nay
who
thinke
verily
they
haue
the
spirit
,
and
yet
are
grossely
deceiued
;
how
many
haue
the
spirit
,
and
yet
erre
oftentimes
in
their
iudgements
?
and
indeede
it
is
so
:
but
is
it
not
either
a
strange
perversity
,
or
indiscretion
,
to
inferre
from
thence
that
none
can
know
,
that
none
can
judge
and
discerne
assuredly
to
salvation
,
the
spirituall
things
which
God
hath
revealed
outwardly
to
his
by
his
word
,
&
inwardly
by
his
spirit
?
For
do
we
not
see
amongst
men
how
many
there
are
who
glory
and
deceiue
themselues
with
a
false
opinion
of
wisdome
,
being
indeed
imprudent
&
foolish
,
&
yet
whosoever
would
conclude
from
thence
,
that
hee
who
is
truly
wise
,
cannot
know
that
hee
is
so
;
should
bring
into
the
world
not
that
of
the
Academiques
,
but
even
the
Pyrronian
suspence
of
judgment
.
If
then
the
boasting
and
vanity
of
a
foole
,
cannot
prejudice
the
assured
knowledge
,
which
hee
who
is
wise
can
,
and
ought
to
haue
of
wisdome
;
no
more
can
the
false
perswasions
of
hypocrites
which
proceede
from
the
illusion
of
Satan
,
shake
the
certainty
of
that
assurance
which
proceedeth
from
the
sense
and
feeling
of
the
spirit
dwelling
in
the
heart
of
the
spirituall
man
,
and
giuing
as
wee
haue
said
,
testimony
to
his
spirit
.
Yea
the
conformity
of
his
motions
with
the
word
of
the
Scripture
,
assures
and
strengthens
him
,
and
putteth
a
difference
betweene
the
sence
and
feeling
he
hath
,
and
that
which
ariseth
from
the
false
illusion
of
Satan
,
which
hath
no
other
rule
then
it selfe
.
From
the
same
fountaine
either
of
malice
or
vnadvisednesse
it
proceedes
that
vnder
pretence
that
those
who
haue
receiued
the
spirit
do
erre
sometimes
,
they
would
conclude
,
that
in
that
which
is
necessary
to
salvation
they
cannot
passe
any
certaine
judgement
:
for
the
wisest
in
the
knowledge
of
worldly
businesses
may
offend
against
the
rules
of
wisdome
,
and
yet
who
will
deny
for
all
this
but
they
can
giue
advise
and
sure
counsell
.
Wee
say
,
sure
,
according
to
the
rules
of
wisdome
:
For
no
man
can
answere
for
the
event
which
is
oftentimes
contrary
to
the
wisedome
of
Counsell
and
favoureth
rash
attempts
.
The
learned
are
ignorant
of
many
things
,
but
not
of
such
without
which
they
cannot
deserue
that
name
.
As
then
the
prudent
differ
not
from
fooles
in
this
that
they
never
commit
any
follies
,
but
in
this
that
their
follies
are
not
grosse
,
are
not
ordinary
,
and
as
the
difference
that
is
between
the
learned
&
the
ignorant
consists
in
that
which
is
the
Principall
in
the
Science
which
he
professeth
.
The
ignorant
on
the
contrary
is
either
ignorant
of
all
,
or
knowes
very
little
,
and
even
that
little
which
hee
knowes
to
speake
properly
hee
knowes
not
.
So
the
difference
that
is
betweene
the
man
spiritually
wise
,
&
him
that
is
ignorant
according
to
the
spirit
,
it
is
not
in
this
that
the
Spirituall
man
never
,
but
in
that
hee
erres
not
grossely
and
ordinarily
:
Not
in
that
hee
knowes
all
,
but
in
that
hee
knowes
all
that
which
is
necessary
in
his
profession
,
whereas
hee
that
is
spiritually
foolish
and
ignorant
,
erres
almost
alwayes
,
erres
ordinarily
,
is
ignorant
of
that
which
is
necessary
that
he
should
know
for
the
making
of
himselfe
such
as
hee
professeth
himselfe
to
bee
.
And
euen
as
there
is
a
great
disproportion
betweene
fooles
and
wisemen
in
the
ordinary
course
and
cariage
of
their
liues
;
betweene
the
learned
and
ignorant
in
the
knowledge
of
good
arts
,
and
yet
all
the
wise
in
that
kind
are
not
equally
wise
,
nor
all
the
learned
equally
learned
,
nay
in
that
very
humane
and
secular
wisedome
,
and
learning
,
there
is
no
one
perfectly
wise
,
perfectly
learned
:
so
great
is
the
difference
betweene
those
whom
God
hath
enlightned
with
his
knowledge
,
and
those
whom
the
eyes
of
their
vnderstanding
the
God
of
this
world
hath
blinded
,
and
yet
there
is
no
one
amongst
them
all
,
who
hath
attained
to
the
highest
degree
of
perfection
.
Wee
conclude
then
,
that
as
those
that
belong
not
to
the
Lord
,
cannot
assure
themselues
of
his
spirit
,
and
by
consequent
cannot
discerne
his
word
vnto
saluation
:
so
all
those
that
are
his
,
do
feele
the
efficacie
of
his
spirit
in
their
hearts
,
euen
as
they
feele
and
finde
in
themselues
by
experience
the
vse
of
reason
;
and
judge
by
the
spirit
of
spirituall
things
proposed
in
the
word
,
after
the
same
manner
as
by
reason
,
they
judge
of
things
that
canne
bee
comprehended
by
it
.
It
sufficeth
vs
to
haue
proued
that
the
faithfull
haue
an
assured
and
certaine
rule
in
the
Scripture
.
CHAP.
17.
The
verifying
of
the
third
meanes
of
nullity
against
the
allegations
.
And
by
these
reasons
wee
thinke
wee
haue
made
good
the
two
first
meanes
of
Nullity
proposed
against
the
eight
allegations
;
It
remaineth
that
wee
verifie
the
third
,
to
wit
,
that
they
tend
to
the
subversion
of
Christian
Religion
.
To
come
then
to
the
point
,
let
vt
first
of
all
consider
that
their
ayme
is
to
proue
that
a
Christian
can
haue
no
assurance
of
his
Religion
of
that
which
he
ought
to
beleeue
,
by
the
Scripture
,
because
it
is
dumbe
,
obscure
,
ambiguous
,
imperfect
,
which
cannot
assure
those
who
depend
on
it
,
and
may
bee
alleaged
in
favour
of
heretickes
.
If
that
detestable
opinion
bee
once
engrafted
in
the
heart
,
as
it
is
set
forth
and
maintained
by
word
,
and
writing
,
what
will
become
I
pray
you
of
the
authority
of
the
Church
,
which
is
grounded
vpon
the
Scripture
?
if
the
foundation
of
it
be
so
falty
,
is
it
not
to
bee
feared
that
the
building
will
sinke
?
If
a
Christian
cannot
,
yea
ought
not
to
ground
himselfe
vpon
the
Scripture
by
reason
of
these
pretended
imperfections
,
with
what
confidence
shall
hee
ground
himselfe
vpon
the
authority
of
the
Church
,
which
hath
no
other
foundation
,
then
this
foundation
so
imperfect
,
if
the
foresaid
allegations
be
true
?
But
if
the
one
and
the
other
proppe
of
faith
faile
,
this
of
the
scripture
,
and
consequently
that
of
the
authority
of
the
Church
grounded
on
the
Scripture
,
(
as
of
necessity
when
the
foundation
is
vndermined
,
those
that
leane
vpon
the
wall
must
fall
together
with
the
wall
)
what
will
become
of
the
authority
,
of
the
assurance
of
Christian
Religion
?
The
right
of
the
Church
is
called
in
question
,
and
shee
,
either
as
a
daughter
produces
the
scripture
,
the
coppy
of
the
Testament
of
her
Father
,
or
as
a
spouse
brings
forth
the
Scripture
,
the
contract
of
her
marriage
,
and
this
Testament
is
found
dumbe
,
obscure
,
ambiguous
,
of
a
double
meaning
,
being
not
able
to
cleare
the
night
of
the
Church
,
nay
which
may
bee
imployed
against
her
.
In
this
case
what
shall
bee
the
foundation
?
what
the
title
?
what
the
proofes
of
the
right
of
the
Church
?
will
they
not
be
found
(
if
we
beleeue
the
allegations
)
to
be
dumbe
,
ambiguous
,
obscure
,
imperfect
proofes
?
and
consequently
shall
not
the
right
,
instead
of
being
confirmed
,
become
invalide
and
of
no
force
?
And
who
will
not
judge
that
the
Church
proceeds
not
fairely
attributing
to
her self
so
great
authority
,
and
maintaining
it
by
proofes
so
defectiue
,
or
who
will
beleeue
that
the
same
is
the
true
Church
,
the
true
people
of
God
,
who
shew
a
Testament
,
a
couenant
of
God
,
contracted
with
her
,
which
she
confesseth
to
be
set
downe
in
dumbe
words
,
obscure
,
ambiguous
,
applyable
to
every
sense
,
and
which
may
be
produced
and
vrged
against
her selfe
?
How
will
the
Atheists
laugh
at
this
?
&
how
,
alas
!
will
the
consciences
of
them
bee
shaken
,
that
beleeue
and
receiue
this
opinion
of
the
obscurity
,
ambiguity
,
and
insufficiencie
of
the
Scriptures
?
Let
vs
consider
in
the
second
place
that
their
ayme
is
to
cast
all
Christians
into
incertainty
;
striuing
to
proue
by
these
allegations
that
a
man
in
what
concernes
Religion
ought
to
mistrust
his
owne
judgement
,
which
being
once
granted
,
how
shall
a
man
know
whether
hee
deceiues
not
himselfe
in
beleeving
that
there
is
a
Church
?
Here
the
Scripture
cannot
succour
or
helpe
:
for
it
is
presupposed
that
it
cannot
afford
any
certainty
:
It
is
laid
for
a
foundation
,
that
a
Christian
hearing
,
reading
,
meditating
on
the
Scripture
may
coozen
and
deceiue
himselfe
.
Neither
can
a
man
in
this
straight
haue
recourse
to
the
testimony
of
the
holy
Ghost
;
for
the
allegation
presupposeth
,
that
it
cannot
be
knowne
neither
who
hath
,
neither
whether
a
man
himselfe
hath
the
holy
spirit
or
no.
And
as
for
the
authority
of
the
Church
,
it
cannot
bee
alleaged
,
for
question
may
bee
made
whether
there
be
any
Church
at
all
.
As
then
to
him
who
should
doubt
whether
there
ought
to
be
a
Pope
in
the
world
,
it
would
seeme
strange
&
far
from
the
purpose
to
alleage
the
testimony
of
the
Pope
,
for
to
perswade
him
that
there
ought
to
bee
one
:
Even
so
when
we
are
to
proue
,
that
there
is
a
Church
,
it
is
in
vaine
to
alleage
the
testimony
of
the
Church
.
If
then
Christian
Religion
hath
no
foundation
either
in
the
Scripture
,
or
in
the
testimony
of
the
holy
Ghost
,
or
in
the
authority
of
the
Church
,
as
it
followeth
from
the
allegation
,
where
shall
shee
seeke
,
where
shall
shee
finde
where-vpon
to
vphold
her selfe
?
shall
it
bee
in
Philosophie
?
there
much
lesse
;
for
if
a
Christian
man
cannot
judge
whether
there
be
a
Church
by
the
spirit
;
as
not
being
able
to
assure
himselfe
whether
hee
hath
the
spirit
,
much
lesse
able
shall
hee
be
to
do
it
by
his
reason
,
which
without
the
spirit
is
starke
blinde
in
spirituall
things
.
Let
vs
in
the
third
place
consider
that
in
the
disputes
touching
the
markes
and
notes
of
the
Church
,
it
is
questioned
what
they
are
?
one
is
of
one
opinion
,
another
of
another
,
whence
may
a
certaine
knowledge
of
them
bee
had
?
shall
it
bee
from
the
Scripture
?
but
the
allegation
presupposeth
that
it
is
impossible
:
shall
it
bee
from
the
Church
?
never
the
nearer
:
for
it
so
litle
appeares
which
is
the
Church
,
that
it
is
controversed
what
are
her
markes
by
which
she
is
knowne
.
Let
vs
in
the
fourth
place
consider
,
(
that
grant
wee
had
found
the
markes
of
the
Church
,
according
to
the
allegation
which
casts
men
into
incertitude
,
)
it
could
not
be
discerned
to
what
congregation
to
apply
them
,
amongst
so
many
and
divers
assemblies
,
who
challenge
them
:
for
it
is
supposed
as
granted
according
to
the
allegation
,
that
the
Scripture
cannot
here
guide
vs
,
that
wee
may
deceiue
our selues
in
making
the
choyce
:
and
the
testimony
of
the
Church
can
as
little
helpe
vs
,
if
first
of
all
it
bee
not
presupposed
that
it
hath
the
markes
of
the
Church
,
which
is
the
point
in
question
:
for
wee
seeke
in
what
Church
the
markes
of
the
Church
are
to
bee
found
:
and
to
rely
herein
vpon
the
testimony
of
the
Church
doth
presuppose
that
wee
know
already
in
what
Church
the
markes
of
the
Church
are
found
.
Let
vs
in
the
fift
place
consider
that
according
to
the
allegations
there
is
no
meanes
how
a
man
converted
to
the
Church
,
canne
bee
assured
of
his
Religion
:
For
if
hee
hath
not
beene
convinced
by
lawfull
arguments
,
neither
his
profession
,
which
followed
the
conviction
of
his
conscience
shall
be
lawfull
.
It
is
very
certaine
that
if
the
foundation
of
his
faith
who
hath
beene
converted
,
bee
the
authority
of
the
Church
,
the
foundation
of
his
conuersion
hath
not
beene
lawfull
.
for
there
was
no
meanes
to
perswade
him
,
that
the
Church
hath
any
such
authority
;
in
alleadging
to
him
the
testimony
of
the
Church
.
And
the
allegation
of
Scripture
,
and
of
reason
according
to
their
supposition
,
is
not
a
lawful
meanes
to
resolue
the
conscience
.
Having
bin
then
brought
to
acknowledge
the
authority
of
the
Church
founded
vpon
these
arguments
,
it
cannot
be
but
weake
and
vnlawfull
;
and
consequently
the
beleefe
of
all
that
hee
hath
beleeued
,
as
depending
vpon
the
authority
which
hee
giveth
vnto
the
Church
.
And
indeede
if
such
a
one
whom
wee
would
convert
doth
question
the
authority
of
the
Church
,
shall
we
proue
vnto
him
that
whereof
he
doubteth
,
by
alleaging
vnto
him
that
whereof
hee
maketh
likewise
doubt
?
the
argument
then
of
his
conuersion
to
the
acknowledgment
of
the
Church
cannot
haue
beene
the
authority
of
the
Church
.
If
then
no
man
can
bee
assured
of
the
foundation
of
his
conversion
,
no
more
neither
can
hee
bee
which
is
builded
vpon
the
foundation
.
In
the
sixt
place
let
vs
obserue
that
the
Church
which
is
called
Catholique
never
speaketh
by
word
of
mouth
,
they
are
the
particulars
that
are
her
Heralds
.
It
may
bee
demanded
then
by
what
meanes
a
man
may
bee
assured
that
they
discharge
their
place
faithfully
,
since
they
may
erre
in
proposing
doctrine
contrary
to
the
meaning
of
the
Church
?
This
cannot
bee
by
the
Scripture
:
for
according
to
the
allegation
,
truth
and
falsehood
cannot
be
discerned
by
it
;
no
,
nor
by
the
testimony
of
the
Church
;
for
he
speaketh
not
but
by
particular
men
,
of
whom
it
is
doubted
whether
they
haue
faithfully
reported
the
determination
of
the
Church
.
In
the
Seaventh
place
let
vs
consider
,
that
if
the
authority
of
the
Church
bee
the
foundation
of
faith
,
every
one
shall
beleeue
because
his
companion
hath
beleeued
:
and
so
christian
religion
shall
bee
made
ridiculous
:
for
seeing
the
Church
is
a
congregation
of
persons
in
which
every
one
grounds
his
faith
vpon
the
authority
of
the
whole
congregation
of
which
they
are
Members
,
it
will
necessarily
follow
,
that
every
one
of
them
shall
beleeue
apart
because
all
haue
beleeued
together
.
In
the
eight
place
let
vs
weigh
this
horrible
inconvenience
,
that
we
shall
not
beleeue
the
mysteries
of
the
Trinit
,
of
the
incarnation
of
the
redemption
of
mankinde
,
but
by
heare-say
,
because
our
Ancestours
,
our
Parents
,
our
fellow
burgesses
,
haue
beleeued
so
;
and
shall
not
beleeue
that
they
haue
beene
the
Church
of
God
,
but
because
they
haue
left
this
testimony
of
themselues
,
which
the
Iewes
may
vsurpe
with
the
like
appearance
of
right
,
if
we
renounce
the
authority
of
Scriptures
.
Now
haue
wee
verified
this
last
meanes
of
Nullity
not
to
incense
any
,
(
God
is
our
witnesse
)
but
to
shew
if
it
bee
possible
,
into
what
,
and
how
many
execrable
absurdities
some
amongst
them
vnadvisedly
precipitate
themselues
,
who
by
the
meanes
of
these
allegations
endeavour
to
draw
vs
from
the
judgement
of
God
speaking
in
the
Scripture
,
to
the
judgement
of
men
pretending
the
title
of
the
Church
being
most
certaine
that
he
who
vrged
principally
this
businesse
,
if
wee
way
be
judge
of
him
according
to
his
writings
aymed
especially
to
lay
the
foundation
of
Atheisme
,
not
that
his
intent
was
to
overthrow
the
Romish
Religion
.
He
was
a
French
man
and
a
louer
of
publike
peace
,
hee
did
know
that
so
to
maintaine
it
,
it
behoued
that
the
most
welcome
and
the
most
approoued
Religion
was
to
be
maintained
.
We
thinke
it
not
strange
,
that
hee
should
haue
commended
in
publike
the
Romish
Religion
:
from
thence
hee
had
his
meanes
:
But
wee
are
extreamely
displeased
,
that
he
durst
testifie
by
his
writings
his
contempt
,
and
litle
respect
of
all
Religion
.
Furthermore
as
we
haue
proved
the
iniquity
of
the
judgment
which
the
Doctors
who
call
themselues
Catholickes
passe
on
the
Scripture
:
so
wee
hope
that
it
will
be
easie
to
see
their
assignement
of
a
judge
in
sending
vs
to
the
Church
,
is
eyther
illusiue
or
impossible
;
illusiue
,
if
by
the
Church
they
vnderstand
themselues
:
for
since
they
are
our
opposite
parties
,
they
cannot
bee
our
judges
.
Impossible
if
by
the
Church
they
vnderstand
the
mysticall
body
of
our
Lord
Iesus
Christ
,
to
whom
only
notwithstanding
the
promises
haue
beene
made
;
For
who
canne
distinctly
point
out
the
members
of
that
body
but
hee
alone
who
is
the
head
?
And
who
can
then
assemble
them
?
And
if
this
be
impossible
,
how
shal
that
Church
be
the
judge
which
we
require
?
A
speaking
Iudge
,
a
well
knowe
Iudge
,
to
whom
all
may
haue
their
recourse
,
by
whom
all
may
bee
resolued
.
And
therefore
we
persist
in
our
demand
that
wee
may
be
remitted
to
answere
before
that
vnsuspected
Iudge
,
and
acknowledged
of
all
parties
,
to
wit
,
God
speaking
in
the
Scriptures
.
Let
vs
conclude
then
with
Optatus
Mileuitanus
;
[
*
](A17865-e3770-b)
*
Optatus
Episcopus
Mileuitanus
contra
Parmenianum
lib.
5.
Tomo
.
2.
Bibliothaec
.
patrum
.
pag.
393.
columna
.
1.
editione
Parisiensi
1575.
Nemo
vobis
credat
,
nemo
nobis
:
omnes
contensiosi
homines
sumus
,
Quaerendi
sunt
judices
●●i
Christiani
,
de
vtraque
parte
dari
non
possunt
,
deforis
quaerendus
est
judex
.
si
Paganus
,
non
potest
nos●e
Christiana
secreta
,
si
Iudaeus
,
inimicus
est
Christiani
baptismatis
.
Ergo
in
terris
de
hac
re
nullum
poterit
reperiri
iudicium
:
de
coelo
quaerendus
est
iudex
sed
vt
quid
pulsamus
ad
coelum
,
cum
habeamus
hic
in
Evangelio
Testamentum
?
Quia
hoc
loco
rectè
possunt
terrena
coelestibus
comparari
:
tale
est
,
quod
qu●uis
hominum
habens
numerosos
filios
.
His
quamdiu
pater
praesens
est
,
ipse
imperat
singulis
:
non
est
adhuc
necessarium
testamentum
.
Sic
&
Christus
,
quamdiu
praesens
in
terris
fuit
(
quamuis
nec
modò
desit
)
pro
tempore
quicquid
necessarium
erat
,
Apostolis
imperavit
Sed
quomodo
terrenus
pater
cum
se
in
confinio
senserit
mortis
,
timens
ne
post
mortem
●uam
rupta
pace
,
litigent
frattes
,
adhibitis
testibus
voluntatem
suam
de
pectore
morituro
transfert
in
tabulas
diu
duraturas
.
Et
si
fuerit
inter
fratres
contentio
nata
,
non
itur
ad
tumulum
,
sed
quaeritur
testamentum
.
Et
qui
in
tumulo
quiescit
,
tacitis
de
tabulis
loquitur
viuus
.
Is
;
cuius
est
testamentum
in
caelo
est
.
Ergo
voluntas
eius
,
velut
in
testamento
,
sic
in
Evangelio
inquiratur
.
Let
no
body
beleeue
you
,
let
no
body
beleeue
vs
,
for
indeede
wee
are
opposite
parties
.
Wee
must
seeke
then
Iudges
;
if
wee
take
them
from
among
Christians
;
they
can
be
neither
of
the
one
nor
the
other
partie
,
they
must
be
sought
then
without
If
wee
call
a
Pagan
,
hee
knowes
not
Christian
mysteries
;
if
a
Iewe
,
hee
is
an
enemy
of
Christian
Baptisme
.
Wee
cannot
then
finde
on
earth
any
Iudge
of
this
businesse
,
wee
mnst
then
seeke
a
Iudge
from
heauen
.
But
why
knocke
wee
at
heauens
gate
,
since
wee
haue
the
TESTAMENT
in
the
Gospell
?
for
here
we
may
compare
terrestriall
things
with
coelestiall
:
it
is
as
if
a
man
had
many
children
;
whilest
hee
is
with
them
he
gouerneth
and
commandeth
every
one
of
them
;
his
Testament
is
not
as
yet
necessary
.
But
as
the
terrestriall
father
finding
himselfe
nere
his
end
,
and
fearing
that
after
his
death
,
the
bond
of
peace
being
broken
,
contentions
and
debates
may
arise
amongst
the
brothers
;
calling
witnesses
,
signeth
in
tabls
to
endure
for
euer
,
that
which
he
hath
within
his
dying
heart
,
that
if
there
happen
any
strife
between
the
brothers
;
it
shal
not
be
needful
to
go
to
the
graue
,
but
that
the
Testament
be
sought
for
in
the
dumbe
tables
,
from
whence
,
he
that
rests
quietly
in
his
graue
,
●●eakes
liuely
;
The
testator
is
in
heauen
:
let
vs
search
then
his
will
in
the
Gospell
as
in
his
testament
.
For
according
to
the
saying
of
Chrysostome
,
[
a
](A17865-e3810-b)
a
Homil
in
Ps
95.
〈◊〉
3.
p.
〈…〉
Duca●●
16●1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
If
any
thing
be
said
without
the
Scripture
,
the
spirit
of
the
hearer
halteth
,
now
assenting
,
anon
doubting
;
sometimes
reiecting
the
words
as
friuilous
▪
and
presently
receiuing
the
same
againe
as
probable
:
But
when
the
testimony
of
Gods
word
is
produced
out
of
the
Scripture
,
i●
strengthens
as
well
the
discourse
of
the
speaker
,
as
the
spirit
of
〈…〉
And
would
it
not
be
very
absurd
▪
saith
the
same
Father
,
not
to
trust
another
in
a
matter
of
monye
,
but
to
account
,
and
●●ll
it
on
's
selfe
:
and
neuerthelesse
when
the
determining
of
th●se
so
weighty
matters
is
in
hand
,
to
suffer
himselfe
to
be
drawne
as
it
were
by
force
,
and
inconsiderately
,
to
another
mans
opinion
;
especially
hauing
an
exact
scale
,
rule
,
and
square
,
to
wit
,
the
declaration
of
the
holy
Scriptures
?
And
therefore
I
adiure
,
and
pray
you
all
,
that
you
leaue
that
which
seemeth
Good
to
this
man
or
to
that
man
,
and
that
ye
inquire
of
the
Scriptures
concerning
these
things
.
Galat.
6.
v.
16.
As
man●
as
walke
according
to
this
rule
,
peace
bee
on
them
,
and
mercy
,
and
vpon
the
Israel
of
God
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A17865-e160
Notes for div A17865-e340
Notes for div A17865-e510
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Notes for div A17865-e970
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Notes for div A17865-e1530
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Notes for div A17865-e3180
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Notes for div A17865-e3540