James Acontius a Reverend Divine   Engraving of portrait   

SATAN'S STRATAGEMS, OR THE DEVIL'S Cabinet-Councel DISCOVERED.  
Whereby he endeavours to hinder the Knowledge of the Truth, through many Delusions.  
Wherein is laid open an easy way to end Controversies in Matters of Conscience, by setting down the right order of Disputation in Points of Religion, that so Truth may be known from Error.  
Worthy to be perused by all Christians of different Judgements, in this juncture of time.  
Together with Arguments to each Book, for the ease of the Reader.  
By Jacobus Acontius, a Learned and Godly Divine banished for the Gospel.  
As also the Testimonies of some Ancient Divines, Together with an Epistle written by Mr John Goodwin. And Mr. Durte Letter touching the same.  
LONDON, Printed by John Macock, and are to be sold by G. Calvert, 1648.   

To the Right Honourable The Lords and Commons of England, in the High Court of Parliament assembled.  
THis Discourse (Lords and Commons of England) deserves, and desires your perusal and Patronage: It deserves the former, forasmuch as the wellbeing of the Common wealth, is therein much concerned; it desires the latter, as being like to meet with such measure as he met with, who found cause to say to the reverend and learnned sons of Abraham, that sat in Moses Chair; Ye seek to kill me, a man that hath told you the truth, which I have heard of God. If it seem in some places knotty; be pleased to remember, the Author was an Italian, to which Nation, subtlety in reasoning, seems natural, and let the goodness of the Kernel, excuse the hardness of the Shell. If any particular persons, or any sort of men now upon the Stage, shall seem to be pointed at herein, be pleased to take notice, that it is now eighty four years since this Treatise was penned. It hath been twice or thrice Printed beyond the Seas in the Original Latin, and once in this Kingdom. This is the first time it hath endeavoured to speak English. If this essay shall find acceptance, the Translator intends to go in hand with the remaining Books, God affording life and opportunity. In the mean time and ever, his humble and hearty suit, to the mighty Councillor and Prince of Peace, shall be; that he will be pleased by his Spirit, to be present at all your Consultations, and to grant, That forasmuch as you have hitherto prudently steered the Ship of the Commonwealth through tempestuous Seas, and magnanimously defended the same against the Assaults of many cunning, strong and furious Pirates; You may not come to let her split upon the shore, but that she may be by you safely landed in the fair Haven of Righteousness and Peace.  
Your Honour's humble servant, in reference to the Public, The Translator.   

To his Excellency Sir Thomas Fairfax, Capt. General, And the Right Honourable Oliver Cromwell, Leiut. General of all the Forces in ENGLAND, raised by Authority of Parliament, for defence of the Commonwealth.  
Far renowned Commanders,  
COnsidering the Honourable use which divine Providence hath made of your High Valour and Prudencies, in perserving the Liberties of this Nation; and how much it concerns the Commonwealth, that Personages of such eminency be rightly informed in Matters wherein the Common good is so highly interessed; The Translator of this Discourse thought it his duty, in reference to his end in this Work (which was only common profit, and which he thought he might better advance by translating an Excellent, then making a bad or mean Book) to present the same to your serious perusal; and withal, to testify his thankfulness for some favours formerly received upon occasion of a particular address. This is all he hath to say, save, that he is  
Your Excellencies and your Honour's most humble servant, in reference to his countries' good, The Translator.   

To the R t. Honourable John Warner, Lord Mayor of the City of LONDON.  
Right Honourable.  
THe benefit which the City of London, and consequently the Nation hath reaped, and is like yet farther to enjoy, by your Lordship's prudent and weltempered Government, hath encouraged the Translator of this profitable Discourse, to commend the same unto your Honour's perusal, whereby your Lordship may be confirmed in that same Christian Moderation which is so commended in you, and be directed how to steer your course, in respect of different opinions in point of Religion; so as may be most for the general good of the City, committed to your care, for your Lordship's honour, with peace of conscience here, and the facilitating of your account at the day of Christ; which is the prayer of  
Your Honour's most humble servant in reference to the public good. The Translator.   

TO THE READER.  
Good Reader,  
AMongst the many strains of that unreasonableness in men, which renders the days we live in, so calamitous and sad, there is scarce any more deplorable or comporting with our misery, then for men to have their mouths wide open in declaiming against what they are pleased to call Errors and Heresies, and their ears fast shut against all Christian means and directions, either for the discovery and eviction of them to be such, or for the suppression of them, being so evicted. There is no question to be made, but that there are many vile imaginations of men, which exalt themselves against the knowledge of God, walking up and down amongst us, which their fathers and friends have baptised by the names of New Lights: On the other hand, as little question there is, but that there are many ancient Truths, also pleading restitution after a long and injurious ejectment, unto their native Honours; which because they plead in form a pauperis, & paucorum, are not only denied Christian audience to their Pleas, but reproached also with the opprobrious terms, of old accursed Errors and Heresies. Now when men make no scruple or Conscience to bind up God and Belial, Christ and the Devil together in one and the same bundle of condemnation, because they are both alike troublesome and offensive unto them, do they not provoke both the powers of Heaven, and the powers of Hell, at once against them? Or are such men like to prosper in their days? In vain do they blow a Trumpet to prepare the Magistrate to battle against Errors and Heresies, whilst they leave the judgements and Consciences of men armed with confidence of Truth in them. If men would call more for light, and less for fire from Heaven, their warfare against such enemies would be much sooner accomplished. For he that denied the one, hath promised the other, (Prov. 2.3, 4, 5. Jam. 1.5.) And amongst all Weapons, there is none like unto light to fight against darkness. But whilst men arm themselves against Satan, with the material sword, they do but insure his victory and triumph.  
They that desire to serve as good soldiers of Jesus Christ, against Errors and Heresies, must first conscientiously study the Christian Art, and Method of this Warfare; otherwise, they may easily build up what they go about to pull down, and make Balaams' expedition (yet upon worse terms) who was sent to curse, and yet in conclusion, blessed altogether, Numb. 24.10. It is hard to say, whether that hand which desires to be lifted up against Error and Heresy, with success, had more need of softness or strength. Few men's Errors find access to their judgements, but by the way of their affections, 
He that will the Judgement win,  
With th' Affections must begin.  Nor will it be easy for men to come at them to dethrone them, but by making their approaches the same way; I mean, by making friends of their affections, that they may not side with their Judgements against them.  
I have not met with any Author comparable to this now in thine hand, for a Christian genius and dexterity, in teaching that  and happy Art, as well of composing differences in matters of Judgement, as far as a composure in this kind may with the honour of Truth be admitted; as of opposing that which is not meet to be admitted to composition. He entitleth his Book Stratagemata Sathanae, Satan's Stratagems: He might as properly with respect to the matter of it, have styled it Stratagemata Christi, the Stratagems of Christ, inasmuch as the wisdom which is revealed from Heaven, for the countermining of Satan in his attempts upon the precious souls of men by errors and heresies, is here drawn out in such happy directions and instructions for that purpose, that had they their weight and worth in practice and due obedience, the Kingdom of Error and Heresy would soon be shaken.  
If any man listed in this warfare, being of Iehu's complexion, cannot endure to march against his Enemy with a sober pace, and had rather be tossing Firebals of Granado's, then wielding the Sword of the Spirit; this Author is like to find small thanks from such a person; ten to one but he will 
* jer. 8.18  smite him with the tongue. To such an one I would make no other Answer, but that of the man that had been healed of blindness, to the Pharisees concerning our Lord; Whether he be a sinner or no, I know not: one thing I know, that whereas I was blind now I see. Whereas I was ignorant in many things which it concerned me to know, about opposing Errors and Heresies, I now understand them.  
Reader, though I am none of those that are facile 
* Prov. 6.22 26.  to strike hands, or become surety for debt, yet thus far I dare engage for the Treatise in thy hand, that if thou wilt diligently peruse it, it shall recompense thee with a better thing than Repentance for thy pains. The Father of lights and God of Truth according to the unsearchable riches of his Grace in Christ, break up at last all the fountains of the great deep of Truth and open the windows of Heaven, that knowledge may fill the Earth as waters cover the Sea; keep thee and me from the danger and defilement of Error and Heresy; and vouchsafe us the honour of being instruments in his hand, for the preservation of others also from the same misery.  
Thine, to serve thee in the Faith and Love of Jesus Christ. J. GOODWIN. From my Study Colemanstreet, LONDON, Feb. 9 1647.   

The Testimonies of the famously learned Petrus Ramus, a French Protestant Martyr, slain in the Massacre of Paris for the witness of jesus; and of Mr Comm●nius (a learned and godly Germane Writer, now living and of great fame for his labours in the Reformation of Learning) concerning the Worth of our AUTHOR.  
THe name of Jacobus Acontius hath now of a long time been fameously known to the world by the excellent Monuments of his Wit.  
I took great content to hear tell of the Humanity and Grace, together with the various and profound Arts of Jacobus Acontius. P. Ramus in an Epistle to our Author being in England, which is extant in a Collection of Epistles and Orations of P. Ramus & Aud. Talaeus in 8o.  
Scripturientis nostri aevi cacoethe offensus Jacobus Acontius, Vir excellentissimus provideri posse optabat, etc. that is, Jacobus Acontius, a most excellent man, offended at the scribbling sickness of our Age, wished that order might be taken, etc. Johan. And Commenius in the Preface to his Idea or Epitome of Nat. Philosophy, at the beginning.   

The Testimony of certain most eminent French Divines concerning this Treatise.  
WIth the reading of Acontius his Book of the Stratagems of Satan, I was not only myself exceedingly refreshed, but having commended the same to the reading of some of our Divines of greatest Reputation and Learning, they exceedingly approved both the modesty of the language and the Prudence of the Discourse itself. I am possessed with an earnest longing to know and peruse all Acontius his writings: Pet. Ramus in Epistola ante citatâ.   

A Letter of the learned and judicious Mr DURY (one of the Assembly of Ministers) to Mr SAMUEL HARTLIB touching the Author.  
Dear Friend,  
I Am hearty glad that some body hath taken the pains to translate into English Acontii Stratagemata in these times of strife and confusion: The Author was an excellent man, and throughly knowing in many Sciences; his excellency did lie in the depth and solidity of his Judgement in every thing; and in the Piety and Moderation of his spirit in Matters of Religion. At the breaking forth of the Gospel, when he did live, many that were convicted of the errors of the Church of Rome, were staggered at the Truth, and the profession thereof by the Reformed Churches, because of the manifold disputes and the disorders found amongst them, and ever since continued by the subtlety of Satan, who not being able to hinder the breaking in of more light, doth endeavour to make it either ineffectual or hurtful to the salvation of men's souls. As it was then, so it is now, at every Period of our Reformation; he doth make every Truth a Matter of Strife; and what he cannot suppress by the power of ignorance, he endeavours to pervert by the evil use that men make of knowledge, to disappoint them of the end for which God hath given it. This wise man in his time did discover Satan's aim, and warned his Generation faithfully, and chief the Watchmen, of the grand adversaries design against them: But how much this Admonition is laid to heart, doth appear by the Distempers of all places, whereof both the Causes and Remedies are here discovered and offered to the Churches, but minded almost by none. However some there are, at all times, & will be, who will be affected herewith; and God is able by their means to qualify the spirits of others, and to cast Satan under the feet of his Elect and Faithful servants, in his own time. Therefore it is very useful that such Testimonies as these should be extant; and now to us, they are very seasonable, although perhaps in haste we shall see no great fruit thereof. But our comfort is, that although the Kingdom of Heaven is as a grain of mustard seed, yet it groweth at last to be a mighty great tree, so that the fowls of heaven lodge in the branches thereof. Therefore we must not be we●ry in well doing; for we are sure that in sowing this seed we shall not lose our labour; because the promise is, 
Gal. 6.9.  that in due time we shall reap, if we faint not. To be carried along with the stream, or to be silent when matters are not carried according to our mind, is no hard matter to any that hath any measure of discretion; but to row against the stream, to labour against wind and tide, and the whole current of an age, and that without offence unto any, and that strongly and irresistibly (as in his Age Acontius did) is not the work of an ordinary Courage; therefore such as own him in his way are the more to be commended. I shall therefore entreat you to remember my love and service to your friend who hath taken this profitable pains to translate this excellent piece of Learning, and thank him from me for it. I make no doubt but it will be convincing sufficiently to such as are free from hardness of Heart in the ways of factiousness; and are not blinded with carnal ends, in the prosecution of Religious Controversies.  
The Grace of God be with you, and bless your Friends Endeavours. I rest,  
Your Faithful Servant in CHRIST, John Dury. From S. James' Feb. 9 1648.   

The Author's Preface.  
IF any man shall haply wonder at the rashness or fool-hardiness of him, who hath hoped to accomplish so endless a work, as to collect and commit to writing the Sratagems of Satan, which is all one, as if he would undertake to draw the Ocean dry. I would have that man consider with himself a little, whether or no, by how much the Arts of this cunning old cheater, are more numerous, various and mysterious; we ought not to take the greater heed to save ourselves from him? This I suppose he will confess: But how shall we take heed, if those Arts of Satan be unknown? Might we not justly fear, that there might be most danger, where we lest suspected any? That where we did think to escape, there we should fall into some hidden snare? Which is too often seen in many persons, and they none of the simpler sort, but even the most eminent in the Church of God. Since then it lies us in hand to look to ourselves, which we cannot do without this knowledge, we are necessitated to try, if by any means we may attain the same; and to beg of God (to whom every thing is easy) to be our assistant herein. Whose help having frequently implored, we hope we have not lost our labour, but that all good men shall bless God with us, for putting this thought into our mind, and graciously prospering our endeavours. One thing there is, which of a long time, hath much afflicted my Spirit: for every man is sensible, how much the welfare of the Churches depends upon those that are of eminent authority, so that if they stand, all things cannot but go well; if they fall, every man almost will be overwhelmed in their ruin: Whence it is, that Satan aims chief, and almost solely at them, leaving nothing unattempted which may defile, mar and corrupt them. And in case he do not always lose his labour, but sometimes gains the victory over them; those Stratagems, whereby he doth it, cannot be laid open, but the failings of the vanquished must likewise be discovered, which discovery, how hateful a thing it is any man may easily conceive: For as any reprehension is ever displeasing to the nature of man: so is it then especially distasteful, when it is unusual and beside expectation. Now what is there can be done more unwonted and less expected, then for a man to reprehend those whom all good men do admire and very much reverence; to whom it seems to appertain to prescribe Laws to others, rather than to have Laws set to them: to teach all men rather than to learn of any one? Yea, but (you will say) such men will be so far from taking any offence, that if you shall show them any failings, out of their humanity and prudence they will give you many thanks; indeed that is my hope. Yet is it a matter of greater moment than men are lightly ware of, to incur the il-wil of persons of such authority and reputation. Howbeit, I am much more troubled to consider the over eager inclinations of some men, who account such as they have once begun to admire, to be no longer men but gods, against whom, if a man speak but a word, he is looked upon as if he blasphemed God himself. What should I do in this case? Should I, to avoid ill will, forbear to discover such snares, as Satan sets to catch men in, not only to their own, but the whole Church of God's ruin? What were this less in me, then to hold confederacy with Satan, and to conspire their destruction? I have showed all the favour I could, which was, to use as much gentleness as I could possible: I have spared men's names, and mentioned only the things themselves, wherein I perceived the snares of Satan to lie hid. Now, if so be any man shall interpret himself injured, by the reprehension of such things wherein he may be some ways concerned, let him but think with himself how justly and honestly he shall make any such interpretation: Verily, he may with as much reason, justify the complaints of Drunkards, Adulterers, Homicides, and all other flagitious persons, against those whose duty it is to inveigh against the bad manners and wickednesses of men; than which what could be more absurd? But (thou mayst say) what if those things thou speakest against, deserved not such a reproof? Surely, if any such thing be, when I shall know as much, I shall be very sorry for my oversight. For I am no such man as to think that I cannot err. Sure I am, it hath been none of mine intent, either openly or closely, to provoke or offend any man. I take him to witness that knoweth all things: so that who ever he be, that hath any the least drop of Christian clemency, ought easily be moved to pardon me in such a case. Howbeit, just it is, that he that shall be touched by the things we handle, do not make himself judge, but refer the matter to the judgement of such, who are herein, in respect of their own particular, nothing concerned. And far better it is for us, amongst ourselves, to note the slips one of another, and lovingly to labour for an amendment, then to wait till our Enemies shall thereby take occasion to rail against us and our profession with a venomous tongue. Yet will the Papists, into whose hands this discourse shall come, laugh to see our wounds laid open. But, it is better they should laugh at our wounds, whiles in the mean time they are curable, then that we should suffer them, for want of medicines, to exulcerate and become incurable, and so make them laugh at our destruction. I would only say thus much to them, that when they have sufficiently lamented their own maladies, I will give them free leave to recreate themselves with laughing at ours. Let them turn over the ancient histories, and see if the Church of God were ever in so good an estate, but that there were therein many things which might deserve the grief of every good man; and finding the condition of the Church to have been always such, what cause is there for them to wonder, if we are not in every part sound. But let them laugh that list. Our endeavour should be, by removing all just cause of reprehension, not so much to suppress their laughter, as by all excellency of examples, to invite them, together with us, to come unto Christ. And that thou mayst not fear any sharpness of language in this Discourse, know, that we endeavour no other thing so much, in all this work of ours, as to reduce all those which handle any points in the Church, whether by word or writing, to the greatest mildeness and gentleness that may be. How unseemly therefore, and how unjust a thing would it have been, if I had refused to be subject to that Law which I had set to others? How justly might that proverb be laid in my dish, Physician heal thyself? But to come to the pain: In this Treatise (Reader) we present thee with those Stratagems whereby Satan lies in wait to overthrow the Kingdom of Christ, and in such sort, to root it up, as it were, out of the world, that it might never be again repaired; and to set up a Kingdom of his own and to maintain the same, if not all of them (for that were an impossible thing) yet I am persuaded the most principal. And, that thou mayst wonder (shall I say, or rejoice) the more thou shalt find them marshaled in such order and method; that thou shalt find them to make a certain kind of Art. We have added cautions for the avoiding of them, and they are such as (if I am not mistaken) whosoever shall not slight them, may have good ground to hope, that though Satan plot never so much, yet he shall but lose his labour. In some cases peradventure, when the caution seemed manifest enough of itself by the rule of contraries, we have forborn to put ourselves to unnecessary labour. Some things indeed there are which for want of examples may seem somewhat obscure: which exam les were therefore omitted, because, such as we found ready to our hand, could not (as we conceived) be alleged without the offence of some men. Which thing (lest our labour might be fruitless to them ward) we were carefully to shun; in some cases we could not conveniently feign examples; in others, though we might have done it, yet we feared, lest they might occasion new contentions; which I wish we have not too much occasioned, notwithstanding all our care to the contrary. But if thou shalt read the Discourse frequently and attentively, there will be nothing, which thou shalt not at length understand, even without examples. Some will wish that this Argument had been handled more largely, and that not without just cause; to such, all that I shall answer is this, that I have done what the time would permit me; if I would have deferred the impression, the work might have appeared to the world, at least more polished and exact; but forasmuch as I conceived that it greatly concerned the common good of all Christians, that these Stratagems should see the light with all possible speed, I was wiling rather to set at nought mine own reputation, then to defer the Edition the least moment. If the Lord shall afford me any leisure, I shall endeavour that they may hereafter come forth more complete and better adorned: In the mean time (gentle Reader) take in good part this abortive birth, and join thy godly prayers to mine, that the Lord would be pleased to furnish me with somewhat  and more profitable, then what, for the present, I am able to present.   

Satan's Stratagems: The first Book.  
The Argument.  
THe end Satan aims at in all his Stratagems. The Nature of Man since the fall, how fit for Satan to work upon. The ways and means Satan uses to attain his end. How true opinions concerning religion come to be changed into false. Deceitful and invalid Arguments, Passions and Affections of the mind, A good opinion of those that are erroneous, An evil opinion of those that hold the truth, lying signs and wonders what force they have to change men's Judgements from truth to Error. Satan's devices to make disputes and debates, intended for the clearing of truth, to serve his own ends in the advancement of Error. Many prime persons, Pillars of the Church, whiles they Zealously as they think maintain the cause of Christ, do drive on and advance Satan's designs. A passionate indiscreet opposition, a great increaser of Sects. No unnecessary Controversy ought to be raised. An opinion ought not to be condemned for appearing new, but must be examined by the word. A very hard thing to embrace Truth when it hath the appearance of an Error. To reject what ever savours of Novelty, will cause, that remaining errors shall never be purged out of the Church. How erroneous persons are to be prepared to receive a sight of their errors. What caution is to be used that we oppose not truth under the name of error. What ought to be accounted knowledge, what opinion. What Man is most like to find the Truth. Most men suppose they are led by the word and spirit to think as they do in matters of Religion, whiles their Judgements are biased by Antiquity, estimation of men's learning, Multitudes of those that judge so or so etc. He that would have his Judgement swayed by God's spirit, must pray earnestly for the spirit, and cast out of his consideration whatsoever is not of God nor his word, as if there were no such thing in the world. He that hath attained to a clear and perfect knowledge, cannot suspect himself of error in that point. Before a man oppose a tenet as erroneous and impious, he ought seriously to consider, what assurance he hath of the error and impiety of the said point. A man may pray long for the knowledge of the Truth before the wisdom of God may think fit to discover the same unto him. God is free to discover the truth to a man when and by whom he pleases, yea by him whom he opposes as a seducer. In controversies of religion Satan can play the part both of opponent and defendant in respect of one and the same tenet. We must first hear and examine a point before we condemn it, and never say it is an old Error and hath been oft confuted, for it may have been an old truth ill defended. Controversies soon raised, hardly laid. Before we oppose an error we must consider of what moment it is. Vain questions and tenets not to be confuted, but avoided. Satan labours to persuade a man, that every opinion he takes up, is a most serious and weighty point, without the knowledge whereof there can be no salvation. Rules to distinguish curious unprofitable questions that are to be avoided, from sober, serious, and profitable ones that aught to be handled. The End of all Christian Doctrine. What ever is profitable to that end is useful to be known. An enumeration of useful Doctrines. A Doctrine that reaches no further than speculation, is vain. Every Doctrine that any ways makes for the attainment of the aforesaid end, is not of such moment, as that a controversy should be raised thereabout, forasmuch as some other Doctrines unquestioned may perform the same service. Passion in the Persons dissenting makes a point in controversy seem far weightier than in truth it is, which may be seen in the eager bickering of the Ancient Christians about Easter day and other matters of small moment. The right way to bring men from vain and unprofitable questions. What Ministers, Professors in Universities, Writers of books ought to do to that end. To stand long upon and to affect to make many Sermons upon one text, a great occasion of starting curious and unprofitable questions. Large Commentaries guilty in the like kind.  
LIB. I.  
THe best way to find out the devil's Stratagems, is to ta●e into serious consideration, what the end is at which all his consultations aim, which is not Very hard to tell. For, seeing that he is defined in Scripture A  from the very BEGINNING, what can we think he should rather aim at then the DEATH of MAN and that ETERNAL. Being therefore as the oldest so the craftiest fox in the world, we may assure ourselves that nothing can escape his endeavours which may prove pernicious to mankind to be put upon; and as certain it is that he endeavours to divert them from, whatsoever may prove conducible to their Salvation. Now the Salvation of Man consists in obeying God, as his death and misery in disobedience. Wouldst thou obtain life (said our Lord) keep the Commandments (by Commandments or Law in this place we understand, whatsoever we are commanded not only to do or not to do, but to believe) whence it follows that the MANKILLERS grand design is to keep us from obeying the commands of God. Now the Commands of God may be violated as soon by those that know them not as by those that know them, for though he be much the greater delinquent who disobeys that command of God known, than he that through ignorance transgresseth; yet shall not ignorance make any one guiltless, for it is almost impossible that any one should be ignorant without his own fault. Howsoever, certain it is, the ignorance of God's Law and the violation thereof are so nearly allied, that the one is mutually the others cause. By not knowing the mind of God, thou dost that which moves his anger oft times when thou thinkest highly to please him, for which cause amongst the rest, thou art deprived of all light of sound judgement, and daily overwhelmed with more gross and palpable darkness. If thou knowest his law and dost not obey it, it will by the just judgement of God come to pass, that thou shalt fall from the knowledge thereof and slip into some great errors.  
This then being the end of all Satan's Counsels, forasmuch as it is MANKIND he labours to undo, that we way more easily understand his deceits, let us diligently consider the nature of MAN. Though MAN at the first was created of a good, right and every ways perfect Nature and disposition, yet breaking the command of God, he became of another NATURE quite contrary, exceedingly corrupt and liable to all manner of vice. Hence it is, that (1) he loves himself immeasurably, but with a kind of blind and intemperate affection, wherewith being led, he loathes his true good, and seeks his own hurt and damage. (2) As our first Parents credited the Serpent when he said, as soon as ye shall taste the fruit ye shall be as it were Gods knowing good and evil; so hath there ever since stuck such a persuasion in Mankind, that every man takes himself to be a kind of Deity. which disposition upon the least occasion, presently discovers itself. For as soon as he is a little advanced in dignity, or hath but scraped together some considerable heap of Earth, he judges every body bound to give him all the respect that may be, yea to seek his commodity with their own loss. If he get a little Learning, presently he imagines he knows all things, and he alone; so that the whole world ought to be governed by his wisdom, leaving nothing undone which may beget such an opinion of him, not knowing or little caring how unjust he is in so doing. (3) He is wonderfully addicted to bodily pleasures and exceeding intemperate in the use of such things as are thereunto conducing. (4) He loves this life and thereabout spends all his thoughts, not so much as thinking of the life to come. He dreams this life will last for ever, and though he see daily millions of men fall before his eyes, he cannot be brought seriously to be persuaded, that himself came into the world upon like terms of mortality. (5) And since he sees that riches will furnish him with what ever he desires, and while they do so they must needs waste, and that an infinite quantity is requisite towards the expense of an endless life, hence it is that he hath an insatiable desire to gather wealth. Some such conceit it was together with a strange weakness of mind, that made the Sovereignty of the whole world seem too too little for Alexander the great. (6) In reference to the knowledge of God and his will, of his own proper good and evil which consists wholly in the favour or offence of God, he is altogether blind, thinking himself in the mean time as quicksighted as an Eagle. To give assent unto truths of this nature, and to reject the contrary errors is as repugnant to his disposition, as it is for heavy things to fall Heaven-ward. Not that he hates truth as truth, or is delighted with lies as lies, but because of the corruption of his Judgement in things of this nature taking truth for falsehood, and falsehood for truth itself. (7) And look how he himself is disposed, though he perceive it not, so he imagines the blessed God to be, worshipping him accordingly with Gold, Silver, Precious stones and Jewels; with great, costly and magnificent buildings; yea and sometimes with such things, as should one man honour another with, it would be interpreted a great reproach and mockery. He will needs have him to be a visible God, and therefore paints him and shapes him out according to his own fancy. He cannot in good earnest persuade himself that God knows, cares for, or moderates the affairs of mankind, that he will give rewards or inflict punishments: whence it is, that neither by pious affection to God, nor through fear or punishment, can he be drawn to forbear such practices, as are declared offensive to him. (8) Each man's sight fails him when he should see these faults in himself, but he needs no spectacles to spy them in another. Other men's do he is apt to misconstrue, being exceeding suspicious; yet if a man once begin to think highly of, and attribute much to another man (especially in matters of religion) therein he will over-shoot all bounds of reason, and make that man a kind of a God. Other ways he wishes well to none but himself, and would have no body else excel in glory. Whereupon if any profit or praise accrue to another, he becomes envious and hinders what he can the increase thereof. He diminishes the praises and augments the failings of another, using calumniation. (9) If in any matter he be never so little opposed he is exceeding prone to wrath and hatred, neither can he easily remit his stomach, but rather whets himself more and more to blood, slaughter and all kinds of cruel revenge. Thus is man of his own nature above measure arrogant, high-conceited, intemperate, covetous, unsatiable, desirous of what is another man's, a supplanter, liar, contentious, envious, revengeful, murderous, blind, rash, obstinate, ungodly, and born to all mischief. In a word, the nature of man; such as now it is, is not much unlike the Nature of the unclean Spirits. True it is, notwithstanding, that such vices as we have or might have named, do not all alike appear in all men, but some show themselves more in some men then in others, and some are not at all seen in some men, by reason they want means or opportunity to practise them. Constitution of body, education, custom, study, and such like are of great moment, both to render a man prone unto, and to withdraw him from vices, yet is there not any man in whom the seeds of all vices are not found. Howbeit there are yet remaining in man some footsteps and prints of his first nature, as a kind of obscure knowledge of what is just and unjust, honest and dishonest, that good deeds deserve praise, and ill deeds punishment. He seems to have a natural desire of knowledge and understanding. He has in him a certain kind of ability, from things, perceived by the sense to arrive to the knowledge of insensible things and so to raise himself to a certain kind of knowledge of the divine Nature itself. He hath some suspicion that there shall be a life after this, which shall ever last, attended with happiness to the good, with misery and torments to the wicked. This is manifest by the Poet's fables, whose discourses being accommodated to the opinions of the People, make frequent mention of such things. With this slight opinion of another life goes hand in hand some little desire of Salvation, wherewith provoked he inquires after the means of worshipping and procuring the favour of God. But the truth is, these remainders of man's pristine goodness, are kept under by so great and manifold oppositions of depraved nature, that in most men they wholly vanish and come to nought, and though in some they strongly resist the corruption of nature, as may be seen in Socrates, Seneca and others, yet in their strength never so great, as without the assistance of God to be of any moment to procure Salvation. Rather by the event it appears, Man is thereby led into greater darkness. Now this is that which vexes Satan, that God of his infinite goodness bearing an extraordinary affection to mankind, chooses himself out of Mankind servants, ever and anon, on whom he bestows the knowledge of his Law, and whom he sends to instruct the Nations of the world.  
Man's Nature, then being such as we have shown, and the End of all Satan's consultations discovered, the next thing we have to consider, is by what way he seeks to attain unto this end. Two conditions there are, in the one of which the people are always found, in the Light of truth, or in the Dark of errors and Ignorance. Neither is there ever so much light, but that some mists of ignorance remain (which we thought necessary to give warning of, least in speaking of that lightful condition of men, and making mention of error, we might be thought to handle things out of their place) Now when the people enjoy the Light of Truth, Satan endeavours to overwhelm them with darkness; if they be already in the darkness of Error, his scope is that that darkness may for ever remain. Now a man may walk in the darkness of ignorance, either exercising no Religion, or a corrupt and false one. Again, a man may be without Religion, either having never heard of such a thing as we call Religion, and never having once thought of such a thing; or understanding the notion, but denying that there is any such matter, as do those monsters of men, who either deny that there is a God, or that he cares for the affairs of Mankind, Yet that there should be any Nation so brutish, as not to think of God, seems incredible; but that there is never wanting a parcel of desperate fellows, that persuade themselves it is a vain and silly thing to think of God, is more manifest then to need any proof, these are the Devil's drudges he makes use of for the accomplishment of any, the most abominable wickednesses.  
After that the true Religion hath been extant in a Nation, to the end that Nation fall therefrom into Errors, it is necessary their judgements alter. Now this change is either observed by the people, or not observed. If they observe it, there must needs be some cause, why they should leave that Doctrine they had approved, to embrace some other false and impious. Now the causes that true opinions in matter of Religion are changed for false, are false arguments, passions and affections of mind, such as are desire, wrath, hatred; a good opinion of such as err, a bad opinion of such as teach the truth, and lying signs or wonders. False arguments we account such, from which untruth is any way inferred, which may come to pass divers ways. For either all that is alleged is false, as in this inference: the Mass ought to be retained, because the Church of Rome hath used it ever since the times of the Apostles, and what ever hath been of ancient use in the Church of Rome, aught to be retained: or that which is alleged is in part true, and partly false: as in this inference, because the Apostles ordinances are to be practised [which is true] and confession of a man's sins in the ears of a Priest is an ordinance of the Apostles institution [which is false] therefore this custom of confessing sins in the Priest's ear, aught to be retained. Again, all that is brought for proof may be true, and yet nothing to the purpose; as if a man should say, we are bound to observe difference of meats according to the prescriptions of the Church of Rome, because fishes, herbs, Roots, and the like do nourish less than flesh and eggs. Or lastly, the arguments may be such, as may seem to prove much, when indeed they prove just nothing, such as the Arguments of Sophisters use to be. As if a man should thus reason, No Christian man ought to marry a Christian woman, because every Christian woman is his sister, and for a man to marry his sister, is utterly unlawful. Now the motions of men's minds, which give occasion to change true opinions into false are divers; whereof some are referred to the teachers of truth, some to the teachers of error, and the rest to the Doctrine itself, whether true or false. The doctrine of truth is apt to be hated, because it accuses a man, forbids him such things as he is delighted with, and commands such things as he must do against his wil Now that doctrine which a man hates he will easily forsake. Contrarily, men are apt to love false doctrine, because it gives reins to their sinful pleasures. It begets an ill opinion of the professors of the truth, when they appear to give little credit to what themselves teach, which comes to pass, when their life opposes their Doctrine, and they seem to be acted rather by their own commodity and false interests, than any love to Religion itself. Likewise the teachers of truth lose their credit, when God seems not to like of their doctrine by loading them with calamities and afflictions, but this is only with such as estimate things rather by their own natural judgement, than the rule of God's Word. The Contrary to these, beget a good opinion of erroneous teachers. As for false signs they are such as are either reported falsely, or being the contrivances and juggle of men or devils, are thought to be wrought by God himself.  
Furthermore such considerations as make men alter their opinions, must either come into men's minds of their own accord, or there must be some few seducers which propound them to the rest, as it usually falls out; otherwise impossible it is any notable change should happen. Now seducers do either teach openly against the doctrine received, or privately; with, or without any opposition. But that any should be able publicly to contradict the doctrine received, without any resistance, it is requisite that there be no difference of wits among the people, which is impossible. And if so be that those which oppose such a teacher prove more potent than the favourers, they willbe an hindrance to the seducer. Neither is it to be doubted, but that, when as the true worship of God is amongst a People, if any one shall spread false tenets, there will be more opposers than favourers; unless haply the whole multitude be very illaffected, and the seducer use much cunning to that effect, as if he shall first gain a great opinion of his own wisdom or holiness, or shall abuse the Authority of such as are so accounted of, which was the practice of those of old, who brought unto the Church's letters pretended to be sent by the Apostles, or thrust upon them other writings with lying titles, and by such impostures seduced the simple. Of this sort was the Gospel of Nicodemus, the Travels of S. Peter and the like. Nor were whole books alone fathered upon those that had no hand in them, but many were occasioned to complain, that their own proper writings were depraved. So among the writings of Augustine, and many famous men besides, many bastard tracts are foisted in, and many places of their own works are corrupted. Yea such was the impudence of some, that even whilst the Authors were living, they inserted into their works, such tenants as themselves would have to be believed, which was origen's Lot, as himself complains. Otherwise, it appears not how errors can be spread abroad at first, save among a few, and that privately. And though some seducer may privily turn away a few from the Doctrine received, yet can he not so do by many without being discovered; whence it comes to pass that a sensible mutation cannot be made without Controversies. Now they that oppose a seducer, do it either by Reason or by Authority; by Reason, when a man by word of mouth or writing, maintains the doctrine received, and resists the new, using to that end either arguments or testimonies; by Authority, when those that are the overseers of the Churches, or the Churches themselves, do by common vote condemn that same new doctrine as impious and repugnant to the word of God, and when the Magistrate shall under penalty forbidden the same to be taught or maintained.  
Now look as if seducers be in a right way resisted, all the Counsels of Satan are frustrate; so most like it is that hereabout Satan imploies all his crafts, and makes use of his utmost subtlety, to cause, that whatsoever shall be done by way of opposition, shall not only not hinder his designs, but help forward and promote them exceedingly. Wherefore it will be labour well bestowed, to understand by what stratagems he endeavours to bring this to pass. First, therefore in regard of Reason which uses to be opposed to seducers, by way of disputation, either face to face, or by writing; certain it is, that such reasoning is then of force to resist the false doctrine, when it doth aptly lay open both the weakness of those foundations upon which it is built, and the strength of the grounds which uphold the Doctrine received: as also when those who are dealt with, shall with a quiet mind and uncorrupted judgement diligently weigh the same. Unless, therefore the Reasons be such as we have said, and the speech of the Arguers shall have power to reduce the adversaries to that same tranquillity of mind, and soundness (that I may so speak) of judgement aforesaid; if it be such as shall rather work the contrary effects; so far shall such reasoning prove from resisting, that it will in a wonderful manner favour the designs of Satan. Now to weigh and measure out, what kind of reasoning is suitable to the adversaries genius and judgement, and what not, no man is able, unless he himself have his mind composed and serene, remembering withal, that he is bound and that withal diligence to make such enquiry. Since therefore it is requisite to this purpose that the opponent be calm and composed in his spirit, we must not omit to show what things they be that use to trouble the mind of such an one. And for the most part, he will be in a passion, if it stand with his private interest, that there be no change made in the doctrine received, which is true concerning all that execute the office of Teachers. For a change of Doctrine cannot be effected, but their dignity and estimation must suffer an eclipse, as though they had taught falsities, yea and their profit will be much impaired. Again his love to his own doctrine will make him scarce of ability patiently to endure a contradictor; and look how likeness of manners, studies, opinions prevail much to beget love, so all dissimilitude is apt to procure hatred. To all which if reproaches and accusations from the Adversary shall be added, of necessity the minds of the opponents will be moved much more.  
Neither shalt thou be ever able to any purpose to weaken a false assertion, unless thou first understand what it is; now he that does not with attention and patience listen, that does not suspend his judgement till the defendant have finished his discourse, cannot sufficiently understand what it is which he affirms, but whiles at every word spoke, he will be divining at the others meaning, and suffers his judgement to outrun his adversaries words, he shall not confute his arguments, but those which by his own rashness and false interpretation he hath feigned to himself. And these miscarriages than fall out when we hate our adversary, and when we contemn him especially. Now the principal and almost only cause of contempt is when we take too much delight in our own abilities, and arrogate unto ourselves, a greater share of science or judgement than is fit. And if there be any vice unto which a man is naturally inclined, it is arrogance, which gathers strength and growth by divers means. As first, if many men have a very great opinion of any one, and few there be that think otherwise of him, and they of very mean account. Of kin hereunto is, when a man conceits himself to have given some great and certain proof of his own wisdom and judgement, which thing befalls them who always or very often have appeared conquerors in disputation, and who frequently speaking in public before the people, seldom or never meet with any that do contradict them; for unless such men watch themselves with a great deal of prudence, it can hardly come to pass but that they will think themselves to be the only wise men, and slight, and set at nought all others in comparison. That Proverb is sufficiently known, Obsequium amicos, veritas odium pa●it, Flattery gains friends, Truth makes foes: whence it comes to pass that those whose condition is such, that they seem able to do a man good or hurt, to procure his commodity or hindrance, his honour or disgrace, scarce any body will contradict such men, rather multitudes will flatter them. Neither would I have thee think (reader) that it is necessary that thou become the Pope of Rome, that thou mayst be flattered. For in as much as now a days not very many study Religion, saving such as have resolved to become Churchmen, more mindful of their belly for the most part than any thing else; those men by whose vote or recommendation, Church-imployments are obtained (viz. the Ministers of every Parish of most note) though otherwise they are of no great wealth, yet shall you see them no less clawed and flattered by most men, then if they were to deal with that Idol of Rome, gaping after the fattest Benefices. What think you they would do, if some great revenues were joined with the power, such men have to prefer to live or places in the Church. Neither is it a light matter, that (as now the case stands in many places) every man's life and reputation, lies open to the lash of those they call Preachers; so that if a man displease them, and so come under their censure, he shall quite lose his credit: whence it is that every man had rather have them his friends then his Enemies, and scarce shall you find any one that will oppose them, unless by some very urgent occasion thereunto induced. To all which occasions, if any considerable learning be concurring, which of itself alone, as Paul testifies, though not by its own fault (for it is a great gift of God) but through the corruptness of man's nature, is wont to puff a man up; without doubt Arrogance and Insolence will be very much augmented. Whereupon, if such a man as one of these, shall be set to oppose a seducer, unless he warily consider with himself, what operations, Authority, Learning, Wealth (if he be rich) and reputation use to have, it will be little less than a miracle, if he behave not himself insolently and arrogantly, charging his adversary with what ever shall come to his tongue's end, and yet exceedingly taken with his own discourse, so that he alone must speak, oft times triumphing before he hath gotten the victory, whence it may fall out that a good cause having got a bad champion, shall lose somewhat of its reputation. Yea and we find by experience, that when a man is certainly persuaded of a thing, and hath reason so to think, he cannot but stand as it were in admiration, that there should be any one that cannot see what he sees, whereupon unless as soon as he hath in a word hinted his reason, his opposite grants him his saying, as though it were manifest that he refused out of perverseness and obstinacy, he grows all in a choler, and ten to one if he come not to reproach and railing. Now for as much as a mind moved and disturbed with passion can neither understand nor rightly judge of what is said; if the erroneous person, over and besides the weak, unfit confutation of his Error, shall have his mind disturbed with evil language (which is frequently done by those that find themselves to have the advantage of the ground) much less will he be able to acknowledge his Error. Such also is the disposition of man, naturally prone to pride and over great haughtiness of mind, that, if it were possible, he would be thought in every thing to go beyond others. So that much against his will it is to give the pre-eminence to any, or to confess his failings, & look what thing a man hath least mind to do, it will be most difficult to make him understand that it is his duty to do the same. This may be seen in those that go to law about any matter; how hard a thing is it to persuade him that makes an unjust claim to what is not his own, or that will not part with what is another man's, that he deals unjustly? And look how much greater the heat of his mind is grown by contending, by so much the more hard it will be to make him give place to reason and equity. So that if so be, over and besides, that thou shalt unaptly and darkly lay open and prove his error to the person erring, that thou shalt disturb his mind by cutting language, this inconvenience shall be added, namely, that thou shalt unseasonably aggravate the greatness and foulness of his Error, wondering that any man could ever be so blockish and sottish as to be so foully overseen, with such like expressions; by thus doing thou shalt deprive him of the remainder of his judgement and make him stark mad. So that he shall be able to do nothing less than so much as suspect, much less acknowledge and confess his Error.  
If therefore such things as these shall be allowed in our debates: that, he which being in an Error himself hath seduced others, shall not have his Error clearly demonstrated unto him; he which takes upon him to oppose shall not understand what the seducer affirms and so shall not refute it, but what himself by a false suspicion hath imagined, and shall defend the doctrine received not with such reasons as he ought to do, but with such silly ones as rashness and a mind madded with anger could collect, which may be easily refelled; and the erroneous person shall have cause to think himself not vanquished, but with many and grievous injuries after an insolent manner abused: such disputes, however they may seem intended to resist the Devil, yet are they so far from frustrating any of his plots, as that nothing could be invented more expedient to promote his designs. For they do not fight against Errors but make them invincible; they do not pluck them up but spread them abroad; they do not destroy, but propagate them, and that in a wonderful manner. They render Errors invincible, because when the person erring finds it easy to avoid the dint of such arguments as are brought to oppose him, it gives him great occasion to think that there cannot any thing more strong be objected against him; and when he shall see confuted, not his own reasons, but I know not what other arguments, such as he never so much as once thought of, he may very well think the cause to be, that not having any thing they could oppose against his arguments, and yet desirous to seem to have answered them, they have cavilled at and misinterpreted his words. Hereupon he is altogether compelled to conclude with himself, that not he, but his opposites are in the Error. And if there be joined sharp, insolent, and injurious language, yea and, it may be, threats too and such like, what can he do other but strongly persuade himself that his adversaries being unable to defend their cause by dint of Argument, have guarded and fortified themselves merely with force and insolence. And since hatred is bred of injuries, what is there that can settle Errors with greater pertinacy? And when a man shall leave his posterity, heirs both of his Errors and his Hate; it comes to pass that they can never be rooted up out of the minds of men. Thus is the people divided into Sects which hate one another with deadly feud, abstaining from no kind of injuries, and taking the more liberty unto themselves in this kind, in that men do not observe how in so doing they obey their own passions, but think they very much please God; whereas, in the mean time, by this means they incur the wrath of God daily more and more, and become enveloped with thicker clouds of darkness. Such disputes do spread Errors abroad, because the clamours there made, the brawls thence arising afford much occasion of discourse to many people, and according to the diversity of men's minds and Judgements matters are very variously both reported and resented. And it is wont to fall out, that if many dislike the Error, yet some will approve of it, yea and some will as much disapprove of the means used to resist the Error, viz. insolence, reproaches and the like, as of the Error itself, and will thereupon begin less to like of those that set themselves to oppose the Error, whence it may come to pass that they may the more easily admit some other Error afterwards. He that likes the Error, can hardly refrain in his narrations to favour that part he approves, so as to add, leave out, change many passages at his pleasure, and thus by a kind of Contagion the evil is spread far and near. In a word, by controversies ill-managed, errors are propagated and bred divers ways. For first, he that opposes himself against an Error, can hardly avoid but that he himself shall fall into some Error, either because (as the Proverb speaks) while he shuns Charybdis, he slips into Scylla, ignorant to keep the mean, as that man should do, who in opposing those that attribute all to the Word of God, and the reading thereof, not marking the necessity of the Spirit of God to be their guide and interpreter, to the right understanding; should endeavour to reduce the minds of such men to the mere inspirations of the holy Ghost; whereas the spirit is so far to be looked at, as that the written word be not contemned and lose its dignity, as if it were a matter of humane invention, and not of divine tradition; or because he will grant somewhat to the Adversary not to be granted, which some of the ancient Fathers peradventure did, who in such a manner resisted the Philosophers, as that they defiled the purity of Christian tenets, with Philosophical ratiocinations. Likewise it may fall out, that whiles thou thinkest to express that Doctrine which thou holdest for truth, with more significant and clear expressions, than it is in Scripture expressed, and better to shun occasion of cavil (for the wit of man will ever be more wary and wiser than God) thou wilt use such words or forms of expression, as from whence another less true and godly tenet may sometimes be collected. Furthermore, whereas on both sides they are wont to produce many allegations, each for his own judgement as the case requires: if it fall out that striving shall sharpen and inflame their minds, you shall soon see on both sides many matters affirmed and denied, which in a calm mood they would never have affirmed or denied; as the Poet spoke, Furor arma ministrat, Rage weapons doth afford. Every dart accidentally offered is caught hold on, fury suffers not a man to mark what an one it is: and what ever hath rashly 'scaped a man, especially in the interim of the dispute, Pride will have it ratified and firm, and thereupon new controversies arise, and new errors in like manner without end. Yea it is seen that by disputes both the matters themselves and men's wits are confounded, truth is lost, and many are brought to that pass, as to persuade themselves that nothing can be certainly concluded, and so to cast away all care of Religion. Yea and it seems impossible to fall out, but that whiles men are perpetually wrangling about some one point of Religion, they will slight and forget many others, and they perhaps of the chiefest note; and it will grow to a custom, that a godly man shall be distinguished from an ungodly by this one thing (be his life what it will) in that he seems to abhor, and exceedingly loath that Doctrine, which in some one or two points is accounted heretical. O that we could but see at one view, how many and how great overthrows Satan hath given to the Kingdom of Christ, what desolations he hath made by this one weapon of Controversies; he must be a man of iron that could choose to weep. Nor do I now complain of those fanatical spirits, the emissaries of Satan, who never cease sowing curious, vain, and impious controversies: (for from them, what other could a man expect) but of those rather, who being such as love the true worship of God, deal unadvisedly in point of Controversy, and never observe how through a certain care of God's glory, and the preservation of sound Doctrine, though very rash and headlong, they do many things, whereby whiles they think they do bravely advance the cause of Christ, they so far notwithstanding do the work of the Devil, as that he can hardly tell what to desire more. Neither do I speak verily of a sort of common unexperienced pastors, but of some prime ones, the pillars of the Church, and they not only of this present age but of all, the Prophets and Apostles excepted. For I desire to take leave sometime to bewail the Church's condition, and to bestow my tears upon the common calamities. He that shares not in this fault, let him know we meddle not with him in this place, we accuse none by name; yea and whoever they be that are thus faulty, whatsoever we say, therefore we say it, not to inveigh against them or to cause them to be censured; but that we might take away that corruption from out the Church, than which there cannot be a more deadly plague. We have not here denounced war against the persons of men whom we desire to be both saved and as much as may be honoured, but against Satan. We prosecute only the things themselves (as we have said) which cannot be let alone without the certain ruin of the Church. Now if any shall suppose that this cannot be done, but they must be pointed at, as it were, with the finger; I would fain know of such men, whether of the two be more just and fitting, for me to regard their credit and estimation or the common good and preservation of the Church: without all question if they be such indeed, as they would be taken for, lovers of God and of his honour, they will not only take in good part this service of ours, but also render great thanks to God, that by some one at length (whoever he be) he hath manifested, that those counsels are not from him, which they would have judged so exceeding necessary for the Church's welfare. But if they be such (which I in no wise suspect) as esteem of their own dignity above all things else, it could not stand with my duty to prefer their reputation before the honour of God and the safety and good estate of the Commonwealth. Neither verily was there any cause for me to prise their favour and good will above the favour of God himself. O the sottishness and stupidity of man! The Gospel had gotten possession of the whole world almost; so many contentions arose, so many strifes, so many brawls concerning the punctilios of Religion and matters for the most part of small moment, that by little and little it hath been almost lost, only a certain few remainders were in a corner with much difficulty reserved. In our Age likewise, by the incredible goodness of God, some light arose upon us: What do we? Frighted by the example of our Ancestors do we diligently inquire how it came to pass, that the professors of Christianity were first torn into Sects, than lost both all regulation of manners and their pious holy doctrine together, so that the most part of them retained not so much as the name of the Gospel? O unheard of sluggishness never to be enough lamented with tears of sorrow! As if we had no example whereby to beware, we go on with our eyes shut in the very same steps to overthrow all. Neither do we slip any practice whereby we may make greater desolation than ever. How many sects arose there of old, and grew to a vast greatness, at whose beginning, if the Controversies had been managed with some mildness and gentleness, with patience, modesty, and Peacefulness, we should never have heard of so much as their very names? But we, as soon as any one seems to set his foot beside the Path, we think there is no other course to be taken, but straightway to sound a defiance, to fill the world with rail, reproaches, clamours; what ever comes to our tongue's end, that we deem most fit to resist the Error, whereas oft time's nothing can be less to the purpose: likewise men of Goatham, we bring oil to quench the fire. Whereas now or never, when we stand most in need of sober advisement, let us abandon wrath, away with Arrogance, away with clamours, and let Reason alone bear sway in this business, neither let Satan, but the spirit of God guide our Reason.  
And in the first place let us beware again and again, that no unnecessary Controversy be raised. What if somewhat offend thy ear as strange and uncouth? The apprehension of thine own abilities, must it presently set thee a work to oppose it? An unfitting Master, by whose persuasion and the Devil's instigation upon every the least occasion, thou shouldst rashly turn all topsie turvie. I tell thee it is a small matter, it's a dangerous business, there is more need of Council than temerity in such a case. For what if so be, that which thou hast heard, have some appearance of novelty, when as there is indeed no such matter, because thou interpretedst the words of him that spoke it, different from his meaning? What a madness than would it be, when there is agreement in the things themselves, to make contentions about words, and to play at fifty-cuffs with the Clouds. If thou hadst but gone to the man, and asked him friendly and courteously what was his meaning, he explaining his own words, all occasion of Controversy had been taken away. Yea if so be there be somewhat which is indeed new, it is not presently the most advised course, to give ear to that same crafty sour of contentions, sounding to battle; but since as we have said, a people is never in so great light, but that there are some mists of darkness; we must first diligently examine, whether it agree with that Doctrine which is comprehended in the Scriptures, lest it should fall out, that whiles we shall think to resist an Error, we become resisters of the truth. Now there is no man but will willingly confess, that the truth ought never to be opposed, whatsoever show of Eror it may seem to have, howbeit to avoid so doing when occasion shall require is the hardest thing in the world. For whatsoever Doctrine any man hath once drunk down, he cannot persuade himself that it is untrue, but that what ever differs therefrom is false, and such as he is bound to oppose that it may not be believed. Now if all men shall be thus disposed, as to reject what ever savours of novelty, whatsoever Error shall be in the Church, it can by no means be extirpated, but rather, out of that one, many will by little and little sprout forth. What is there then to be done? Certainly this is undeniable, that if they which err were so affected, that they would patiently with quiet and composed minds hear such as differ from them, and diligently examine the force of their Reasons, as those that (whatsoever they think of themselves) may possibly be in an Error; it will fall out that the greater part will be withdrawn from their Errors: and that therefore it is that they abide so obstinate in them, because they cannot so much as suspect any Error; so that whosoever would teach contrary to their judgement, they judge him to be presently suppressed, not once having his cause heard. Who sees not therefore, that it is good advice for such men, not presently to reject what ever they hear different from their own persuasions; but to pause a while and think every man with himself; to me indeed such things seem true which I have hitherto with the multitude believed; but what if that befall me which betides very many, that I should most err in that whereof I seem to be most certain. Why may I not hear the man first? why should I not weigh what he says. Paul's precept is, Despise not Prophecies, prove all things, hold fast that which is good. 
1 Thes. 5.  Now I would very fain know of thee who ever thou art, that certainly thinkest thyself free from all Error; do I say thinkest, yea rather who seest and feelest as much; which way thinkest thou may persons erring be brought to suspect that they are in an Error, that so they may be more attentive to such as would deal with them? I suppose thou wilt grant by this Reason, that very many men do err, and they not only of the unlearned vulgar sort, but very learned persons (which the almost infinite number of Controversies agitated amongst them witness) so that while they think themselves to be undoubtedly in the right, they may be notwithstanding involved in greatest Errors; & that they are wise, who remembering that they are men, and may be deceived as soon as any others (though they know not themselves to err) yet as being in a possibility of Error, do give diligent ear to such as profess to teach them better, and that so, as not to allow of any thing without diligent search, and imploring the help of Cod to that effect. Go to then; with whom wouldst thou that this Reason and instance should be of force? with them that think aright? I suppose thou wilt not say so, but with them that err. But this is that I would know, viz. how thou canst make this Reason more prevalent with those that err, then with such as err not? canst thou do it by alleging that they are in an error? they cannot think it possible that they should err; and that is it which the Reason produced aims at, to bring them into some suspicion of Error. if so be then, that those who err, do think themselves to be as far from Error, as they that think aright, yea verily for the most part are more confident of the two, for a fool (as the wise mean speaks) is delighted with his own reasonings, but a wise man asks counsel; truly, I can see no other way, in case Error be in the Church, to make it to be acknowledged, then to make this general conclusion: that forasmuch as it is a property of Mankind to err, no one person that is but a mere man ought to be so confident, as to persuade himself he cannot err, and that what ever come into Controversy, he should but in vain give ear to what any man shall say concerning the same. But we must not (wilt thou say) doubt in the Doctrine of Religion, but know assuredly what to hold. So say I too, and therefore this knot is very hard to untie. To resist the Truth, and not to acknowledge and reject an Error, if there be any that can make it appear, is a very great evil. But impossible it is, that he which errs should acknowledge his Error, before he come to think it possible that he may err, whereby he should be content to give ear to any that would convince him; and yet a man must not waver in the Doctrine of Religion: which way now, and by what third shall we get out of such an intricate labyrinth? Let us not despair yet, we must, and will find a way out. Thus much we have concluded upon, that truth is never to be opposed, and that he which errs, whiles he is in an Error, cannot understand he errs; likewise that it hinders much the acknowledgement of the truth, for any one to persuade himself strongly that he is in no Error, and that the right way, and first step to the acknowledgement of an Error, is to have a suspicion thereof. Shall we then allow a perpetual hesitation in matters of Faith? That we will not neither. I conceive it rather our duty to endeavour, to attain to the most certain knowledge that may be had. What other course shall we take? For as much as a man may, concerning a point, be either well persuaded, believing as the thing is, or ill, believing otherwise then the thing is; and for as much as he that is well persuaded may be either perfectly persuaded, which befalls him that hath obtained a certain and clear knowledge, or imperfectly persuaded, which is seen in them who embrace the truth indeed, but are led only by opinion, not being able to give a sure reason why they so think: certain it is, that man who hath so sure a knowledge, as to be able to render true, constant, and infallible causes of his judgement, cannot be brought to doubt, or to be seduced concerning the point. Whence it follows that whatever counsel you can give him, that he suspect himself of error, it can noway hinder him in respect of those things whereof he hath such knowledge; much less can it hurt him that is tainted with ill opinions. For he that so errs, as to suspect himself of error, doth not now altogether err, but inclines partly to error partly to truth. It remains then that we consider, what we may think of such, as embracing true opinions, have not however attained to the perfect science of the things themselves. In such persons truly suspicion of error is no other than a certain approach to error, which in itself we cannot but judge naught: howbeit for a man falsely to arrogate unto himself knowledge, when he hath only an opinion, is an error. Now as error cannot be good, so it is an evil thing to be in danger of any pernicious error. But he that is led by opinions only, and is not sure of what he holds, may possibly be led into error. He is then in danger lest it may so fall out, whereas the best way is to be free from all danger. Whereupon, like a●, though all pain be reckoned among evils, yet if it be undergone for the removing of some grievous disease, it appears in the notion of a great good; so, opinion being an infirm & feeble knowledge, and if not a disease yet a constitution of the mind near approaching to a disease, he that shall cast into a man's mind a suspicion of error, by instancing in so many men, that while they dreamed of nothing less, did yet walk in greatest darkness; to the end he may show him the way to attain to a sure and steadfast knowledge: we ought to judge this man, not to give pernicious but healthful and very necessary counsel. To the end therefore that thou mayst not oppose at any time, and trouble a man that would teach the Truth, either thou must of necessity attain unto a certain firm knowledge of what ever may at any come time into Controversy in the Church, which what a piece of work it will be any man may judge; or certainly if at any time thou shalt hear any matter which sounds new in thine ear, before thou condemnest it, thou must pause a while and think with thyself what kind of knowledge thou hast of that thing. And lest thou be deceived, taking a vehement persuasion for certain science, let us consider what we are to account science and what opinion; and this it becomes us to do, not as Philosophers, but as the Disciples of Christ. There is nothing more certain than that we (in point of Religion) can hold nothing for certain but from the testimony of God's Word. This many texts of Scripture witness: let these few serve in stead of many. David himself King of Israel and a famous Prophet, when he had resolved to build a Temple to the Lord; yet could he not divine the mind of God in that point: Neither did Nathan a great Prophet likewise come nearer the mind of God, in his exhorting David to perform his purpose; for by him God forbade David to build any Temple, which is a considerable instance. Now of Joshua the successor of Moses, it is written that he was endued with the spirit of wisdom, and that God promised to be with him perpetually, yet is he commanded to have regard to fulfil the Law which he had received from Moses, and not to turn from it to the right hand or to the left; and the reason why is added; that thou mayst know (saith the Lord) what thou oughtest to do. Whence we may understand, that then we are sure of thing if we have a Word of God for it. But how plainly have we this in another place? My thoughts are not like your thoughts, 
Isaiah.  saith the Lord: neither are my reasons like your reasons; but look how much the Heaven is higher than the Earth, so much are my thoughts above your thoughts, and my reasons above your reasons. Neither is it sufficient in any sort to build upon the divine Scriptures on any fashion; but it is needful that we attain the knowledge of them by the interpretation of the holy spirit; for as much as we see so many differing judgements in matter of Religion, even amongst the most learned and most exercised in the reading of holy Scriptures. For Paul testifies; that only the Spirit of God knows the things of God, 
1 Cor. 2.  neither doth man's sense understand the things of the Spirit; neither can he understand them, for they seem to be foolishness unto him: but the spiritual man judgeth all things. Whereupon James exhorts him that wants wisdom to ask it of God. From all which it is gathered, that he hath the knowledge of divine things, who both depends only on the Word of God, and hath attained the true understanding thereof by help of no other interpreter but the Spirit of God himself. And all this will they willingly grant to whom we now address our speech. But here is couched a great difficulty. For many persuade themselves that they can prove what they hold from testimony of God's Word, & that the spirit of God is their guide and teacher to furnish them with the understanding thereof, who notwithstanding err monstrously. They suppose they begged of God for his Spirit and that they have placed all their confidence in his assistance, who are not ware in the mean while that their trust hath been in any thing rather than in him. But before thou canst conclude of a surety that thou hast obtained his Spirit and learned any thing by the guidance thereof, what ever thing there is which might move thee to think so or so, or confirm a persuasion taken up, such as is an opinion of thine own or another's knowledge, judgement, spirit, holiness; likewise the multitude of those that think as thou thinkest, or of those which praise thee, admire thee, depend upon thy judgement; also the long while that the opinion opposed hath been in repute; finally, whatsoever is not God or his Word, from it thou oughtest to withdraw thine eyes, thy mind, and all thy thoughts, no less then if there were no such thing in the world; and then all other hope and confidence being cast away, to fix thine eyes and mind on God alone, to depend only upon him, and thus affected in this posture to ask his Spirit. Thus if thou shalt do, if frequently, if seriously, if believingly thou shalt do it; then mayst thou with good reason conclude, that thou art not possessed with any pernicious Error, or in case thou art possessed with any, that it shall be made known to thee. But these things are such as we can with much more facility express them in words then in deeds, so liable is the disposition of man to Error; yea so apt naturally is he to put trust in any thing rather then God. In a word, so sly, so industrious, so well furnished is Satan with divers Arts to deceive: that when thou hast done all thou canst, it will be an hard matter in some point or other not to be overseen. Which I would not have any man think, I therefore speak, as supposing there can be no certainty in divine matters, which conceit I am as far from as he that is farthest. But this is that which I would by no means suffer, that he which as yet is arrived unto no certainty, and is peradventure plunged as yet in false opinions, should arrogate unto himself knowledge; but I would have him endeavour to get it indeed, and endeavour as he ought to do. He that hath once attained clear and certain knowledge, exhort him as long as you will, and let him endeavour as much as he can to suspect himself of Error, yet shall he never be able to entertain any such suspicion of himself. Such kind of exhortations then, can move suspicion only in them, who either err or have not yet attained firm and constant knowledge, but may attain the same as yet: to whom whiles the right way of attaining thereto is shown, and they are admonished of what blocks and traps in their way they ought to take heed, truly I cannot see but that the counsel we give them is very safe and profitable. Wherefore that a man may not any ways offend by opposing the Truth either in public or private, by word of mouth or by writing, I would persuade him by all means possible, that whatever his judgement be concerning Religion, he would examine particularly by what Reasons he hath been moved to be so persuaded, with what diligence, with what assurance of the spirits assistance, he hath searched the Scriptures, with what circumspection and prudence, he hath withdrawn his eyes from whatever is neither God nor his Word, also with what confidence he hath poured forth his prayers to God, in a word, how far he is assured of whatever he holds. How be it, when thou shalt have done all this with as much care as possible thou canst (modesty being always pleasing to God and he of such a nature as that he cannot despise the prayers of that man, who begs a daily increase of the certainty of his faith) if yet somewhat appearing new and therefore false and impious shall wound thine ears, as yet I conceive it the best way, that before thou oppose, thou pause a while and think with thyself again and again, what assurance thou hast, that such a speech is false and impious: and that again thou wrestle with God by most fervent prayers, that if thou be'st in the right, he would confirm thee therein more and more; if humane frailty have overtaken thee, that he would open thine eyes and give thee so much light, as to acknowledge and renounce thine Error. For if we who are evil (as our Lord said) are so affected, that we give good things to our children, so as when they ask bread we give them not a stone; nor a serpent when they ask a fish: What shall we think of our heavenly Father? Shall we think that he, while we never leave ask of him the certainty of the truth, being inflamed with a desire of obeying his will, and fearing lest by Error we should wage War against the Truth; shall we (I say) think, that in stead of assurance of the truth he will give us errors, in stead of light he will send us darkness? How far were this both from his infinite goodness and his most faithful promises? Again, since (as we have said) we can be assured of nothing unless we be taught of God, neither can we in our prayers limit God a time within which he should teach us, though we have turned away our sight from all things besides God, though we have placed all our confidence in God, it may notwithstanding come to pass, that we are not as yet taught by God, but that he is about to teach us by him, whom we account to be a seducer; for if he had already taught us, he would have added so much light and certainty, that we should have had no reason to doubt; only let us beware lest Satan put a trick upon us; we must remember what a crafty fox he is, how old an impostor, how plausibly (to use the Apostles phrase) he can deceive in the person of an Angel of light: and let us make sure account that no body can beware of him too much. Let us abandon that same expression, it's an old Error frequently confuted, long since confuted; what if so be the point have been hitherto ill-maintained, what if hitherto Satan hath played the part of Opposer and Maintainer himself alone. But be it so, suppose it to be an Error; if it be but to draw the persons erring by thine example unto that same gentleness and readiness to hear which is requisite, that they may not be obstinate towards such as would inform them, be thou thyself so gentle, as first to hear and understand before thou condemn them. If it be but that they may not have reason to complain, that their cause hath been condemned before it was heard. What? will the Truth become less apparent by the often discussion, and not rather every day more certain & clear? Nothing verily is more easy then to begin a contention, but when it is once begun it is far more hard to end it, So that Solomon spoke to this purpose most fitly, when he compared the beginner of strife to him that opens a way to water (suppose collected into some great and vast lake) for at first indeed the matter may seem small & contemptible, but the water makes itself a larger & deeper passage, grows stronger and stronger, bears away the banks, lays waste all it meets with, eats itself channels, covers the fields with sand and mud, plucks trees up by the roots, throws down buildings and makes a rueful spectacle where ever it comes; just so from small and contemptible beginnings of Controversy & strife, we see at last the whole world filled with dissensions, calumnies and clamours. So that he which conceives not himself bound to shun the moving of a controversy, as being one of the greatest evils, unless he be merely compelled thereunto, shows himself to be either a man of no judgement, or one that cares not a rush for the Church's welfare. Wherefore though it be apparent that it is a false Tenet which is spread abroad, yet before thou begin to contend in the least measure about it, thou must consider of what moment and weight the thing is. For concerning vain questions we have a command of Paul, not to refute whatever shall be falsely asserted, but to avoid the questions themselves. So that I conceive our duty only is to endeavour that men's minds may be diverted from such curious unprofitable questions, not so much in regard they may be false, but rather lest they vainly consume precious time, besides that it often falls out that while men strive about the slightest matter that can be, while men's wits are disturbed by the heat of contention, such things may be rashly alleged on both sides, as being of greater weight, may not a little impair the purity of Doctrine. Add herunto that men fall as soon to reproaching, railing, scolding when they contend about a tale of Robin-hood, as when the controversy is concerning the most weighty subject, which are faults that a Christian heart ought exceedingly to abhor. But here you will say is the great difficulty, the great labour to distinguish between questions unprofitable and questions that contain matter of damnable Error. For whatever a man shall pitch his mind upon, presently Satan endeavours to persuade him that it is a weighty point, so that unless he know assuredly what to hold, he cannot assure himself of any hope of salvation. Verily this is my judgement, that he, who not out of vain curiosity or ambition to become a subtle disputant in matters divine, but out of true piety towards God and an earnest desire of his own salvation is exercised in the reading of the Word of God, will easily know what questions are foolish & vain, and which are unworthy to be handled. But for as much as many are much to seek in this point, not without the Churches great detriment; it will not be impertinent, to make enquiry after some sure way whereby a man may without mistake discern the one sort of questions from the other.  
This then is passed peradventure, if there be some one thing, at which as the mark and end all the Doctrine of Christianity doth aim, whatever thing being known conduceth nothing to the attainment of that end, all questioning about that thing will be vain. Wherefore it concerns us to see, if there be any such end; what it is, and what those things be which may conduce thereunto. Now John testifies that such an end there is, and what it is, in these words Many other signs also Jesus did, which are not contained in this Book, but these are written that ye may believe that Jesus is the Messiah the Son of God, and that believing ye may obtain life by him. By which words we are plainly taught, that the end & scope of Christian Doctrine is eternal life, whereupon it follows, that whatsoever may be of any use for the attaining of eternal life, that thing may be accounted profitable to be known, and whatsoever can confer nothing to that end ought not to be regarded. How now! (may some man say) not a word of the honour and glory of God in this consideration? I answer; whatsoever things make for the glory of God, without doubt, the knowledge of all such things further our salvation, neither is the glory of God in any thing more manifested then in the salvation of man. If so be then there be any thing that we are obliged to do to the end we may attain eternal life, for as much as we cannot do that thing, unless we shall understand that it is our duty so to do the same, it is necessary that we know so much. And for as much as God hath made a Law which who so keeps not exactly, hath imposed upon him the punishment of eternal destruction; which Law because a man cannot keep, and there is some other thing, which if he do he shall notwithstanding obtain salvation; he ought to understand both that he cannot satisfy the Law, and what that other thing is which if he shall do will be a means to save him. And seeing that same other thing is; if he shall be persuaded, that the Son of God being made man satisfied his Father in respect of the punishment due unto his sins, and that he is by his blood made clean from all the defilement of sin; howbeit holiness of life and innocency of conversation is required, not that in confidence thereof we should promise ourselves salvation; but that our manners may be such as becomes the children and servants of God, bought with so great a price: These things (I say) being so, it is necessary both that a man know the promises which are made concerning Christ, and that he be not ignorant wherein holiness and innocency of life and conversation do consist. And for as much as there are many things which may either induce us to place all hope of our salvation in Christ and (according to our power) to keep the commands of God, or hinder us from so doing and delay us, it is very profitable to know what those things are which may either help or hinder. Now we are persuaded to place all our confidence in God and inflamed to love him, by which love we are drawn to endeavour obedience to his Commandments, by the knowledge of his nature, not as Philosophers desire to know it that they may subtly argue about it, but so as to understand how he is beyond all conceit wise, good, gentle, merciful, how exact and punctual he is in keeping his promises. That his nature is such his works witness, viz. The Creation of the world and all things therein contained, but especially examples of his care for such as have worshipped him with a pious and holy fear, how he hath helped them in times of exigency, how he is wont to defend them from the lying in wait of the Devil and the world; also how great and grievous sinners he hath upon their repentance comforted and saved; how great a hater nevertheless of sin he is wont to show himself; and the like. To the knowledge of his nature, the remembrance of his frequently repeated promises being joined, doth exceedingly confirm and strengthen faith, and forcibly puts men upon a serious resolution of amendment of life. Hereunto may be added the explication of Prophecies, especially such as concern the present times, which being a clear testimony of the providence of God, make exceedingly to the confirmation of men's minds. Whatsoever matters of this nature are very profitable to be known and discoursed of by all men at home and abroad in private and in public. And because we can perform none of those things lately mentioned, unless assisted by the help and spirit of God, and God will have us ask this spirit and assistance of him, we must both know that God would have us so to do, and keep in mind the promises that he will give us these things upon our ask, in a word, we must in no case be ignorant in what manner we ought to call upon God and how we ought to render to him thanks for benefits received. Contrariwise, we shall be much hindered concerning the premises, if we shall judge otherwise concerning the nature of God, concerning his will and whatever may come to pass, than his Word directs us. A great hindrance too is the corruption of our nature, which very forcibly withdraws our mind and thoughts, yea ravishes us to contrary intentions. Whereupon we being necessitated to wage perpetual war with our inbred pravity, to the end we may render our nature subject to the divine will, it is in like manner very necessary that we know our natural sinfulness and whatever the Scripture shows us for the mitigation and subduing thereof. And for as much as it is not sufficient that a man care for himself alone, but every man is bound according to the measure of the spirit he hath received and the course of life whereunto he is called to seek the good of the whole Church, not only of the Members thereof now living, but likewise of posterity; whatsoever is of that tendency as to make any doctrine profitable to life hard to be attained, or may give occasion either to forsake or lightly to esteem the same, it is of great consequence that we be not ignorant thereof. And in as much as the Scriptures admonish us that we have a great and most cunning adversary (who is named from his enmity) who without ceasing plots against us whereby to ruin us and divert us from God; who can doubt but that it willbe very profitable, well to understand his arts and by what wis am they are to be avoided? in a word, no doctrine can be profitable unless it have some use; if it consist only in speculation & tend to no a●tion, it is to be accounted vain and foolish. Yea verily, every doctrine that may any wise refer to the attainment of salvation is not to be counted profitable, to as that it should be requisite to han● e 〈◊〉 curiously, o●, difference ●●ne, ●hat 〈…〉 mu●● labour to assure our selus what to hold but this condition must be adjoined, that there be not other points that will easily supply the defect thereof. That this is so, appears, because it being necessary that we should believe that Jesus is the Messiah the Saviour foretold by the Prophets, and to this end all the miracles which he did were directed, that thereby it might be known who he was, yet were they not all committed to writing, but such and so many as were sufficient that men might readily know who he was. So that if so be any should content that our Lord wrought some miracle not mentioned in those books which we have of his life and do, it would not be worth the while to search out the truth of that matter, or to make Controversy thereabout, forasmuch as though it should be found to be true, there could be no other profit reaped thereby, but that Jesus should be proved to come from God, and to be the man he pretended himself to be, which thing many other miracles do so fully witness, which are out of question, that greater certainty cannot be desired: on the contrary, though we had no assurance of any such miracle, the Authority of other miracles recorded in Scripture by the holy penmen thereof, is not a jot thereby diminished. Whereby it would come to pass, that whether we shall believe that miracle or believe it not, we should neither win nor lose by the means. And forasmuch as, in case Christian Doctrine should seem to contain any absurdity, or to maintain contradictions, it would hinder those that are unconverted from embracing the same; whatever tends to the removing of such absurdities, and to reconcile such contradictions, cannot but be profitable, Unless happily such reconciliations cannot be accomplished without great stirs, Controversies, and dissensions. By such like ways then, it seems easy to know profitable questions from vain and unprofitable, provided that men's judgements be not before hand disturbed with partiality and the heat of contention; and before they have already begun to contend about the point in question, as about some weighty matter: but when men are once bewitched as it were with the opinion hereof, their inbred pride, hatred, indignation, custom in Error, and Satan suffer not their judgement to execute its office. Who amongst us at this day doth not admire, that the ancient professors of Christianity did contend with such heat and earnestness of mind, about the day on which Easter (as they call it) was to be celebrated, and about other matters of very light concernment; whereas in those times, they were thought very weighty points: we looking upon them with  judgements, plainly perceive, what an unworthy thing it was for the Church of God to be divided into sects, upon so slight occasions. My advice therefore is, that as soon as thou shalt perceive somewhat untrue to be taught, before thou set thyself to contradict it, thou consider if it be not a matter of little or no weight, and if it be, that thou make no contention about it; or, according to that opportunity which the time, place thine own person, and his thou shalt deal with, may afford, that thou do only exhort the man to leave such speculations and apply himself to more weighty matters, and I would have thee do it as artificially as may be, so as not to put him into any passion. But the true way of bringing men from vain questions is this; if those whose place it is either to teach the people, or to read divinity in the Schools, and those that apply themselves to write, omitting curious questions, and abandoning vain ostentation of wit, would insist upon and urge only such points as tend to the confirmation of faith, to the exptirpation of vice, to instil the fear of God, cherish piety, comfort the afflicted, and keep them from desperation, to keep such as would be counted Christian brethren, in brotherly love, with a sweet harmony of affections, and the like. Neither are these Subjects such as are to be slighted for their commonness. For in the first place, though the heads themselves of such Doctrine are not very many, yet they are of very large extent, and then, all weary somness in the auditor may be taken away by the variety of handling them; especially if the preachers of the Gospel shall mark, what Doctrines at every season the people most stand in need of. As in case they be lift up by prosperity, and give the rein to luxury, let them fear them by the prophetical threaten, and so reduce them into order. If affliction lie heavy upon them, let them be comforted: If they languish with sluggishness, let them be stirred up to honest employments. If they seem too intent upon the world, let them be admonished of the shortness of this life and diverted from too much care for worldly things, and thus let them insist upon such Doctrines as are most suitable to every season. Neither see I cause why we should count those arguments too common, which can never sufficiently be imprinted in our minds. So that time will always be wanting for such arguments, so far shall we be from wanting matter to take up the time, though we keep within the bounds prescribed. Now this is that which may often give occasion to start vain questions, if in expounding the holy Scriptures to the people, a man shall as it were make a Law to himself to dwell long upon every word without distinction; which seems now to be the common practice. For when they cannot always find profitable matter to discourse of, they are forced to give way to curiosity. Such men there be haply, who being full of matter and abundant in wit, and therefore able to take an occasion of discoursing upon what Subject they please, from any text or word; may handle largely any Scripture, without just cause of reprehension. But this is not every man's Lot (as it is in the Proverb) Non omnibus datum est adire Corinthum. They that are not so well stored, shall do much more discreetly, if they will suit their endeavours to their abilities. Where many things profitable to be heard suggest themselves, let them insist long, if the text afford not many things, let them not be ashamed to put a little  on a little foot, and to proceed in their explication the faster. For what matters it, if having made twenty Sermons upon some one Chapter of the Gospel, thou shalt go over the next in one discourse? The holy Ghost would not teach all things in every place, but one in one place, another in another. Neither let they knowledge be all poured forth upon one place, though thou mightest do it handsomely enough, much less be thou so absurd and unreasonable, as to desire rather to descend to foolish commentations, or to inculcate such matters as all thy auditors ears are already full of, then to be thought not to have made many Sermons upon the explication of every word. Some offend in this kind to make foolish ostentation of their fullness, others offend by giving more heed to the example of some preachers, then to what is necessary to be done. Yea and much greater occasion there is of such curiosity in respect of those which expound the Scriptures in Universities. For since there be already many commentaries upon them in print, which the Students themselves may read, and the professors are loath that their labour should be thought vain or of small necessity; that they should only repeat other men's expositions, meditations, arguments, and their very words; but desire still to have somewhat which the Scholars shall not find in their books: besides that they are compelled to make things change their places, bringing what hath been fore-alleadged upon one place to the explication of another; that they may set forth their own acuteness, they do either invent objections that they might answer them; or they coin new words and new manner of expressions, or they raise new Controversies. Better it were in truth, that there were no professors at all, than any such as these. For what other thing will they effect, then to reduce the study of Religion into sophistical vanities? What would you have them do, may some men say? What! truly any thing rather than thus to misspend their leisure. What should I desire them to do, but not to deprave, not to pervert such things as have been said to the purpose, and in fit place, not to darken and obscure them by idle questions. And if any thing hath slipped former Expositors, if they see any thing which they did not, herein let them make proof of their own diligence. But there is yet a worse fault than this; many think it not enough to teach thus by word of mouth, but they will have their commentaries in print, setting out large volumes, that matter of wrangling doth every day increase. How many Commentaries have we already upon Paul's Epistle to the Romans? Every day some or other new one comes forth. For every man that with some applause expounds it in the Schools must needs set forth a Commentary. Howbeit should you collect what he explains more aptly than others, or what he brings wholly of his own; your glean will be very slender. The rest will be what other former writers either upon the same or some other place had formerly discoursed. And whereas our later Expositors do of purpose abstain from the words of the former, and they for the most part had prepossessed the most fit forms of speaking, which relished more of the spirit and were most apt to move affection; these must of necessity use less fitting phrases, such as savour only of a vain ostentation of wit, but leave no sting of affection in the minds of the Readers. Those who err in this kind through defect of judgement, supposing themselves not unprofitably thus employed, may with admonition be in some sort excused. But as for such as are spurred to write by ostentation and ambition, I shall not stick to count such men among the prime plagues of the Church, as persons most wickedly hireing themselves out to do the Devil's work. But let us now proceed.   

Satan's Cabinet Counsel. The second Book.  
The Argument.  
WHen upon serious examination we have found that a point in question is an Error of weighty concernment, what course we are to take. Satan's aim is first to make a man embrace an erroneous doctrine: If he cannot do that, his next endeavour will be to inflame him with an inordinate, turbulent, passionate spirit of opposition against the said Error, whereby whiles he thinks to suppress it he shall exceedingly assist Satan in the propagation thereof. He that spreads and teaches an Error may be a dear, child of God, though left for a time. A pious person may and aught to be exceedingly moved to see the Name and Truth of God blasphemed by a spreader of erroneous tenets, but it must be with a zeal rightly qualified, and which comes not from Satan, but the Spirit of God. The nature of a right zeal against a Seducer. Great difference to be made between him that being deceived himself deceives others, and him that willingly, wittingly and maliciously seduceth. How a malicious seducer ought to be dealt with that he may desist from seducing. Reproaches and criminations, not only unprofitable but hurtful both in respect of the seducer, the seduced, and those whom we would preserve from infection. If any good do come by reproaches and revile, it may be otherwise and by better and safer ways obtained. To brand any man with tokens of infamy, belongs to none but the Magistrate: It ill becomes any private Christian, especially those that are teachers of others. They must be free from all appearance of evil, and rather Gods than Men, that shall work any good upon seducers and seduced persons by reproaches. Two things of greatest importance to reclaim a seducer, viz. to produce such demonstrations as may have greatest power to convince him of his Error; and to provide that he may consider the same with a calm, quiet, untroubled spirit. We must therefore carefully avoid any words or behaviour that may move him to passion. We must avoid cavilling at words and drawing absurdities from his assertions. Many men delighted by misinterpreting their adversaries words, to infer some great absurdity. Many oppose their own imaginations in stead of their adversaries errors. If our adversary assert any thing which seems very absurd, we ought to suspect that we do not rightly understand him, and rather to desire him to explain himself then to triumph over the supposed absurdity. God reveals matters divine to babes and sucklings. Our adversary is much wrought upon when he sees we perfectly understand his meaning. Our chief endeavour ought to be perfectly to know what and how he holds. A great fault to charge our adversaries with holding such things as to our understandings seem to follow from their tenets. We ought barely to report their say without addition, detraction or alteration. All desire of victory to be banished from Christian d●bates. We must take heed we be not ashamed to acknowledge what we were before ignorant of; nor to learn the truth by the meanest instrument. We must not be over confident in our assertions. Affirm or deny without exclaiming, was ever the like heard, will any man say so or so etc. We must use our adversary not contemptuously but with civility and humanity. Our endeavour in every controversy must be that Christ may overcome, being willing to be accounted the of scouring of the world, so truth may be advanced. In every Controversy a double combat, between us and our dissenting opposite, and between us and Satan. For a man to give ground in disputation's, is not so shameful in the sight of others as in his own Account. What a man loses in reputation of learning and knowledge, he gains in the estimation of candour, ingenuity, sincerity when he lays down an Error. What meditations we ought to be conversant in before we begin a dispute, to the end we may neither ourselves be moved, nor move our adversary to passion. A man's nobility, Wealth, Authority, Reputations are the weapons wherewith Satan. fights against him. The grand combat in all disputes is with Satan. The main quarrel, is not so much the point in question, as the Peace and Tranquillity, and safety of the Church of Christ. A disputant must take heed of being too wise in his own eyes. No vice so hardly rooted out of a man's spirit as Arrogance. A medicine against arrogance. The top of humane wisdom to suspect a man's own wisdom and seek Counsel. We cannot dispute with any person so despicable, but look how much we think ourselves wiser than him, by so much he takes himself to be wiser than Us. The use of this Observation.  
LIB. II.  
IN the former book we have discoursed concerning unprofitable questions, how they may be distinguished from profitable ones, and how they ought to be avoided; it follows now that we should declare what may befit a godly man to do, if it shall appear that the business in Controversy be a matter of great weight. And here doubtless, if thou wilt give ear to Satan, he will endeavour to advance his designs exceedingly by thy means. So that, some error shall not be extirpated, but spread abroad far and near, yea and become as it were the seed of many other errors; so that contentions, discords, variance, sects, devastations, and mighty hurliburlies shall thence arise; and to the end he will labour might and main, that no moderate, circumspect, grave counsel may take place; but that all things be transacted rashly, without advice, confusedly. What now shall a Christian and prudent spirit do in this case? Shall he think of obeying Satan and furthering his counsels? Will he make him his Counsellor and Captain? Will he not rather with all diligence of mind provide that all things be managed with the greatest discretion possible? So that not a word, as near as may be, shall pass which is not exactly fitted by reason and polished? Will he not weigh with himself again and again what is needful to be done? Here, here indeed is need of prudence, resist the beginnings whiles the flame is yet small, if thou shalt let it alone a little while and give fuel to it likewise, who shall be able to quench the Fire? These things I say are to be foreseen in time. If thou shalt hear any impious Doctrine, what thinkest thou will the speech of Satan be in thy heart? He will try peradventure, if he can bring the Error in credit with thee also: but if he find the doors shut on this side, and shall thee another way; O abominable wickedness! (will he say) O this fellow deserves that the Earth should open its mouth and swallow him up quick, that durst once speak such abominable words; 'tis pity he were not burnt with fire from Heaven: The basest and wickedest fellow that ever the Earth bare! Is it possible that any man should so much as once think of such things, much less account them true? If thou give way to such thoughts as these, what canst thou do or say which will not occasion a thousand mischiefs? Persuade thyself, that the Spirit of God is not author of such counsels but Satan. Such thoughts are not fit to take away the evil, but to increase it more and more, and render it uncapable of all cure. Somewhat else there is to be done to remedy this evil. And first, how knowest thou, but that this man haply (what ever he may seem to be) is one of Gods elect, whom God indeed hath suffered to fall, out of some secret but most wise and loving purpose of his own, that he may raise him again with much more glory? whom didst thou but know to be such an one, couldst thou entertain any inhuman thoughts against him, who is ordained to the possession of the glory of the Elect, and to be an inheritor of the Kingdom of Heaven, against thy brother, against a member of Christ, against a servant, yea and a son of God? But (thou wilt say) by this reason the Magistrate must suffer thiefs, robbers, cutthroats and other criminal offenders, for as much as all such may be of the number of the elect, such as may in time be reclaimed. I answer; a godly and wise Magistrate when he punishes such like offenders, he doth it not to satisfy his own hatred, but executes that office whereunto he is called of God, knowing that he is bound to obey Gods revealed will whatever his own reason may notwithstanding prompt him unto. Even as Abraham was ready at Gods command to offer his most beloved and most innocent son Isaac. And in the mean time he omits no office of humanity towards such as are to be put to death. But thou wilt say further: Can the ears than o● that man which loves God hear accursed speeches against God, and be no more moved than if they nothing concerned him? I answer and grant, that a man ought to be moved and vehemently moved in such a case, but would not allow that motion to be a rash headlong zeal, but a zeal guided by the most accurate reason, not of Satan's but of the Spirit of Gods begetting. If thou hadst a brother or a son rather, whom thou exceedingly lovedst; thou couldst not see him catch a dangerous fall, but (especially in case he were therewith grievously wounded) thou wouldst be much moved, but with what kind of motion or affection? So as to inveigh against him with harsh language, to overwhelm him with revile and reproaches? Yea rather thou wouldst run to him and raise him up as gingerly as thou canst. Thou wouldst bid him be of good cheer, and leave nothing undone which might free him from, or at least mitigate his pain. Thou wouldst spare no pains and watch with him whole nights together. And in case the anguish of his wound shall make him froward, thou wilt nevertheless remit nothing of thy great tenderness over him. Such would I have the motion of thy mind to be, to be grieved at the fall of thy brother; to be grieved that God is offended; to be grieved for their sakes whom he hath mis-taught so a that they are in danger to lose their salvation. But let the effects of thy griefs be, that thou endeavour with all thy might either wholly to remove or to lessen the evil; and that thou take heed again and again (as in a business wherein thou canst not err without great danger) that thou neither do or speak any thing which may increase the same, nor of which thou canst not foresee some certain hope of profit; and that thou wilt so order thyself, that in case thou shalt at any time observe, that what thou didst to a good end had a bad issue, thou wilt be content with the hazard of thy reputation to correct thine Error.  
Furthermore, three things seem to require our consideration: what course is to be taken concerning him that sows Errors; what is to be done concerning such as have assented unto Errors; and what concerning such as are in danger to be infected. Concerning the Author of the Error, thou must be exceeding careful, what end and scope all thy counsels aim at. Many weighing what a destructive thing Error in Religion is, and consequently what damage he brings to the Church of God who disperseth Errors, they think nothing can be enacted too severely against him. Whereupon at every first word they break out into rail and reproaches, and fill the world with out-cries, and a man would wonder how they please themselves in so doing, and how rarely they conceive they have defended the cause of Christ. Neither do these men much regard, whether a man teach false out of ignorance, or to serve his own lust. Yea rather as though they were assured that never any such thing is done but out of malice, they deal with every one as with a malicious seducer. Hence come these kind of expressions: The filthy beast was not ashamed to speak so and so. The most cunning impostor hath left nothing unattempted whereby he might poison simple people, with the like expressions; and a man would wonder to see how fluent some men are and copious in such kind of Rhetoric. Now if so be a man shall think that he teacheth true and godly doctrines and that he is well and holily employed, for this cause, by all the reasons he can he will endeavour to cause his Errors to be received and conceive that he deserves much praise for so doing. If therefore thou shalt fall foul upon him, averring that he deals maliciously, impudently and wickedly, he will think himself to be exceedingly injured. Whereupon he will be moved and inflamed with anger and determine with himself to maintain his Error come what will come, and to bandy back the injuries with a large requital. Then will the people also take several sides, and all places will be disquieted with contentions, scold, exclamations; So that no good, much hurt will follow. Wherefore, as thy aim ought to be, that he which sows Errors may not escape a just and deserved censure; so oughtest thou to deal much otherwise with him that being deceived himself deceiveth others, then with him that doth it maliciously, and not to punish any for malice till that malice appear manifest, and it is the part of a well-disposed mind in a doubtful case to incline to the more  construction, so as rather to make supposition of Error than malice. Furthermore, those men are wont to incur great hatred and to bring great calamities upon themselves who labour to broach new Tenets, so that he which should take any pleasure to stir up the hate of men against himself and to make himself to be inveighed against, must be a strange kind of man. Wherefore no man ought to suppose such a thing of any man, unless upon very great probability. And if it be a matter of Error and not of malice, verily thus I think, that if there be any thing in which clemency is to be used, here it ought to take place. Suppose a man fearing God, that look what himself accounts true and saving doctrine, would fain (if it were possible) that all the world might know and approve the same: in such a case, if you consider the mind of the man, will not any harsh dealing towards him appear to be inhumanity and cruelty. God hath not endowed him with more wit or judgement, neither hath he imparted to him a greater measure of his Spirit: if then thou shalt be angry with him, thou wilt seem to be angry not so much with him as with God that hath given him no greater ability. Now if so be thou look at the issue and fruit, nothing is more unprofitable than anger, indignations and invectives full of criminations and reproaches. But if so be there be knavery in the matter, I shall readily grant, no censure can be grievous enough, no punishment can be invented so severe, but to be many degrees short of so horrible wickedness: That there should be any man whom neither the fear of God nor the salvation of men could any ways move, but whiles he satisfies his own lust he sets all at six and seven. Howbeit, in case a man be worthy of great censure, it may not be expedient forthwith to deal with him according to his deserts. All things (saith the Apostle) are lawful for me, but all things are not expedient. So that we must consider again and again, what is most expedient, what regard is to be had of the person, what the time, what the place calls for, which things a mind disturbed with anger or any other passion cannot discern. For anger darkens a man's sight, dulls, troubles and corrupts the judgement, is the worst counsellor that can be at all times and in all affairs. Be it that a man deserve to be stoned to death, to be torn in pieces limb from limb, this may be done by the sentence of the Magistrate, without wrath, without insultation, without railing. For what need is there of these affections, the enemies of all sound judgement? So shall it be done with greater gravity and profit, and the punishment will seem to have proceeded not from the lust of man but from right reason itself. So likewise shall the example of such severity take much stronger impression in the minds of men. Now these are the things we ought to have a care of, that he which hath seduced the people, seduce them no more, but may suffer truth to take place; that those which have been seduced may be brought back again to the truth; that such who are yet sound may be armed against the contagion of Error. Whether or no it be also requisite that by some fitting punishment, as with a bridle, the daring of extravagant wits, should be kerbed from blurting out whatever comes into their pates, we shall hereafter take into consideration. It may so fall out, that God wils that some should be sharply reproved, that at the last day they may have the less excuse and undergo the more severe punishment: Yet, as no man living can say who those persons be, so no man ought to be moved with the consideration of such; if there be any such whom God would have so severely chidden, he will stir up such as shall do it, only let us take heed that Satan deceive us not, and that we permit not his instigations to be obtruded upon us, as if they were the breathe of the holy Ghost.  
Now that thou mayst know by what means thou mayst withdraw a malicious seducer from seducing the people; thou must understand and consider, that he which shall set himself to commit so great a wickedness, must be a person extraordinarily Impious and void of all fear of God; concerning him therefore, whether present or absent, if thou shalt speak according to his merit, if thou shalt paint him out in his colours, and he forthwith shall abstain, what think you his meaning is? Will he not seem openly to confess himself guilty of those crimes which thou hast charged him with? Is it possible thou shouldst promise thyself so much moderation, so much relenting in a man void of the fear of God? Mayst thou not with much more reason expect, that he will endeavour to clear himself of all crimes objected against him, and lay many more to thy charge? Will he not beat his brains night and day to invent calumnies wherewith to defame thee? And what is there so far from Truth, which a craftily-composed discourse cannot make to appear probable? And when as Angers and Hatreds shall increase here and there, when as daily vehement accusations shall be heard on both sides, the people shall be divided into contrary factions, what shalt thou gain thereby, which a man of a sound judgement would not much repent him of? If then there be any hope (which is very small) to withdraw such a person from his enterprise, it doth not herein consist, in discovering and laying to his charge his malice; but herein rather, if forbearing to speak of his fraud and malice, thou shalt in the first place so defend the truth, and render it so clear that it may be almost felt: if thou shalt do this with the greatest dexterity and gentleness that may be: for as it is hard to procure from a wicked nefarious person, a willingness to appear vanquished by argument, and to have been in an Error; so shouldest thou foolishly hope, that he would be content to have it thought that wittingly and willingly he hath, through excess of wickedness cheated the people. In like manner, towards the reducing of such as have been seduced, I cannot see what good can be wrought by reproaching the Author. For it is commonly seen, that he which assents to any man's tenets, doth reverence that man and count him worthy of honour and praise; so that if you shall go about to disgrace him with reproaches, he will say thou dost him great wrong, and will be displeased with thee therefore. Now who knows not that good will and hatred, and other passions of the mind have great power to sway the judgement this way or that way? Nor can I understand of what greater use it will be towards the preservation of those that are as yet untainted. For it's almost impossible that a speech full of revile and accusations, should not flow from Anger, or some vehement motion of mind; now where such motions are, it's a wonder, if all things be said with due circumspection, and not rather frequent oversights be committed, either by not rightly repeating the Seducers words, or not fitly answering his Arguments, whereby (as we have showed) many inconveniences arise. And many men there are who are offended with all bad language, be there just cause, or be there not, for so speaking: and they will think ill of, and disaffect that man, in whom they see a propensity to revile. Which, what else is it but to be the readier to assent unto those whom thou labourest, with all thy might, to disparage with reproaches? Especially if they shall have the Art, slily and craftily to counterfeit some kind of modesty and patience. I confess indeed with some, Criminations are of that force, that they cannot hear so much as the name of those that are reproached, without trembling; so far will they be from suffering themselves to be by such persons seduced; but this falls out only then for the most part, when the persons criminating are in high repute for their uprightness, holiness and innocency, so that it may seem impossible that they should be drawn by any means to do injuriously towards any; which opinion settled in the minds of the people concerning thee, thou mayst with much more ease falsely ascribe and arrogate, then procure unto thyself. For even we our selus oftentimes do not sufficiently know, by what spirit we are led; and be a man never so innocent, he shall never be able to hinder, but that many things designed with all possible sanctity, shall be misinterpreted by the common people. And those persons themselves who by means of crimes alleged, have withdrawn all credit from the parties accused, would in all likelihood have done the like, when they had heard their tenets related, and without crimination, by sure and certain arguments and testimonies, candidly and civilly refuted.  
Hitherto (I conceive) we have cleared, how that from bad language, very many and great evils arise, and that the profit from thence arising is either none at all or very little, and that it may more certainly by other ways be attained. It remains only that we speak of that same reason which is alleged, why such language should be used, viz. because by such kind of censures, the Authors of new tenets are kerbed. And in the first place I desire it may be noted, that we do not in this place treat of the office of the Magistrate; it is the duty of private men which we handle in this place, and of such to whose care the instruction of the people in piety is committed. Concerning the Magistrate we shall speak hereafter. Now then, forasmuch as it is not in the power of any one, save the Magistrate, to censure or punish malefactors; other men must take heed they put not their sickle into that field which belongs not to them. There is to this purpose, an excellent passage of Cicero in his fourth book of Commonwealths: Our twelve tables (quoth he) contrariwise, enacting very few faults punishable by Death, made this for one; if by any practising or libelling a man should defame any one, or charge him with any heinous offence. A gallant law! forasmuch as the lives and conversations of men, aught to be subject to the Law, and the legal decisions and inquisition of Magistrates, not to the wits of Poets and pamphleteers; neither ought any thing to be reproachfully charged upon any one, save with condition, that he may have liberty to answer and make his defence in open Court. Is a man's reputation so slight a matter, that it should he open to every body's lust? If the supreme Magistrate of the Common wealth should set himself to disgrace and defame whomsoever he pleased (though there might be reason enough so to do) without process of law, who would not say he played the part of a Tyrant rather than a King? That therefore which the chief Magistrate cannot do but by manifest tyranny, shall any private man be suffered to do the same, shall it be permitted to him to do it, whose office it is, not so much by words as his own example to train the people in all Honesty and Moderation of mind? It is indeed the part of a Pastor, to reprehend, to chide, to rebuke, but he ought to do it not as an enemy, but as a father; so far forth as may be necessary and profitable for the amendment of those he hath to deal with. And he ought to remember, that it is not his, but the Magistrates office to censure or punish any one. And in case he shall plead that it belongs to him; let us consider with what success he shall use such a power in respect of the end proposed. I shall not deny, but that many men, terrified by the example of such persons as they see by such dealing, brought into great disgrace and hatred, may become thereby less, daring to vent such things, as curious studies frequently suggest: howbeit, unless the lives of such who are the Censurers, be void not only of vice but suspicion too, and unless their holiness and innocency be in all things apparent, so that they shall rather show themselves to be certain divine creatures then of Mankind; I conceive they shall advance very little by such a course. For it will just so fall out, as when a man shall stop the passage of a river with dams: the waters will seem for a while to be restrained of their course, yet will they seek a passage on all sides, and to be sure, swelling higher and higher, they will overflow the bay, and at length having eat through and throwndown the dams, with mighty violence will they break forth, and make, by many degrees, greater waste, then if their course had never been restrained: for the man whose liberty is kerbed by such a bridle, for a time indeed he keeps himself quiet, but it is much against his will, and he collects poison by little and little, wherewith being filled he must of necessity pour it forth, and it proves so much the more deadly, by how much the longer he kept it in: forasmuch as hatred against such as he conceives tyrannically to rule over him, is the cause, that, he is averse unto, and abhors their opinions. Hereupon he endeavours by all the cunning ways possible, first, to draw away, now one, than another to his side; and so the evil grows by little and little and gathers strength, till at length the sect fears not to discover itself, and to disquiet the Commonwealth; which is plainly seen, among many other instances, in the so late sedition at Munster. And a wonderful thing it is, with what arts Satan furnishes these kind of men, and with what success he furthers their designs: which if those men would more advisedly weigh, who judge reproaches to be of such force to preserve the purity of doctrine, they would, haply, be less delighted with them than they are. In a word, as I deny not, but that sometime, sharp reproofs ought to take place, so I Avouch, that all those conditions do very seldom concur which are requisite, that they may be in the least measure beneficial. And to pass over the consideration of their profit, a great and wonderful is that, which Judas in his Epistle mentions, that Michael the Archangel contending about the body of Moses, durst not rail upon Satan himself, but desired God to rebuke him. What harebrained men are we! how much greater things dare we not only against Satan (which yet were a great arrogance, to take more liberty than the Archangel thought fit to use) but against men, it may be no less dear to God than we ourselves are. Would we but weigh this one example, and then consider, what liberty we use in mutual reproaches; verily, that man must be very blind, that sees not, how that this same custom of evil-speaking comes from no other spirit, but that of the Devil. But, forasmuch as we have declared, that what ever we do upon the report of some Error spread abroad, we ought to consider the end we ought to aim at in every thing, and that we ought among other things, to endeavour that the party erring may be drawn from his Error; to which purpose bad language and insultations profit not, but rather do very much hurt; let us now make enquiry, what is most fit to be done in such a case.  
Now there are two things requisite to reduce a person erring from his Error; first, such demonstrations as may be of force with one of his judgement, to discover his error unto him; secondly, that he may weigh such demonstrations with a perfect and sound judgement. But if so be the demonstrations shall not be suited to a man's understanding, or he shall not weigh them, or in case he do, it shall be with a prejudiced and corrupted judgement, we shall miss of our intended scope. Further, his judgement shall then become sound and uncorrupt, when God shall have healed it with his spirit, and have rendered it capable of the truth; as also when it is not vexed with any jealousies or passions. Here therefore nothing is more to be avoided, then that we speak or do any thing which may wound his mind and estrange his affections; such are all words that may imply our bearing any ill-wil towards him, such as may gall and accuse him of deceit, ignorance, impudence; or, in a word, any ways blast his reputation. We ought rather by all kind of humanity and respects, invite him to gentleness, moderation and goodwill; whereunto charity will best instruct us, provided it be sincere, void of ostentation; which virtue whosoever is not assured that he is furnished with, let him not once meddle in this design till he have attained it. And if so be thou canst see nothing in the party that may deserve thy love, consider what there is in God and his only begotten son, whose workmanship he is, that may command thy affection. Were it not the pleasure of God that this man should live, either he should never have been born, or presently expired upon his birth, or at least never have lived till this time: whereas now thou seest how God nourishes him, how he causes his sun to shine upon him as much as upon thyself, and how thousands of ways he makes him partaker of his liberality and goodness. Shall it then become thee who art the servant of this God, to be otherwise affected towards such an one? How knowest thou (as we said before) but this man may be a sheep of the Lords fold, which, how ever at present he wanders from the flock as one distracted, shall at length be found by that best of the shepherds, healed & brought back to the flock? And if the case be such, dost thou not discern our Lord himself, in the person of such an one, coming to the weak and sick to make trial of thy love, which he intends to commemorate at the last day? And forasmuch as thou art not able to judge whether it be thus or no, it is enough for thee, that possibly he may be such an one; so that what ever kindness thou shalt show him, the Lord may reckon it as done unto himself. Thou oughtest not therefore to look upon his person, but upon the person of Christ whom he represents, and to remember how great his love hath been to thee: insomuch as he refused not, being himself just and innocent, to die for thee an unjust person, and the greatest of sinners, especially by so cruel and bloody a death. Oh, had we but the least suspicion concerning any man, that he should hereafter be a King, yea the best of Kings; suppose his present condition to be never so mean and obscure, how far would we be from contemning such a man? And what I pray you, is the dignity and sovereignty of a King, compared with that dgnity and lustre which is laid up for Gods elect? And shall we account that man unworthy of our humanity and good will, who, for aught we know, is born to this glory? Again, it will be very effectual to move thee to a gentle opinion concerning such a man, if entering into thine own heart, thou shalt take a diligent and strict survey of all thy actions, of thy whole life and cogitations, and examine them by the Law of God. And if so be thou shalt find thyself tainted in the presence of God with many and great sins, and yet dost comfort thyself, that he will not deal severely with thee, nor punish thee according to thy deserts, but rather carry himself towards thee, as a tender God and Father: why mayst thou not hope, that he shall be partaker of the like gentleness? And since, in regard of this hope of thine, thou lookest upon thyself, as one no way to be despised; what reason is there, thou shouldest not judge the same of another? Further, with such meditations as these, we must join frequent and fervent prayers to God, that he would soften our heart, and would plant therein, with his own hand, a true and living charity, which will direct us unto such apt and convenient ways of dealing with our brother, that it will be a miracle if we do not shortly reclaim him. And whereas no man can understand the things of God but by the spirit of God; before we begin any dispute, let us wrestle with God by prayer, taking to our assistance some other godly persons, that he by his spirit would be present with the person erring, and open his heart and eyes, that he may acknowledge the truth; yea, and we ought to exhort him to make the like prayer to God in his own behalf.  
As for demonstrations, they will be then available to manifest the truth, when God is their Author, as it is written; I will instruct you with such a tongue and such wisdom, that no body shall be able to resist you. And again, as the rain and snow descend from heaven, and return not thither again, but do moisten and soften the earth, making it to bud, and bring forth, and yield bread to sustain the life of man; so my word that proceeds out of my mouth, shall not return to me fruitless, but shall accomplish all my will, & shall prosper towards those to whom I shall send it. Here than we see that prayers are again necessary unto the Lord, that he would not only open the heart of the person erring, but also suggest unto us such words as maybe most fitting to demonstrate the truth. And if it shall not seem absurd to allow some place for such arts, which though they be termed humane; yet if a man shall no other ways use them, then as knowing that while he plants and waters, it must be God that can give the increase, and putting all his confidence in him; no man can deny but they are the gifts of God: I shall further add, that those demonstrations have power to persuade, which taking their rise from things evidently known, and from such places of Scripture as are most clear and uncapable of different interpretations, in a due order, and with a perpetual connexion; no medium being overpast or misplaced, do arrive unto the point in controversy; or else which shall begin at the Tenet to be disproved, and some other point out of all question, inferring by degrees, until such time as the party erring shall be brought to some great absurdity; which when by no means it can be maintained, it is impossible but the party dealt with shall confess; that somewhat untrue hath been laid down, especially if this shall be done with words and expressions, noways obscure, doubtful, or intricate, but plain, clear and familiar. Howbeit (to say the truth) few there are, that can thus do, and the reason is, because there are very few, that had not far rather be writers and speakers than Meditators. Now it is not enough, if the argument which thou shalt bring, shalt seem unto thee to the purpose, but it ought to be accommodated to the wit and judgement of him that is to be persuaded therewith. As for example: if thou haply shalt so prise the Authority of Origen, as to think thou oughtest to credit what ever he says, and shalt allege some place of his writings wherein he seems to take thy part, this may seem to thee, to make much on thy side; but if he with whom thou hast to deal, shall give little or no credit to Origen, this Testimony will stand thee in no stead, and as little shalt thou prevail, if having to deal with a Turk or some other enemy to Christianity, thou shalt make use of Testimonies of Scripture. Thus likewise it will come to pass, if dealing with reasons, thou shalt take such things for grant, which, howbeit to thee they seem out of question, yet thy Adversary is not persuaded of their truth. For thou oughtest to assume such things as are true, not only in thine own, but in his account also. As if thou shalt say, we must not confess our sins to a Priest, because God hath not commanded it; and there stop: for he which doth not as yet know, or at least for the present remembers not, that we ought to observe nothing but what God himself shall command, will not a whit be moved with that reason. There is a like, but more obscure passage in Tully's book called Laelius; the words are these. Scipio denied that any speech could be more contrary to friendship, than his that said, a man ought so to love, as remembering that he may hate where he loves; neither could he persuade himself, that (as it is believed) Bias should utter any such thing, who was accounted one of the seven wise men, but that it came from some base ambitious spirit, from a man that would reduce all things to his own power. For how is it possible any man should be his friend, to whom he conceives he may become an enemy? Yea, he must of necessity desire and wish that his friend may frequently offend; that he may give him the more occasions to reprehend him. Again, he must of necessity be vexed, grieved and moved to envy, by the welldoing and profit of his friends. So far Loelius. Now a man will wonder how these absurdities should follow from the speech of Bias; whereas haply had the Argumentation been complete, all occasion of marvel would have been taken away. And that thou mayst understand, what the way of prevailing in this case is, what reasons will move thine Adversary, and what not, thou must be very well acquainted with what he says and thinks; as also (beside the Controversy in hand) what other opinions he holds, what those things be whereof he is most certainly persuaded, and what his judgmnet is. Now there is nothing so usual in disputes, as for to cavil at one another's words, and to collect absurdities. Whence, for the most part, it comes to pass, that opposition is made, no: so much against what is affirmed, but against what thou by a false interpretation hast feigned to thyself. Which kind of practice whereunto can it tend, but (as we have said) to provoke thine adversary to choler, to confirm his confidence and peremptoryness; and to open to thyself a window whereout to cast a thousand follies, not a jot to the matter in hand? Thus to do, is to imitate unskilful physicians, who little examine the nature of the disease; appoint remydies, nothing to the purpose, and in stead of curing kill their Patients. Yet some men are exceedingly conceited of themselves, if misinterpreting their adversaries words, they can infer some great absurdity therefrom. Howbeit, this custom ought to be left to vain Sophisters. In matters of this nature, of such weight and concernment, let it not be thy aim, that thou mayst seem to have confuted the error by hook or by crook, on any fashion; but let thy endeavour be to confute it indeed, and in truth, so as thine adversary may not have a word to say for himself, which thou shalt never accomplish unless thou give diligent heed, rightly to understand thine opposites words. And if so be he seem to utter somewhat that is very absurd, thou oughtest to be the more fearful, lest thou mis-understand him, and rather to desire him to explain his meaning; then to fall upon the bones of the absurdity, when thou art not yet certain, that it is thine adversaries meaning. And when the controversy is managed face to face, herein commonly is the grand miscarriage, that a man persuades himself he can at the first word, divine what his adversary would say, before he hear him out, and would be presently at the Answer: whence it comes to pass that clamours are raised, choler is moved, and all the labour is lost. Away then with this rash forecasting, and let us stay till our time come to Answer. Others when they have produced an Argument, will needs triumph before the Victory, not able to stay till the other reply. Because they can see no way to avoid the dint of their Argument, they think surely, no body else can. Out upon such lightness! we cannot every man know all things. For supposing thou knowest more than I in all other matters, what wonder is it, if I haply know more than thou in this one point? What shalt thou get by this thine eagerness, saving to lay naked, like a fool, thine own Arrogance, Insolence and crabbed condition? If in worldly matters, Experience hath taught this proverbial Lesson.  
— Et quandoquè bonus dormitat Homerus  
Even honest Homer's sometimes napping took.  
And this 
Saepe etiam est stultus valdè oportuna locutus:  
A fool oft times to purpose speaks.  what shall we think in matters divine, of which the truth itself thus speaks; That it hath pleased his heavenly father, to hid his secrets from the wise, and to reveal them to babes and sucking Children? Now we find by experience, that if thine adversary observe that thou understandest his meaning, what he holds, and by what reasons he is induced so to think, and shall see thee notwithstanding, ready to contradict and oppose him; it will be almost impossible, but he will abate much of his confidence. He was formerly persuaded, that in case his fancies were rightly understood, every one would assent unto them; but now when he sees him that understands them, refusing to give his assent, he cannot choose, but wonder. Which what else is it, but to make some kind of doubt, lest his Tenets be not so sound as they ought to be? Hereupon likewise he is inflamed with a desire to know what it is thou hast to object, which desire hath made him fit to understand thee, and being come so far, the business is welnear accomplished. My judgement therefore is in overthrowing an Error, that the chief labour ought to be rightly, to understand what is affirmed, according to the meaning of him that spoke the words; not how thou by a crafty cavil mayst interpret the speech: yea rather, if any violence should be offered to the words, I would much rather they should be drawn to serve the purpose of the speaker, then to any other intent. Among other faults committed by misunderstanding our adversaries words; this is a frequent one, when we thus reason with ourselves; if it were as that man affirms, this and that would thereof follow, and then look what inferences we make in our own understandings, we attribute them unto our Adversaries, and waste away the time in confuting such things, as they peradventure never once so much as thought of, whereby we do both provoke them, and render ourselves ridiculous; which the better to understand, this example may be of use. Because the Papists say, that sins committed after baptism, must either be expiated with good works by us wrought, or after death, by the fire of Purgatory; if we shall thus infer; If it be necessary that any sins be expiated, either by our do or sufferings, than Christ hath not taken them away, and then he hath not performed what he came into the world for, viz. to abolish the works of the Devil, and therefore shall say that the Papists deny that Christ did that he came into the world to do: we shall so far say true, inasmuch as they do in some sort deny that Christ hath done, what he came into the world for, because it follows from what they hold; yet shall not our saying be punctually true, inasmuch as they do not expressly say so, and it may be, think not so neither. So that if we shall proceed with many words to blame them for such collections, as if they were their positions, they will say that we are mad. What shall we do then in this Case? Report what they say without addition, diminution or alteration. And if so be absurdities shall follow from their words, they are to be collected only to this end, that it may appear, that what they hold is false. Such ingenuity is amiable what ever thing be controverted; as for the Disciples of Christ reasoning about matters Divine, no ornament in the world can more become them.  
Furthermore, Desire of Conquest ought to be banished from all Christian disputes: let all thy care be, that truth may overcome; neither let it concern thee, whether she be discovered by thee or some other man; persuade thyself that thy reputation shall be sufficiently provided for, in case God may have that honour which is due to him; which is much advanced, when Truth is rescued and vindicated from Imposture. Wherefore, in case it fall out, that by means of the dispute, thou come to know that thou wast ignorant of before, beware thou shame not to acknowledge it; never care who it is thou must give way unto. Know thou, that it is a most honourable thing to be taught of God, be it by what instrument soever. Let them be ashamed that will not learn. If thou art ashamed of him, whom God shall use as his instrument, assure thyself, it is not man but God whom thou contemnest, whose severe vengeance thou shalt not escape, unless with a reverend mind thou embrace his proffered favour. And to the end thou mayst do this the more easily, when occasion shall require, it will be much to the purpose, if thou shalt avoid such things as increase the difficulty to practise the same; such as these: to aver any thing with great confidence, so as often to protest that thou wilt account it a great offence, an heinous crime, yea mere madness for any man to contradict thee; to call him a block that cannot understand it, and the like. For it will afterward seem very grievous, to appear to have shot so wide of the mark; so that it is far better to speak warily at all times, not so as to seem always to doubt (for that were not commendable) but barely to affirm what thou conceivest to be the truth, and in like manner to deny such things, as thou conceivest to be false, and to allege Arguments and Testimonies, on the one side or on the other: only abstain from such expressions as these; what an impious thing is this? What rashness? What impudence to affirm so or so, and the like. The Mathematicians use most sure demonstrations and infallible, yet shall you never hear them utter such a word; for such speeches add nothing to the certainty and clearness of the demonstrations. If it may be free for us to assent unto the Truth, when ever it shall be made known unto us, and to embrace a more true opinion, than what for the present we hold, why should we by means of such rash speeches bind ourselves, as it were by a Law, with great obstinacy to adhere unto a false one? Pertinent hereunto seems that advice of Solomon. Take heed thou entangle not thyself in contention, least proving over weak thou be ashamed, and at a nonplus. And forasmuch as we cannot know what things those are wherein we err, that in speaking of them our discourse may be circumspect, as it ought to be in such matters, we shall never use this caution when there is need, unless we shall accustom ourselves, what ever matter we reason about, to avoid such kind of expressions, as most dangerous rocks. Again, the aforesaid difficulty is much increased, if we shall greatly despise our Adversary; so that it will be much more civil and discreet, with whomsoever we have to deal, to contain ourselves within the bounds of modesty; and to abstain from all signification of contempt. And forasmuch, as do what we can, we shall hardly obtain the power, to seem vanquished without great reluctation, we ought to arm our minds against this assault, as firmly as we can, with some prevalent reason, by frequent meditation, deeply imprinted in our mind; nor do I know any more forcible than this; to call to mind, that this whole life, of ours, lasts but for a moment, being like a stage-play, where Princes, Kings, Servingmen, Ladies, Waiting-women are brought upon the stage; when the play is done, the players casting aside those persons they acted, are either all equals; or he peradventure which was King of the play, is now of a more base condition, than he that played the part of a servant. Now in case some one of the players should find himself much aggrieved to act that part which seems dishonourable, and had rather offend him, by whose favour he shall be raised out of the dust, and by whose displeasure he shall become miserable all his life time; will not all men account him out of his wits, who shall prise more the vain ostentation of an hour, then so many commodities of life? And is there not here the same or far greater madness? Be thou the Conqueror or Conquered, how long will the glory or the disgrace endure? And in case thou shalt wittingly oppose the Truth, and by so doing shalt make God thine Enemy, what will become of thee, wretched man that thou art? By thy obstinacy it may fall out, that the Truth shall remain oppressed, and an innumerable company of people by this means perish; which will be so many accusers against thee at the last day. Who would not tremble every joint to think of this? Away then with all such kind of peremptoriness, and let every man resolve with himself, to make no account of his own reputation in this case, but to make it his whole desire that in all disputes Christ may have the better: neither let him care to become the offscouring of the world, so that in all things the name of God may be honoured. Thou art nettled perhaps, that he should get the victory, whom peradventure thou didst ere while lightly esteem in comparison of thyself. And is it so indeed? Hast not thou another much greater combat with Satan? He hath singled thee out, as it were a certain Fort, which by all engines and endeavours he will endeavour to Conquer: and thou standest upon thy guard. Now if so be thou shalt oppose the Truth known, through the pride of thy mind; Shalt thou not dishonourably surrender thyself unto thine enemy, to such an enemy? Shalt thou not betray thy Fort: And this in the sight of thy general, from whom nothing is hid? Is there nothing in this case, that may vex and afflict thy mind? Consider again and again the choice thou art put unto. There is a double fight in which thou art engaged, thou canst not in both be Conqueror. If thou art resolved to become victor on that side, by the oppression of Truth, most sure it is, thou shalt be overcome in this other duel with Satan. But if so be thou canst not be content to be vanquished here, of necessity thou must strike sail, and submit thyself in the former. Which, that thou mayst do with a more contented mind, consider with thyself, that thy giving way, will not seem so shameful to others, as it doth unto thyself: for who knows not, that nothing is more proper to mankind then to err? And that in every Controversy it is expected, that the one side will be vanquished? So that it will not be much wondered at, if thou shalt be overcome rather than thy adversary: and though it be a disgrace to be vanquished, yet is it a thing very praiseworthy, and that which is apt to procure great good will from all good persons, if thou shalt be so ingenious, as willingly to give place to the Truth, being once manifested. So that in case any loss be sustained in respect of thy fame and reputation, in point of learning, it shall be abundantly recompensed with the commendation of thy goodness; which thou mayst easily understand to be of more worth of the two; forasmuch as every man abhors a wicked person, how learned soever he seems to be; whereas all men account a good man, though void of all learning, worthy both of Love and Honour. Neither oughtest thou to persuade thyself, that it will not be known thou art vanquished, unless thou thyself give ground: yea rather, by how much the more thou shalt struggle, by so much the more wilt thou discover thy stifneckedness and baseness, and give thine adversary the more occasion to publish the same, and give the more occasion to many speeches, which will not make much for thy reputation. So that in the Conclusion, thou shalt neither be able to maintain the reputation of thy-learning, nor choose but to undergo the hateful censure of perverseness and obstinacy. If thou shalt frequently meditate on such things as these; it will be a miracle if the inbred impotency of thy mind be not much abated; So as thou shalt be able to suffer the Truth to overcome, with a contented mind, when occ●sion shall require.  
And forasmuch as it is very hard in disputes, both not to be provoked, and not to provoke; we must labour by such meditations as these, like as it were by certain medicines, to prepare our mind, that we may not be overtaken withsuch miscarriages. Wherefore when thou art to enter into a dispute, thou oughtest to imitate a valiant and wary Champion, that is to fight insingle combat: for he will bethink himself of all the several Arts of striking & thrusting, and will study how to defend himself against every one. He will likewise consider what parts of his body are worst armed, and in which parts a wound will prove most dangerous, thereby to use the greater care in their defence. Moreover, he will whet his mind to the combat, and resolve either to vanquish his adversary, or valiantly to lose his life. So oughtest thou to think with thyself, and set before thine eyes what ever may happen at thy dispute, which may inflame thy mind with anger, darken thine understanding, and fill thee with perturbations; as that thine adversary may reproach thee, that he may charge thee to deal impiously, impudently or wickedly; that he may term thee a silly ignorant fellow, a block, a sot; that he may basely deride thee; that he will cavil and wrest thy words; in brief, that he will use thee with all kind of insolence, and yet must thou resolve with thyself, not to be moved at any thing, but rather with all gentleness and patience to persist to the end. Hast thou Nobility or wealth, Authority or Reputation, or any other thing which may mak● thee think highly of thyself, make account that on that part thou art unarmed, liable to injury; and that there, if thou takest not heed, thou shalt be wounded. And thy way of defending thyself, is to understand that these are no other than Satan's weapons, wherewith he will fight against thee; which will then want all power of hurting thee, when thou shalt perfectly understand what vain and empty things they are. This one thing ought to be engraven in thine heart, that thou hast not to deal with the man, with whom thou must dispute, but with Satan himself, and that the main quarrel is not that point about which thou shalt argue, but many more matters, and of greater concernment. How that Satan's aim is from one contention to raise infinite, to inflame men's minds with wrath, to rend the Church into Sects, to stir up seditions, and erect Tyrannies: in a word that he aims at nothing but mighty combustions and devastations. And that therefore, he will not bring upon the stage one contentious person or two, but very many, each more wayward than other more obstinate, more seditious. And that the top of his design, is not to darken the point in question (for that is the smallest thing he aims at) but much more to vanquish thy patience, which being vanquished, he may easily obtain his other ends. Go to then, what is the duty of a good Soldier in this case? To be white-livered? To be wearied out? To give ground to the Enemy? By no means in the world: but by how much the more eagerly and fiercely he sets upon thee, by so much the more do thou call thy wits about thee, and buckle thyself to fight against him. Which thou oughtest to do with the more alacrity, forasmuch as the Apostle James gives us most certain hope of victory; where he says, if we shall resist the Devil, he will fly from us. Oh that this one thing were well rooted in our minds, that what ever Controversy be agitated, we have not to do with him that moves it, and that the Controversy is not about one point of Religion, but that thereby Satan seeks occasion to raise contentions, sects, brawls, combustions, and the subversion of the Kingdom of Christ, of the Commonwealth of Christians. Of what force would this one consideration be towards the mollifiing our minds, and the composing us more and more to gentleness, and a quiet and circumspect manner of disputation! Now among other things which make a disputant very froward, Arrogance challenges the first place, if thou shalt think thou knowest all things, and contemn every body else in comparison of thyself. Which humour is often augmented by wealth, Magistracy, great benefices, reputation, and other things of like Nature. With which persuasion, if thy mind shall be besotted, thou shalt not be able to suffer any man to speak one whole sentence, ere his mouth be well open; thou wilt suppose thou sufficiently understandest what he was about to say, and what he might have further added. And with one word, with one word say I? Yea rather with one laugh, one wry look, one gesture or other, thou wilt imagine thou hast abundantly confuted him: and whatsoever thou shalt affirm or deny, if any one shall be so hardy, as to mutter any thing to the contrary, he shall be accounted guilty of high Treason and Sacrilege. Thy Adversary in the mean time, will be so far from being reclaimed from his Error, that thereunto great indignation will be joined, and a firm purpose to maintain his Tenets with whomsoever he can, since he cannot in thy presence; and if he may not openly, at least privily, to divulge them far and near: which disease is exceeding hard to be prevented. For as any man is high in Authority, and speaks from a more elevated place, he conceives he ought to seem in like manner wiser than others, and would commonly, that his Authority should serve in stead of Reason. Howbeit, we must oppose this mischief, from whence almost infinite evils arise, and they very destructive. And first of all, thou must often think, how silly a thing it is, if either thou wallow in wealth, from thy riches; if thou art a Magistrate from thy Magistracy; if thou hast Benefice from thy Living; or if thou art a Gentleman from thy Gentility, to Arrogate unto thyself any wisdom or knowledge. Of what kin is wisdom to any of these things? The whole world will tell thee, that unless thou hast Wit, unless thou hast had Teachers, unless thou hast undergone long and diligent pains, those things cannot avail thee. And for reputation, what is it but the Testimony of the Multitude? A goodly witness of thy sufficiency, which sometimes itself, is little less than stark mad! But if thou wilt give ear to him that only cannot deceive, nor be deceived, thou wilt find neither wit nor study, nor teachers to be any thing, but that all rests in the Spirit of God alone. So that if he only shall afford thee plentiful assistance, though thou shalt have no help besides, thou canst not but be exactly wise; if he alone shall be wanting, thou canst not choose but be an Arrant fool, however furnished with abundance of all other assistance. Why then should these empty names blow thee up? Verily, inasmuch as nature without any external assistance, flatters every man more then enough, and makes him think himself very wise, we must take heed, lest that by a foolish relying upon such things, our natural infirmity be increased. And whereas if we consider the other faults of man's nature, we shall find them all to be deep-rooted, and hard to be, I will not say rooted up, but even in part lopped off, and diminished. I am yet of opinion, that if Arrogance be compared with the rest, they will appear to be very lose, and removable in comparison; for if thou shalt be inflamed with anger, if thou conceive hatred, if thou steal, if thou kill; thou canst not but know that thou committest these crimes: so that if thou shalt often commit such acts, thou canst not but know, that thy mind is inclined to hatred, theft, bloodshed; and mayst try the mastery with thyself, and by little and little, endeavour to attain to better dispositions and manners: but in case thou shalt be possessed with too great a conceit of thine own wisdom, it will be as hard for thee to be persuaded, that thou dost so err. For if in any point thou shalt err, it will be as hard a thing while thou errest, to make thee understand that thou dost err, as to make thee live and not to live, at one and the same instant; for to err, and to acknowledge thine Error, were the same, as to err, and not to err. It may come to pass indeed, that after thou hast remained for a time in thine Error, thou mayst repent and acknowledge the same. But God knows how few Errors come to be acknowledged by those that err. And concerning those few Errors which we acknowledge, that self-love which is bred in our bone, is never wanting of an excuse; so that every man will lay the fault any where, rather than in his own judgement, whence it comes to pass, that he cannot discern how he Arrogates unto himself, more than is meet: and forasmuch as the disease is hidden, the medicine is not so much as sought after. And truly in this case, I cannot see what other way any good is to be done, but by that course we formerly mentioned, which, because it ought to be deeply imprinted in our minds, it must not seem irksome to make repetition thereof in this place: And that was this. Since we see, that all the affairs of man's life are full of dissensions, in things divine and profane, public and private, in peace and war, at home and abroad, and yet there is but one Truth in all things; of necessity, very many must err. And forasmuch as for the most part, those that are judged to excel others in wisdom, are at difference among themselves; it must be concluded, that many also of those that are accounted wise, do err. And inasmuch as one man errs in one thing, another in another, and therefore those things in which every man errs, must needs be many; and because none so excels in wisdom, but he may be subject to humane frailty, when he lest suspects himself; Reason thus with thyself; all other men err, and that frequently; and it cannot betid a very wise man of exact judgement to err often: there is not therefore, a man who hath attained to so great wisdom, but that he comes far short of the top, and yet there is no man but at●ributes very much unto himself, and in so doing, is exceedingly mistaken in his opinion. What therefore wilt thou judge of thyself? Wilt thou not thus think? I am a man too; that therefore which is so proper to man, must of necessity be in me too, though I observe it not, that so thou mayst labour to weaken the force of thine Arrogance. But there is in man a kind, of I know not what spirit, an egregious flatterer, and very crafty, which in the midst of such meditations as these, mutters I know not what in his heart, which he doth in such a manner, as that his speech is more moving, affecting, and intoxicating, then discernible. Yet if thou canst reach his meaning, thou shalt find he speaks to this effect: true indeed it is, there is no man but is deceived in attributing too much unto himself, howbeit this Arrogance is far from thee, thy case is far different, who art led by a special instinct, which will not suffer thee to mistake in judging. And so great is the force of this enchantment, that though thou shalt strive long and earnestly with thyself, yet shalt thou hardly be able to lay down any little portion of this vain persuasion. But of this thou oughtest to be certainly persuaded, that by how much the less thou suspectest thy self of Arrogance, by so much the more Arrogant thou art, for whilst thou thinkest well of thyself, the wise King Solomon reckons thee amongst the number of fools. A fool (says he) is pleased with his own reasonings, but a wise man seeks Council. So that the top of humane wisdom seems to be, for a man to suspect his own wisdom, and to know that he stands in need of the Counsel of another. Which Text verily ought continually to be opposed against that most wicked spirit, that he may not estrange thy mind from modesty.  
And that thou mayst the better understand, that modesty is altogether necessary in disputes; I will add one thing, which at the first view, may seem very absurd, though nothing in the world is more certainly true: whosoever thou art, thou canst not maintain a Controversy with any man about any point, but that, look by how much thou thinkest thyself wiser than he, by so much on the other side, will he think himself to be wiser than thou. The reason is at hand; for if thou consider the point in Controversy, did but he think that thou couldst judge better than himself, he would assent unto thee, and there would remain no difference. But inasmuch as he dissents from thee, he must needs conceive himself to judge better, in other things haply, he may seem to prefer thee before himself; but he doth not do it indeed, and in Truth: for if each of you shall reckon up his opinions, in such points wherein you shall both agree, he will approve his own judgement as much as thine, and in such, wherein he shall differ from thee, he will questionless prefer his own judgement before thine, and so will take himself to be the wiser of the two. This is most manifest in our passing of our judgement concerning writers. For, so far thou wilt praise any Author, as he shall satisfy thy judgement, and so far thou wilt dislike him, as he shall not content thee, so that every man's rule, whereby he measures what is right or wrong, is his own judgement. Which being so, who ever the Controversy be with, suppose he be the most ignorant fellow in the world, and suppose thou takest thyself to be one that can speak Oracles; look how ill thou canst bear it, to be contemned by him, as ill will he take it, to be contemned by thee; and peradventure he will take it so much the worse, by how much he hath been less ingenuously brought up. Shall I tell thee in a word, how thou oughtest to deal with him, so as to avoid bitterness? Imagine the case to be quite contrary; suppose him to be such an one as thou takest thyself to be; thyself to be such as thou deemest him, and then look what behaviour of thine would become each of you, if the case so stood, endeavour with all thy might to express. If thou shalt not thus do, a thousand to one, thou shalt not avoid, insolently to carry thyself. Whosoever shall daily meditate of these things, and carefully exercise his mind in the practice of them; he doubtless (if I am not mistaken) shall become an excellent disputant, very fit by way of reasoning, to resist the growth of Errors. Of which way of resistance by Reason, seeing we have sufficiently treated; we are in the next place to speak of Authority.   

Satan's Cabinet Counsel. The Third Book.  
The Argument.  
WHat Course a Church of Christ may take, to resist the spreading of false Doctrine. Great care to be had, no person or Doctrine be unjustly condemned. Small Errors ought not to be so severely censured as greater. Most men account him a patron of Errors, that will not make a Mountain of a Molehill. Of what ill Consequence it is to account a point to be fundamental, and necessary to be known to salvation, when it is not such. The truth of a point one thing, the weight and consequence thereof another. Scriptures asserting the truth, do not consequently assert the weight of a point. The Scriptures can only declare the weight of a point, and how we are to improve them to that end. Whether in case it appear, that such or such a thing must needs be so or so, it follow, that that thing must needs be known to salvation? In Case it appear from Scripture, that a Point aught of necessity be known to salvation, whether are all truths following therefrom, of like necessity to be known and acknowledged? A man may firmly hold a position, and deny such things as necessarily follow therefrom, so long as be shall not discover the necessity of such Consequences. What Points are in the Scriptures held forth, as of necessity to be known and believed to salvation? Men may be saved, though they mis-understand some points, and hold some Errors. It is very remarkable, that our Lord gave the tokens of his body and blood to his Disciples, when as yet they knew not that his Kingdom was a spiritual Kingdom, nor yet that the Gentiles should be saved by him, and that in a peculiar sort before the Jews. An enumeration of such points as the Scriptures account needful to be known and believed to salvation, and of such as to the ignorance whereof damnation is threatened. What points they be which following from the former, by way of consequence, are like wise needful to be known. In all other differences, we are to hold a brotherly peace and union. It is needless, and endless to reckon up such points as are not necessarily to be known to salvation. To believe a point, is not to repeat the words, but to embrace the sense of them. Of what moment that Controversy is, between the Lutherans and Calvinists (as they are termed) about the presence of Christ's body in the Sacrament, whether the erring party, err damnably. Before we condemn any man for an Error, we must be very well assured, that it is such an Error, as deprives of salvation. Many points held necessary to be known to salvation, which cannot by any Text of Scripture beproved to be such. What did the believing thief, the Eunuch baptised by Philip, the harlot that washed our Lords feet, the Palsied person that was healed, know and believe concerning Christ? A person that errs damnably, and cannot be reclaimed, aught to be excluded a Christian Congregation, whether he promise not to seduce, or do not so promise. He that errs in a point not fundamental, if after admonition he cease not by spreading his Error to trouble the Church, he ought to be cast out. He that errs an Error not damnable, and makes no stir by seducing, must be retained in Communion. All means must be used to reduce a person that errs fundamentally, before he be cut off from Communion of the Church. Care must be taken, that they Arrogate not unto themselves the judgement of any doctrine or person, to whom it belongs not in such cases to judge. It belongs to the whale Church to judge in such a Case. What the Magistrate may do to resist Errors. When it is once grown in use, to determine Controversies by the sword, what ever Doctrine comes to be the Doctrine of the major part, and stronger side, who ever shall oppose the same, will be counted an Heretic, and all his Arguments and Scriptures produced, shall be answered by none but the Hangman. Better never any Heretic be punished by the sword, than such a door set open to the bloodshed of professors of the Truth. Putting Heretics to death, in stead of suppressing, oft times increases them. Pastors are thereby made lazy and unlearned, and to lose the use of their spiritual weapons. Afflicting Heretics, hardens them in their Errors, because afflicting is the portion of those that profess the Truth. Of putting a seducer to death under the old Testament, and of the beating down the City that falls to Idolatry. Of the reason of that Law, that all Israel may fear, and do no more so. The Parable of the Tares discussed. It cannot be understood of Adulterers, Thiefs and such like offenders. It must be understood of false Teachers. We cannot justify the breach of a manifest Universal Law against bloodshed, by our interpretations of an obscure, particular Command. Great difference between an Heretic and an Apostate, from the true God and true Religion. The Magistrate cannot doubt of a man's being an Apostate, in case he be, but of his being an Heretic, he may well doubt. Few Magistrates able to judge of an Heretic. Who ever bears the sword, will be thought to hold the Truth, and all that are contrary-minded must be Heretics. The Magistrate greatly concerned to examine what his duty is in this point. Wherein the danger lies, that if the tares be plucked up, the wheat also should be plucked up. He that cannot judge who is an Heretic, cannot determine what Doctrine is Heresy.  
LIB. III.  
HAving divided the Authority, whereby false Tenets are opposed into that of the Church, and that other of the civil Magistrate: we shall first speak of the Church. If therefore any one shall teach such things as are not agreeable to the Word of God, to the end such Doctrines may not prevail; two things the Church may do; damn the Doctrine as erroneous and impious; and cut off the person from the body of the Church, as a withered branch; in which proceed there may be a triple Error committed. First, if any Doctrine or person be unjustly condemned; secondly, if they be otherwise condemned then stands with justice; thirdly, if they be condemned by other persons than they ought to be. In the first place, any thing is unjustly condemned, if it be not false; which Error how to avoid, may be known by what hath been said in our first book. Again, a matter is unjustly condemned, if the sentence be more grievous than the matter requires, which is in Controversy. For all points of true Doctrine are not of one kind. Some are so necessary to be known, as that all aught to hold them firm and undoubted. Others there are which being controverted between Church and Church, do not break the unity of Faith. Now in case an Error of this kind shall be so sentenced, as if it bereft the persons erring of all hope of salvation, the judgement will not be right. Here we are to consider, whether it make any matter in such Cases, to give just or unjust sentence. Most men, if thou shalt not account every Error to be of the largest size, they will say thou maintainest Errors, that thou art a patron of erroneous persons; whose godly care to preserve the purity of Doctrine, truly I commend: notwithstanding, I conceive it will be labour well bestowed, to examine more surely, whether in so doing a man be indeed a patronizer of Errors. Doubtless, concerning any point, every man inclines either to the negative or affirmative, to the one side or other, or he is in doubt concerning that point. Now he that doubts, if he shall be persuaded, that in case of Error, there is certain danger of damnation, though there be not, he will be dejected in his mind. which dejection is so far from assisting his mind in right judging, that it exceedingly hinders the same. For every perturbation of mind, weakens the judgement, and casts a mist before the Soul, and is ever joined with a distrust of God's mercy to the party, than which, what can less conduce to salvation? Yea rather, what doth more hinder? What a door is thereby opened for Satan, to overthrow all the miserable man's hope, and cast very many pernicious thoughts into his mind? I confess, it is possible that a mind so dejected, may lift itself up to God, and both implore and obtain his assistance, for to come to a sure knowledge of the Truth. But though this may befall some, who can deny but that it may betid some, as we said before. Touching those that have attained to know the Truth, the point being (as we make the supposition) not of necessity to be known, they are not delivered from any very great danger; but those that have occasion to distrust the mercy of God towards them, their salvation is in very great danger. Whence it follows, that such as doubt of any point, are more harmed, in case they shall judge that necessary to be known, which is not; then if they shall esteem it to be of no greater weight than indeed it is. And he which is persuaded of the Truth of such appoint, though he take the false part; he conceives he shall offend God, if he shall not endeavour, as much as in him lies, to persuade all others of the Truth of that which he conceives himself to understand; and therefore he will endeavour to do it publicly, if he may be suffered, at least, he cannot but do his best privately, which he would never go about, or to be sure, not with so much earnestness, if he did esteem the thing to be of less moment. Now, for such in whom an Error hath taken root; what is there that can so hinder them from being reclaimed, as to think that they cannot change their judgement without loss of their Salvation. Therefore it is, that they dare not hear him that would teach them better. And refusing so to do, what way is left to reduce them? Such as think aright, I confess, by how much greater weight they conceive any point to be of, will so much the more unwillingly give ear to any that shall call their judgement into question. But in case the matter shall be of less consequence than they suppose, herein their mistake will be very hurtful; in that they will separate the parties so erring, from the rest of the body of Christ, to wit the Church; will contemn them, will hold them accursed: and they will be forced to make a sect by themselves, than which nothing can be more destructive: For we see what deadly enmity is between sects. And hatred is the cause, that what ever is affirmed by one sect, is apt to be suspected by the opposite sect, and to be contradicted. And whatsoever hath rashly been uttered, base pride, and affectation of Contrariety, will not suffer it to be re●racted, but will have it, with all pertinacy, maintained. And when once it is grown into a custom, that for every difference of judgement, one man will condemn another, you shall see sects spring out of sects daily; which multitude of sects, out of a despair to find the Truth, hath occasioned very many men to throw aside all thought of Religion. So that if any man do seriously weigh, how much the multitude of sects do hinder the course of the Gospel, together with the hatreds and dissensions that are between them; he will easily understand, that nothing can be more accommodated to the Counsels of Satan, than such rash judgements, from whence the sects arise. It is far better to esteem everything by its just value, and neither to increase nor diminish the same. Which resolution is the more to be prized, inasmuch as Christ himself, being the only maintainer of pure Doctrine, needs not the assistance of any false persuasion to that effect: for what defence can a lie afford? The matter then thus standing, we must in the next place inquire after some way, so to balance and poise the weight and consequence of matters, as that we may not err in this case.  
Now in the first place, this aught to be laid down for a sure rule; that if we shall departed from the Divine Oracles, contained in the holy Scriptures, there is nothing whereto we may safely trust; there is nothing but what is liable, either to fraud or Error: Gods Testimonies are only sure, they only are of that worth, that the Conscience of a man may rest upon them, and quiet itself. And doubtless, if there shall be such a Cuntroversy about any point of Religion, as that some shall say, it is a point so necessary to be resolved about, and to know the Truth of, as that he which shall not understand and close with it, cannot be saved possibly; others, though they are of the same judgement, for the point itself, shall yet deny, that it is of such weight, and rather conceive that such as judge amiss thereabout, may attain salvation: and ought notwithstanding to be reputed members of the Church: In case (I say) such a Controversy arise, when both sides cannot be said to judge according to Truth, the one or other must of necessity err. Wherefore, to be certainly informed, which part thinks aright, will be to know some what; even as, to be at a stand and doubt herein, will be to be ignorant of somewhat; whence it must be concluded, that we cannot come to certain knowledge in this point, unless there be some word of God extant to guide us. Now we must be sure to mark in this place, that a point of Religion, and the judgement which is made concerning the weight and consequence of that point, are very different things. As it is one thing to say; A Christian ought not to be Circumcised; another thing to say, if ye be Circumcised, Christ shall profit you nothing. For he which had heard, how that a Christian must not be Circumcised; might yet think, that though a Christian should not be Circumcised, yet if a man judge that he ought to be Circumcised, it were not much material. But having heard that other word; If you be Circumcised, Christ shall profit you nothing, he will now understand the matter to be of fargreater importance. And inasmuch as a Doctrine is one thing, and the judgement and estimation of the weight of that Doctrine is another: if it shall be put to the question, concerning any Tenet, whether or no it be a point which ought of necessity to be known; as for example, that it is lawful to swear before the Judge; it will be nothing to the purpose, for a man to bring many Texts to prove, that an oath in point of judicature, ought not to be refused; for it will be said by one or other, that I grant, neither do I any ways make scruple thereof, but I would be resolved concerning the weight of the thing, whether it be a matter of such consequence, as that, in case any man shall be persuaded, that he ought not in any case to swear, and shall remain in that Error, there is no hope of his salvation. So that such proofs are in this case requisite, not which evince, that a man ought to swear before the Bench (for that is not the thing in question) but which prove, that he which is persuaded he ought not to swear, shall be damned, such as there is concerning the not retaining of Circumcision.  
Now a point is then to be accounted proved by divine Testimony, when the Testimony or Text cannot be true, unless the point in question be true, which may come to pass, both when the Text shall contain the very thing, which it is brought to prove, as also when it shall lay down that, which being granted, the other must of necessity follow; as for example: we are to prove that a man is accounted just by believing, and not by the works of the Law, we allege the words of Paul; We judge therefore, that by faith, a man is justified without the works of the Law. This Testimony expresses the very thing which we would prove. But suppose it were to be proved, that a man is justified only by faith, and one did thus reason: Unless there were only one way of Justification, and that by Faith; the Apostle had foolishly inferred, that forasmuch as the just should live by faith, and that works were not faith, therefore no man living is just by the works of the Law; but it cannot without great wickedness be charged upon the Apostle, that he reasoned foolishly; there is therefore righteousness in faith alone, and so a man is justified only by faith. Now this Testimony of Scripture, cannot be said to contain that which it is brought to prove, but yet it affirms such things as being granted, the point in question must needs follow. But if so be, that which is brought as a Testimony may be true, while the thing it is brought to prove may be false, that thing cannot be said to be proved, by such a Testimony; so that, if a man to show that the Pope hath Authority to make new Laws, wherewith to bind the Consciences of men, shall cite that place, what ever thou shalt bind on earth, shall be bound in heaven; it will be therefore denied, that that place proves the point in question, because power of binding might be given to Peter, and yet no power be given to the Pope to make new Laws.  
Now a thing may be expressed, either by comprehension under general terms, or word for word; for when as the general term [Law] comprehends, as well those Laws concerning Conversation, as those concerning religious Ceremonies; as well Divine Laws, as Humane; that Christ shall not profit him, who shall place his Righteousness in keeping the moral Law; is in general terms comprehended in that speech of the Apostle, where he denys that they have any share in Christ, who place their Righteousness in the works of the Law. And that a man is justified by Faith, is in so many words comprehended, in that passage of the same Apostle. We judge therefore, that a man is justified by Faith, without the works of the Law.  
Furthermore, as concerning our present occasion; I find that one thing may follow from another, two manner of ways. One is, when a matter is laid down as necessary to be known, which cannot yet be understood and believed, unless some other thing shall be first understood and believed; for in such a case, the latter is to be reckoned among such things as are of necessity to be known. Thus; inasmuch as it is necessary, that we believe that Christ is rifen from the dead, and we cannot believe that, unless we shall likewise believe that he died, it is altogether necessary that we believe he died. The other way is this; if we find expressly set down, that a matter more doubtful than the point in question, whether it ought of necessity to be known, is to be known necessarily, yea if it be notless doubtful; for that which is less doubtful, or at least, not more doubtful, must be as necessary as the other.  
But some may demand; whether in case it be apparent, that such a thing must needs be, or such a thing ought to have been done, it ought therefore to be j dged, that such a thing must necessarily be known by us. I will explain my meaning by a comparison. Physicians cure him that is sick of an hot disease, by cooling medicines; neither is it any matter, though the Patient be ignorant of the faculties of such medicines, provided he make use of them. We in like manner were sick of a certain disease, being liable to death by sin; many things may be reckoned up, which that we might be saved, ought both to be, and to be performed; As that our sins were to be abolished, and that by a Man void of all sin, and of infinite virtue and power, and he therefore to be the son of God, yea God himself, and the like. But let us lay down among the rest, that it was altogether necessary that he should be accused, and in a judicial way, sentenced to suffer death. Some man (I say) may demand; whether or no, that, look how necessary it was, that our Lord should die, being condemned to death by a Judge; it should be as necessary for a man to know, not only that he died of any fashion, but as one accused, and judicially condemned: or whether we may not as well be ignorant of that circumstance, as a man sick of an hot disease, may, without prejudice, be ignorant of the faculty of such medicines as are administered unto him; as also whence, and how they were provided. Doubtless, that it may evidently appear to us, that these things are likewise necessarily to be known, either we must have a plain Text of Scripture that shall pronounce, whatsoever is necessary to be done, that also (to attain salvation) must necessarily be believed; or we must conclude, that because it is said in Scripture, that such a thing was necessarily to be done; it therefore follows, that it must necessarily be known. But there is no Testimony of Scripture, that I know, which pronounces, that what ever ought to be done, aught to be believed; and whether or no, because a thing is pronounced necessary to be done; it therefore follows, that it must necessarily be believed, we may thus resolve ourselves; suppose it is thus written in Scripture, It was altogether necessary for the taking away of the sins of men, that Christ should be condemned by the Judge, and so suffer death; if he had died otherwise, then in a judicial way, his death would not have profited mankind. Now some man would by this Testimony prove, that unless one believed that Christ suffered death, being condemned to die, he cannot be saved. The question therefore is, whether that Testimony do prove any such thing, or no. But it is apparent, that no such thing is by this Testimony proved; forasmuch as the Testimony may be true, while that which it is brought to prove it, is false; that speech which is contradictory to that which is to be proved, being not contradictory to that which is used as a Testimony. For, since it is one thing, that Christ ought to die in a judicial way; another thing to believe, that he ought so to die; he that says, that man may be saved, who was ignorant that Christ's death was in a judicial way, contradicts not him that says, it was necessary that Christ should die, being condemned; and there is nothing to hinder, but that both those propositions may be true. Which being so, we cannot conceive that this Testimony proves, that he which shall not believe that Christ died, being condemned in judgement, cannot be saved. Whence it follows, that to prove that something ought of necessity to be done, or to be, is no Argument that such a thing ought of necessity to be believed.  
Some may further demand; whether in case it appear from Scripture, that a Doctrine ought of necessity to be known, we should account whatsoever may be collected from that Doctrine by necessary inference, to be in like manner needful to be known; in which ease we must observe, that look how (as we said before) a Tenet is one thing, and the estimation of that Tenet is another thing; so it is one thing for a point or Doctrine to follow from another point, another thing for a speech to follow expressing the weight of that Doctrine; now this latter kind of consequence, ought not to be doubted of. For since it is written, Christ shall profit you nothing, who place your Righteousness in the Law, and Circumcision is an Ordinance of that Law; if any one should say, that it is possible for him who places his Righteousness in Circumcision, to receive profit by Christ, he should contradict the very words of Paul. But our question is concerning such inferences as are the Consequences of some Doctrine itself, which ought of necessity to be known. Inasmuch therefore, as to grant the Antecedent and deny the Consequent, is to affirm contradictions; he which denys, that which necessarily follows from a Doctrine that ought to be known, he may not seem truly to believe the said Doctrine; and therefore not in a possibility of salvation. But I answer; seeing that I grant the Antecedent point which is necessary to be known, though I deny that which seemeth unto thee necessarily to follow therefrom, why shouldest thou not as well say, that I do not in truth deny, that which I seem to deny? Since (I say) to grant the Antecedent and deny the Consequent, cannot stand together; why should the denying of the Consequent rather seem, a denying of the Antecedent, which I confess to be true, than the affirming of the Antecedent should seem to be an affirming of the Consequent, which I affirm to be false? for it is as true, that the affirming of the Antecedent affirms the Consequent, as it is, that the denial of the Consequent denies the Antecedent. Now it is cicar, that he which understands that such a thing follows from such a thing, cannot possibly affirm the one, and deny the other. And if so be any man conceiving the Antecedent to be true, will not admit of the Consequence; the reason hereof is, that he doth not discern, that the one follows from the other; for, to see that this follows from that, and to account that true, and this false, were no other than to see it, and not to see it, which is impossible. Now that it may fall out, that what necessarily follows from some Tenet, may not by some man be discerned so to follow, is so certain as nothing more; for how many things are there, both in the Methematicks, and other Arts, which being undeniably demonstrated to be true, are yet both unknown, and unbelieved by many men, which understand not their Demonstrations. As for example, that the body of the Sun, is by many parts greater than the whole Earth. And if so be any man shall affirm things contrary to what are demonstrated, as that the Sun is greater than the Earth, he shall affirm things contrary to propositions, so evident and certain, as it is impossible any man should not understand them to be true, to wit, those maxims out of which the said things are demonstrated. But therefore it is, that those maxims to some men are evident and firm, who will not believe such things as follow from them by necessary consequence; because they are not ware of that straight tie and fi●m connexion, which is between the said maxims and such things as follow therefrom; otherwise, since no man is ignorant of the truth of those principles, from whence the Demonstrations are raised, every body would know the truth of such things as might be demonstrated, and so we should have all men Geometricians, Arithmeticians, all men Musicians and Astrologers. And because it may fall out, that what follows from some other thing, may not be discerned by some man to follow the same; and he may therefore believe the former and not the latter; doubtless it is no proof, that because a man denies a necessary Consequence, he must therefore deny the Antecedent, being a point which ought of necessity to be known; especially, if he shall be so strongly persuaded of the truth of the Antecedent, that rather than he will deny the same, he will allow of the Consequent for Truth. But in case he would rather deny the Antecedent, then allow of the Consequent, the case is different: So to do, were at least not firmly to believe the Antecedent. It is manifest therefore, that such Testimonies of Scripture as prove, a point ought necessarily to be known, do not prove, that such things as necessarily follow, are of like necessity to be known. This part of our discourse is subtle and acute, requiring that the reader give great heed, to the end he may understand the same: howbeit, it is very necessary to be known, for the taking away of rash judgements, by means whereof the Church is torn in pieces into Sects.  
These things being thus cleared, we are in the next place to inquire, what those points be, which are propounded unto us in the Scripture, as so necessary to be known and believed, that he which shall not know and throughly understand them, ought not to be accounted one of God's servants, or a member of his Church; and whosoever shall believe them, all may be judged capable of Salvation, though he very much err in all other points. Concerning which question, I would much rather hear the judgements of other men, then propound mine own to the rash, and haply, irreligious censures of many: howbeit, the hope of procuring the Tranquillity and peace of the Churches of Christ, hath more prevailed with me, than any private respect of mine own. We do not prescribe any thing to any man, as a decree, from which he may not descent; but look what the Lord hath vouchsafed to discover unto us, we thought good in such wise to propound; as to be ready with a very good will, to give credit, and place to him that shall propound matters of greater certainty. Our endeavour, truly, is not by all means possible, to obtrude our own judgement upon men, and to make, that it may be of authority; but rather that Truth itself may be brought to Light. For look as it often comes to pass, that a musician that could not be entreated by any means to play a lesson; if some unskilful person shall be his untoward fingering of some in-it-self, excellent instrument, grate and vex his ears with his rude scraping, will take the instruments in hand and begin to play: even so, our hope is, that in case we shall seem to have said little to the purpose, in a matter which, without all Controversy, is of the greatest moment that can be; we shall at the least, provoke some man of greater spirit and wisdom, to accomplish with good success, what we had unhappily undertaken. In the mean time, we do again & again beseech all pious and good men, that what ever they shall think of our judgement here delivered: they will notwithstanding, take in good part our care to preserve peace and concord: and that not of any kind, but such as may become Christians, and that they will join with me by fervent prayers, to beg of him who is the only Author, as of all other good things, so likewise of peace, that he would at the length bestow the same upon his Churches, to the praise and glory of his own name. Let us weigh then, and examine such places of Scripture, wherein Salvation is either promised or denied, because of believing, or not believing.  
Our Lord says: Be ye sure of this, he that hears my words, 
John 5.  and believes in him that sent me, he shall enjoy eternal life, and shall not come into Judgement, but is passed from death to life. Again, 
John 6.  This is the will of him that sent me, that whosoever hath seen the son, and hath believed on him, shall obtain eternal life. And again, Go ye through the whole world preaching the Gospel unto all: be that shall believe and be baptised, shall he saved, he that believes not shall be condemned. Which places, and their like, it may be questioned, how they ought to be understood: For some man will a k, what it is to believe in the Son of God or his Apostles: for even he doubtless believes, who is persuaded, that the person speaking aught to be credited, as one that speaks only the Truth, although he understand not what it is he says. In which sense there is no Christian, not one, but so far believes the word of God, as not to doubt, but whatsoever is contained therein is true: there is not, in the mean time, one perhaps, there never was, who understands the true sense of every place. Much more may that man be said to believe, who being persuaded of the Truth of the speaker, doth likewise understand that which he speaks. Now I conceive it is out of Controversy, that every man ought to hold for Truth, whatsoever the Son of God hath taught, either by himself or by his Apostles. For these things cannot stand together, that any man should believe, that Jesus is the son of God; and nor persuade himself, that what ever he says is true, and that he is adorned with all kinds of virtue. But whether or no it be likewise necessary to Salvation, to know what ever our Lord commanded as well in person, as by his Apostles, and rightly to understand the same; so as to embrace the same, not only with a confused, that is to say, a general, but with a distinct and particular faith; this is that which may be questioned.  
Now it is altogether necessary; that, either whatsoever things are set down in Scripture, are all necessary to be known; so that a man may not be ignorant of, or mis-understand any of them under pain of damnation; or that such things are of a different nature; so that some of them are altogether necessary to be known, and highly to be accounted of others; howbeit profitable to be understood, and such as are no ways to be slighted, yet are they not altogether so necessary; yea rather, although there happen to be some Error concerning them, the person so erring may notwithstanding be saved. And our Lord himself professes, that he teaches nothing, 
John 17.  but such things as he had received from his father; and look what he had received from his Father, that he delivered to his Disciples, and that they embraced it, and did believe that he was sent from his Father: and therefore he prays for their salvation, and for the salvation of all those likewise, who should believe through their preaching. And to the Apostles, this command was given; Go ye through the whole world, declaring the Gospel to all persons, and teaching them to observe whatsoever I have commanded you; he that shall believe, and shall be baptised, shall be saved: he that shall not believe, shall be condemned. In which words is employed, that unless a man shall understand and believe all these things, he shall not be saved; so Paul, when to the Jailor, ask what he should do, he bade him believe in the Lord jesus, and so he should be saved, and his family; is afterward said to have instructed him in the Doctrine of the Lord: So that the meaning of those words, believe in the Lord jesus and thou shalt be saved, must be this; embrace the faith and Doctrine of Christ and thou shalt be saved. And that this is so, seems especially proved, by what the same Apostle elsewhere writes: If any one shall teach you otherwise then we have taught, let him be accursed. For he teacheth otherwise, who mis-interprets any part of that Doctrine. On the contrary, even as Paul, to prove that righteousness was not by the Law, among others, uses this Argument: If so be the inheritance belonged to them that kept the Law: since no man could keep the same, no body could be saved: wherefore since the promise must not be void, there must needs be another righteousness then that by the Law: In the very self same manner we may reason in this place: that, forasmuch as no man can rightly understand all that the Lord hath commanded; and it is necessary to salvation, that a man understand all things rightly, and err in nothing, therefore no man shall be saved: But certain it is, 
Rev. 7.  a very great and innumerable company shall be saved: it must needs therefore follow, that men may be saved, though they do not rightly understand some part of that which the Lord hath delivered, and be possessed with some Error. And Paul witnesseth that in this life we know things, but in part, and not fully, 
1 Cor. 13.  and we prophesy but in part. But what could we desire more plain than this? Our Lord before his death testified, that his Disciples had embraced all those things, which, he having received of his Father, had declared unto them, and praye● for them: howbeit they did not as yet understand, that Christ's Kingdom was spiritual, not worldly: neither did they know, that the benefits purchased by Christ, did belong unto the other nations of the world as well as to the jews. Which things notwithstanding, he had taught them, and they were matters of very great concernment. It is manifest therefore, that when our Lord said, his Disciples had received such things as he had taught them: his meaning was, such of them as were of necessity to salvation; not that they had wholly attained to the knowledge of all that he had taught them. Hence it must be concluded, that all things which Christ taught, were not so necessary to salvation, as that, if a man were ignorant of some part of them, he could not be saved. And it is very well worth our observation, that, when as the Disciples did not as yet understand that Christ's Kingdom was spiritual, and that the Gentiles were in a special manner to be shaters in the salvation purchased by him: he did notwithstanding distribute unto them the representative figures of his body and blood.  
Inasmuch therefore, as it is out of all question, that every Truth of God is not of like condition and rank, but that some must of necessity be known and perfectly understood, some may be without inevitable damnation unknown; doubtless it is necessary, either that we should have some mark of difference whereby to distinguish the one from the other, or we must take it for granted, that those points of Christian doctrine are only necessary to be known, concerning which there are special and particular testimonies of Scripture signifying the necessity of their knowledge. As for any general note or difference, though I have diligently enquired into the matter, yet have I not been able to find one. For, if any man shall say that all the principal heads of doctrine are to be reckoned among the necessary points; his saying will be very true, yet not a whit satisfactory. For I shall presently demand, which are those principal points? And if any doctrine be called into question, I shall desire to know whether it be one of those principal ones: I shall ask him by what note or mark I may know, whether it be to be reckoned among the principal or not: So that we are still as far to seek as ever. For it is all one to be in doubt which are those points of doctrine that ought of necessity to be known, and to doubt which are the chief heads of Religion, both are alike obscure, so that the one cannot receive light from the other. We must therefore make diligent enquiry, what things they are by name which must be of necessity known and believed.  
Our Lord says: Herein consists life eternal, if they shall know thee the only true God, 
John 17. joel 2.  and him whom thou hast sent, Jesus Christ. And the Prophet says, Whosoever shall call upon the name of the Lord, shall be saved. And the Apostle; This is that doctrine of Faith which we publish abroad, that if thou shalt both confess with thy mouth, that Jesus is the Lord, and shalt believe with thy heart that God hath raised him from the dead, thou shalt be saved. But that place of John is very remarkable: and many other miracles did Jesus in the presence of his Disciples, which are not contained in this Book: But these are written, that ye might believe that Jesus is the Messiah the Son of God, and that believing ye might obtain I foe by his name. In which place we may observe: First, That whatsoever things are written of Jesus, are written to this end, that men might believe that jesus is the Messiah the Son of God: Secondly, That if any man shall believe, that through him he shall obtain salvation, that man shall not be frustrated of his hope: 
john 11.  So that, when Peter had confessed that Jesus was the Christ, the Son of the living God, he was pronounced Blessed, forasmuch as that knowledge of his was not from Man, but from God. So Martha, after that our Lord had told her, that he was the Resurrection and the Life, and that if any man believed in him, though he were dead, yet he should live; and all that should live, and believe in him should never die: She made answer, I believe that thou art the Messiah the Son of God, who were't to come into the world. And to the Thief, who begged of Lord, that he would remember him when he came into his Kingdom, he gave this answer; 
Luke 23.  This I promise thee, that thou shalt be with me this day in Paradise. And the Eunuch after he had confessed, that Jesus Christ was the Son of God, 
Acts 8.  he was baptised. Likewise, when four men carrying the pulsied man, and endeavouring to bring him to be cured, were not able to come near for the press, but let him down in his bed through the roof into the midst before Jesus: Jesus knowing their so great faith, said unto the man: Son, thy sins are forgiven thee. By which place we may conjecture what was the faith of that palsied person. For he believed (in all probability) that that same man, whose name was Jesus, came from God and was in favour with God; and therefore he hoped that by his means he might recover his health. But that he knew all those things which the Church hath for a long time accounted as articles of Faith necessary to be believed to Salvation, how likely a matter it is, I leave it to every man to judge. There are likewise many other texts to the very same purpose. For to that same unclean woman, that washed our Lords feet with her tears, it was said: Thy Faith hath saved thee The same was spoken to that other woman having the flux of blood, who hoped, If she might touch the hem of his garment, she should be healed. The same was done to that one of the ten cleansed lepers, who returned thanks to God. And john says, Hereby ye shall know the Spirit of God; whatever spirit shall confess that jesus Christ is come, and that he is made man, that Spirit is of God; and again; Whosoever shall confess that jesus is the Son of God, God abides in him and he in God. Also Paul denies, That any can say that jesus is the Lord, but by the holy Spirit. And forasmuch as Abraham is called the Father of Believers, and we are taught chief by his example, that Righteousness consists in Faith: Truly it will be labour well bestowed to consider, what that was, which when he believed, it was counted unto him for righteousness. He was promised that he should be the Father of many Nations; he was promised that happiness should betid to all the Nations of the world by his seed: Finally, he had the Land of Canaan promised to him, and very great prosperity: But of those points of Religion, which it is judged every body is bound to know upon pain of damnation, we read not a word. Yea, and the mystery of Salvation itself by his seed is very closely and obscurely promised. And, truly these are the only points which I find in the Scriptures, recorded as necessary to be believed for the attainment of Salvation. Let us now consider who they be, unto whom in Scripture Salvation is denied in respect of unbelief.  
Unto the Apostles it was said in general terms; Go ye through the whole earth, publishing the Gospel to all persons, he that shall believe and be baptised, shall be saved; but he that shall not believe, shall be condemned. Which words, as is manifest by what we formerly said, are not so to be understood, as if he had said: He that shall not rightly understand whatever you shall teach, but shall in some point misinterpret your words, shall be condemned: but by the word [Gospel] we must understand, that same blessed message of redemption by the name of Christ. He that shall believe, that by the name of Christ he shall be saved, he shall be saved; he that shall not so believe shall be condemned. In the same manner are those words of Paul to be expounded, 
Gal 1.  If any shall teach you different from what you have learned, let him be accursed: as if he should have said: If any shall teach you, that you must obtain salvation by any other way, then by faith in the name of Christ, let him be accursed. Howbeit, whosoever shall teach any thing otherwise then the Apostles taught, although it be none of the principal heads of Religion, yet is he so far forth to be accursed, in as much as all false doctrine comes from none but the Devil, the father of lies. But it is not presently to be concluded that such a person is quite out of the way of Salvation; for our Lord rebuking Peter himself because he dehorted him from suffering death, calls him Satan. 
john 6.  More particularly, our Lord says, Unless you shall both eat the flesh and drink the blood of the Son of man, ye shall not obtain life. Which imports as much as if he had said, Unless ye shall believe that I am the Son of God, and that I am sent from God my Father, and that you shall obtain Salvation by my Name, you shall not obtain life. And again, Unless ye shall believe that I am he, ye shall die in your sins. 
2 john 2. 1 john 4.  And John says, Who is a liar, but he that denies Jesus to be the Son: And, hereby shall you know the Spirit of Go●; whatever spirit confesseth that jesus Christ is come in the flesh, is of God; But whatever spirit shall deny that jesus Christ is come in the flesh, 
Gal. 5.  the same is not of God. Paul adds; If you be circumcised, Christ shall profit you nothing. And a little after, Ye have no part in Christ, who lace your righteousness in the Law, ye are fallen from Grace. And Peter, there is no other name among men under heaven, 
Acts 4.  by which we can be saved. By which testimonies of Scripture we are taught, that such places as witness that he which believes that Jesus Christ is the Son of God shall be saved, are not so to be understood, as that if a man shall so believe that Jesus Christ is the Son of God, as he believes that julius Caesar was the first who brought the Roman Commonwealth into bondage, and made himself Emperor of Rome, or any other matter wherein himself is not concerned, that he shall be saved: but that he truly believes that Jesus is the Son of God, who believes it as a thing that concerns himself; that is to say, who believes that he, whom we call Jesus, is the Son of God, his Jesus and his Christ, that is, his Saviour and his King, in whom alone he places all the hope of his Salvation: Unless we shall admit of this interpretation, neither Paul's nor Peter's words will hang together.  
These very few points are all that we can find expressed in Scripture, as being necessary for every man to believe, to the end he may be saved: viz. That he acknowledge the one only true God, and him whom he hath sent, jesus Christ his Son, being made man: and that he believe that God hath raised him from the dead, and that by his name he shall obtain salvation, and that he place not his righteousness in the works of the Law: But that he be verily persuaded, that there is no other name under heaven, whereby we can be saved. Now let us make enquiry, what other thing there is, that being inferred from these, may be in like manner necessary to be known. And forasmuch as the Scriptures teach, that every man is liable to the severe judgement of God, as being, by reason of the fall of Adam, born in sin, and of such a natural constitution, that he continually offends God, and consequently guilty of eternal punishment; and since they further teach, that this world at length coming to an end, all persons shall be raised at the last day: the just unto eternal happiness, the unjust and wicked unto eternal torments: No man can understand what it is to be saved, neither consequently what it is he should believe, unless he have some tolerable knowledge, both of his own condition, of the Law of God, and of God's purpose to judge the quick and the dead. For the Apostle declares, that from the Law springs the knowledge of Sin, and he should not have known Sin but by the Law. But it follows not, from what we have laid down, that such a degree of knowledge, either of the Law of God, or of man's natural condition, is necessary: as that, if any man shall err in the interpretation of some Commandment of God, or in judging of the nature of man, and the abilities thereof, he cannot be saved. Thus much only follows, that a man ought to believe, that he is liable to eternal condemnation, and to trust he is freed therefrom, by Christ, and by his benefits ordained unto eternal blessedness. Again, seeing Paul says, that they have no title to Christ, who place their righteousness in the Law, in the Law, I say of God; What shall we say of them who place their righteousness in the Laws, mandates and inventions of men? They may doubtless much rather be said to have fallen from the righteousness and benefits of Christ. Semblably, since the Scriptures teach, that by the name of Christ alone, we must hope for salvation: it follows, that he that shall hope for salvation by the name of the blessed Virgin, or Peter, or Paul, or any Saint whatsoever, hath no share in Christ. Likewise, it being a thing necessarily to be believed to salvation, that Christ was raised from the dead: and it cannot be understood, that any is raised to life that was not first dead; it follows, that it ought of necessity to be believed that he died. In a word, forasmuch as our Lord hath commanded, that all be taught the Gospel and baptised in the name of the Father, Son and holy Spirit whose work this Faith is; inasmuch as he opens our hearts, and reveals unto us this goodness of God towards us; both this command ought to be known, and that it is the holy Spirit by whom we believe, and by whom God dwells in us: and whom, we ought by incessant prayers to beg of God, that he would bestow him upon us. I confess ingeniously, I cannot find any other points, that I can from Scripture demonstrate, and prove to be of necessary knowledge to the attainment of salvation. If any man can show any more, there is nothing that I would sooner wish, then to understand what ever other points there are, over and above what we have laid down; and to hear those Texts by whose authority we are obliged to acknowledge them for matters that ought of necessity to be known. Now for us to reckon up particularly all such points as we judge not necessary to be known, to the end a man may be saved: there is no necessity, neither were it convenient, and it would be an endless work. A right line is the measure both of right and crooked. Only to the end, that it may be the better understood, when any points comes into question, how it may be manifest, to be either of necessity to be known, or not of necessity, we will examine and couple of Doctrines, to the end, that as we shall try these, all other may be tried.  
Sabellius (as Vigilius Martyr Bishop of Trent relates) did so acknowledge the Father, Son, and holy Spirit, as that he would not have it to be understood, that the Father was one person, the Son another. But he said, that he who was the Father filled the womb of the Virgin, and in that man whom he assumed, is termed the Son: when as not two persons, but one Father is understood by both terms. And he that thus understands the matter worships but one God. Some man may therefore inquire, whether or no this point be of such concernment, as that it is necessary for him that would be saved, not to err therein: that is to say, whether Sabellius, holding such an Error could be saved: or whether he ought absolutely to be reckoned for an Heretic, as hitherto he hath been ever accounted. We have already proved, that it is necessary, that men should believe that Jesus Christ is the Son of God. But to believe, that he is the Son of God, is not to pronounce these words, nor yet in thought to give unto Christ the title of Son of God: but rather by a sincere faith, to attribute unto him that which these words signify. Now the word Son, signifies not any such thing: I say, the notion of that word is not such, as that any person may be understood to be his own Son; neither can the term [Father] be so understood, as that any one should be his own Father; but he is called a Son, who hath for Father, not himself, but some other person; and he a Father who hath for Son, not himself but some other. Forasmuch then as Sabellius did confound the Father and the Son, and denied that they were two distinct persons; it is very plain, that he did not believe that Jesus was the Son of God, which it was altogether necessary for him to believe. By which example we are taught, that concerning such points as are propounded unto us by God, as necessary to be believed; we ought diligently to examine what the words signify, least retaining only a certain vain shadow of words, we come to deny the things themselves by those words intimated; let us labour to understand the words, that we may sincerely embrace the things themselves. Having examined this Tenet, let us consider another point, which, as these times go, is perhaps, no less worthy of our knowledge.  
There hath been a long and very Tragical controversy about the interpretation of those words, Take, this is my Body. Let us consider therefore whether this be a matter of such consequence, that therefore men should rend themselves one from another, vex, disgrace and account one another as enemies. Howbeit, it is not necessary that I should in this place discover myself of what side I am: only I shall so far profess myself to be of both parts, inasmuch as I make no question, but that both belong to the true Church of God. Now I shall deal with each side by itself apart, and though I may grant that both parties do otherwise say right, and truly interpret the words of Christ: yet I shall show, that neither party ought to condemn the other, or account it guilty of an Heresy? Come on then, to begin with you, who admit of no Trope in our Lords words, but judge, they ought to be understood according to their plain natural meaning: you do not only say, that such as account our Lords words tropical, do misinterpret the same: but you seem to judge of them, as of persons, the most erroneous in point of Religion that can be: you think you cannot find words bad enough, to express your hatred against them according to their deserts. Put the case, that with this their so great Error, they may notwithstanding obtain Salvation, and belong to the Church of God? How can they (will you say) who account the Son of God himself, either to be a liar, or a vain speaker, foolishly uttering contradictions, and such things as are quite contrary to all sense and reason? Alas, miserable men that we are, how far doth hatred, springing from our differences, transport us? If men question the interpretation of some words, must they needs make Christ a liar? Which of those men, whom you account Adversaries in this point, did ever deny, that either in these or any other words Christ should be believed? Did such a conceit ever enter into any of their minds, as once to suspect such a thing? Can they fear that he should be a liar, for whose name they would suffer the most grievous torments which Tyrants could inflict? Away with such a peevish and altogether unjust interpretation: the Controversy is concerning the meaning, not the truth of the words, than which they willingly confess nothing is more true. But (you will say) the words are so clear, so plain and manifest, that it is impossible for a man not to understand their meaning. To you that understand them they are plain and clear, to him that otherwise understands them, they are not so clear, or if they be, it is in that sense in which he takes them. Wherefore of necessity thus much must be granted: that the difference is only about the meaning, and not about the Truth of the words. Thou therefore that sayest, that such as deny the corporal presence of Christ in the Lord's Supper, are Heretics, and cannot be saved: by what Testimonies of Scripture canst thou prove what thou sayest? Our Lord himself promises eternal life to all that call upon his name, who believe that he is the Son of God, who place the hope of their salvation in him alone, not in the works of the Law or any other thing. This faith, this hope, those constantly profess whom thou callest Heretics: by what Testimonies of God's Word art thou induced by thy judgement to deny them salvation? Produce one word out of the holy Scriptures, which says, that such persons shall not enjoy eternal life. Thou mayst not pronounce so from thine own head: dost thou think, haply, that it is impossible for that man to call upon the name of the Lord, and to put all his confidence in him, who cannot understand, nor consequently believe, that his body really present, is distributed in the Sacrament? What should hinder him? But if thou wilt contend, that he that believes not the latter, cannot believe the former: I would very fain hear, how thou canst prove what thou sayest. But in case, that faith unto which our Lord doth promise salvation, may stand without the confession of his body's presence in the Sacrament; and yet thou ceasest not to account persons so believing, to be no members of the true Church of God: consider with thyself again and again, if thou dost not really pollute thyself with that same crime of making Christ a liar, which thou art accustomed falsely to charge upon others.  
I come now to those who say the words are tropical, who, because it is affirmed that the body of Christ is present in the bread, at the same time in very many places, do gather many very great absurdities; but especially this, That such a position denies the humanity of Christ. Wherefore, inasmuch as this point concerning the Son of God, his being made man, and raised from the dead, is necessarily to be known and believed: they deny that such as affirm such a presence of Christ's body can be saved, unless they shall repent. Such absurdities as they gather from the affirmation of Christ's body (whether they err or not in so doing) experience doth manifest, that they can by no means be induced, but to think, that they really follow from the said position. Let us grant therefore, that such absurdities do all of them undoubtedly follow the foresaid presence. But supposing all this, must they therefore that hold the real presence needs be Aliens from Christ? They must needs, (sayest thou) for that condition which they attribute to the body of Christ, that it can be in many places at one and the same time, overthrows the humanity of Christ: so that he which says, Christ's body may be in divers places at the same time, doth as good as say, that Christ's body is no body: and if Christ hath not a true body, he is not true man, and if he be not now true man, either he was never made man, or if he were, he arose not from the dead: both which Doctrines, we before shown are necessarily to be believed. Wherefore, since no man can believe contradictories, they not believing the Humanity and Resurrection, being necessary points, cannot be saved. Those men truly, press the matter vehemently; howbeit, let us make trial, if we cannot make it appear, that hope of Salvation may stand with such gross Errors. Whereas therefore they say, that it is impossible for men to believe things that contradict one the other, that is then true (as we shown before) when they see the contradiction between them. For I confess, that a man cannot believe, both that Christ hath a true humane body, and that he hath not. Howbeit, such things as are truly opposite one to the other, may notwithstanding seem unto many men, void of any such opposition. And in case they are not discerned to be contradictory, the one to the other, nothing lets, but that men may believe them to be both true; so that though it be granted, that these Tenets oppose one the other, and cannot stand together, that there should be a true body, which notwithstanding may be in divers places, at one and the same instant, yet may they seem not to be opposite; so that men may believe, that our Lord hath a true humane body, and yet that the same body maybe in divers places at one & thesame time. Forasmuch therefore as they believe, and that most strongly, that Christ is true man, the Son of God, and raised from the dead, and all other things which the Scripture holds forth as necessary to be believed; what reason hast thou to deny that they may be saved, even in this their Error? It is clear therefore, that as well those which hold Christ's body to be in the Sacramental bread, as those which deny the same, although it must needs be, that one side err, yet are they both (if otherwise conscionable observers of our Lords commands) in the way of Salvation. In which regard, they are bound to love and reverence one another, as brethren, the servants of God, and members of Christ. If they shall mutually vex one another with revile, reproaches & curse: if they shall go on to exercise enmity one against another, they shall not escape the just judgement of God. Wherefore, I pray and beseech both parties by Christ Jesus: that laying aside all hatred and rash judgements, they would strive to go beyond one another in offices of Love. Let us abandon bad language, scoffs, contempt; so will it certainly fall out, that such as err, shall at the length be brought to acknowledge the Truth: If we shall but once be united in heart and affection, the Lord will not deny us any favour or success; neither will he ever suffer, that such, as out of true love endeavour to draw their brothers out of Error, shall reap no fruit of their labour.  
Now look how we have discussed these two points, viz. the Error of Sabellius, and the Controversy about the corporal pre-presence in the Sacramental bread; it will be easy for any man in like manner, to judge of what ever other points shall come into Controversy. For concerning what ever Error shall be questioned, we must inquire, whether or no, the person so erring may not believe all such things, as to the belief whereof Salvation is promised; that in case he may, we may persuade ourselves, that he errs not in a point necessary to be known unto salvation: but if not, that he errs in a necessary Doctrine. Howbeit, whosoever would condemn any man for any Error, aught to consider again and again, what assurance he hath, that such an Error cannot stand with salvation. Do but consider, when as our Lord says, come unto me all ye that labour and are heavy laden, and I will give you ease: Shall any man be so foolhardy, as to dare to pull back him that is coming, and of his own head to say to him: Oh! do you hear, it will be in vain for you to go unto Christ, who do not believe this or that point? Who art thou that wilt hinder another man's servant from coming at his Masters call? With what confidence takest thou upon thee, to divine at the will of God, not being very clearly manifested unto thee? Must you, according to your fancy, set bounds to the goodness, mercy and kindness of God? He unto whom it belongs to give life, calls all unto him; and wilt thou, by I know not what exceptions of thine own devising, limit those graces, which he promiseth, but limits not? What dost thou, in so doing? Doubtless, as much as in thee lies; thou robbest a man of his life, not of this life which is rather a death then life, but of eternal life, and the Kingdom of Heaven, adjudging him to eternal torments; neither is it to one alone, thou art so injurious, but to thousands haply. Thou maimest Christ in so many members, thou rendest the Church into Sects, and pavest a way to infinite mischiefs. And if our Lord so severely menace such as offend the least; what thinkest thou shall become of them, who by their rash judging have drove men to make Sects, without any necessary cause so requiring? woe unto them: And if so be the way which we have set down, to distinguish between points necessary to be believed and not necessary, seem not to be sufficient; do thou, if thou canst, produce a better, one more sure, firm and constant. If thou wonderest, that among such points, which we have reckoned up as necessary to be known, thou dost not find certain other points of Religion, very highly accounted of; Read over diligently the whole Old and New Testament, and search throughly by what Texts thou canst prove, that those points are so necessary to be known: that he that understands them not, cannot be saved. Consider what knowledge the People of Israel could have of them from the Old Testament, who were notwithstanding to be saved, by the same faith that we are. Consider again, what the thief could know, when it was said to him, this day shalt thou be with me in Paradise: Or the Eunuch when Philip baptised him: Or that woman to whom, when she had washed our Lords feet, it was said, thy faith hath saved thee: Or she that was wasted away by the bloody issue: or the Palsied man, with many others, whose sins were forgiven them merely upon their confessing the name of the Lord. It is also observable, what the reason should be, that whereas these points which we have set down as necessary, are so frequently repeated in Scripture, and required of necessity to be known; those points which some men so highly account of, are not in like manner required. If those books had been written by the wit of man, which we account (as indeed they are) sacred, we should say that honest Homer had took a nap and forgot himself: But they are indicted by the Holy Spirit. This therefore is not come to pass by chance, but by the sure counsel of God: who, had he intended that those points should have been of like estimation, he would at least in some one place, plainly have signified his mind. Which since he hath not done, what is man that he should be able to conjecture God's mind? These things ought not to be measured by our wit or judgement, but by the wisdom of God revealed unto us from heaven: it alone must be regarded, what ever reason may dictate.  
But if so be any one shall err in a point that ought necessarily to be known, and cannot be reduced to a right judgement, no man ought to question but that such a person may be justly condemned and cast out of the society of the godly. And that not only, if being admonished, he shall go on to seduce others, but also though he will be silent: for what participation can the Church of God have with him unto whom eternal life is not promised? But if the point, about which some man errs, be not in the number of those that must needs be known; in this case, I conceive we must use a distinction. For if he that thinks amiss, and cannot be reduced, shall likewise endeavour to seduce others, having been often admonished to desist; I see no reason but that he may and aught to be cast out of the Congregation: For such an one exceedingly offends the brethren: and though the matter be not of the greatest weight, it follows not, that the error is not pernicious; for look how one point of knowledge springs from another, even so do errors arise of errors; and what is there, wherein the glory of God is concerned, that ought not to be of great moment? But if so be he seduce not others, so long as he holds those points that are necessary to salvation, he may be yet in the number of brethren: What if they shall cut him off? They shall (as much as in them lies) cut a living member from the body of Christ, which were very unjust, neither is there any precept of God commanding such a thing. And so much of a just and unjust judgement: Now let us consider, for our orderly and just proceeding thereto, what we ought to do, and what to avoid.  
For the matter of tenets: if some very pernicious errors arise, there is nothing hinders, but that we may forthwith make head against it, and teach the people what a doctrine it is, that they may take heed of it. But the man is not to be cast out, until such time as, according to the rule of the Gospel, all courses have been tried to reclaim him; and if we are forced to proceed to an ejection, we must be careful that nothing be done, whereby any hindrance may arise to the Church. Now it is very clear, that by how much the greater ill-will any man shall bear towards the Church, by so much the more may the Church look to be molested by him, that he will more desperately and eagerly plot against her, privily seducing all he can, and by calumnies endeavouring to render the Church hateful, and the like. Now by how much the more sharply any man is dealt with, by so much the more will he be moved against the Church. In consideration whereof, my judgement is, that the Heretic shall in such sort be condemned, as that the cause of his condemnation being simply signified, no kind of reproach be used, and that this be done with intimation rather of grief, then of any anger or hatred: in such manner as the judgement may be full of gravity, but void of all passion and sharpness. But we have before spoken, when we handled the duty of a private man, that which is suitable to the present occasion, & have showed how always more hurt then good comes by sharp language. In a word, we must take heed lest those men arrogate unto themselves to judge either of the doctrine, or of the man, unto whom it does not appertain. For, doubtless it belongs not to any private person, nor yet to two or three, but to the whole Church. Let two or three Prophets speak (says the Apostle) and let the rest judge.  
And this is the course the Church ought to take for the resisting the growth of errors: We are now to speak of the Magistrates duty. An argument (if there be any) full of controversy, intricate and of very great concernment. Such as cannot away with the doctrine received, be their judgement better, or be it worse, find themselves exceedingly grieved that they may not be suffered for to speak their minds. On the other side, those whose doctrine both the Magistrates and people approve, and also esteem of their authority; since they cannot without great grief, nor many times without some diminishment of their reputation, hear controversies daily raised; unto such the use of the sword cannot but seem very necessary to repress such as will not rest content with the doctrine generally received; and it is commonly seen that as any thing is subservient unto the interest of any persons, such persons are soon persuaded, that that thing is justly put in practice, Wherefore, since that a man's own commodity coming into consideration, permits him not to judge so justly as is fit, our thoughts must by all means possible be withdrawn from such considerations; and if this be hard to be done, the next hereunto is, that in thought at least every one change his own condition, and make himself of the other part, and so set himself to consider both what may be most convenient to be done, and what is most agreeable to the Law of God. If therefore liberty or toleration seem like to be convenient for thee: imagine thyself to be in his condition who allows of the doctrine received, and would have it preserved, and that there are certain men who daily vex thee, men of no judgement, of no spirit, void of shame, making a perpetual noise, and excessively troublesome; Tailors, Fishermen, Butchers, Cooks, silly women, confidently argue about the chief heads of Religion, meddle with every thing, call all into question, deceive the simple, breed innumerable scandals. Doubtless if thou shalt (as we have said) imagine thyself to be in such a condition; a thousand to one, but thou wilt conceive that it is absolutely necessary to bridle so great licentiousness. But if thou shalt afterwards cast thine eye upon such places of Scripture as are commonly believed to arm the Magistrate against corrupters of religion, haply thou wilt much more be inclined so to think & to judge that such a course will be very profitable. He which conceives the doctrine commonly received to be true and sincere, and judges that it were wisely done for the preservation thereof, to put heretics to death: let him think with himself, that it may notwithstanding come to pass, that by little and little, while the pastors slumber, the doctrine may be corrupted, and the Church degenerate from her ancient piety. For as soon as the Church obtains some short peace and tranquillity, discipline is slackened by little and little, piety grows cold, and a wonderful forgetfulness of God and his Law creeps into the minds of men: which ingratitude since God cannot let go unpunished, he withdraws his Spirit, and gives freer scope unto seducers, by whose craft and subtlety it comes to pass, that, though the same doctrine seem to remain, yet it is by degrees changed and corrupted; now, where it is grown into an use to decide controversies in Religion by the sword, whatsoever doctrine in time to come shall be commonly received, whosoever shall oppose that doctrine, be it right or wrong, he shall be accounted an heretic; and what ever texts of Scripture or arguments he shall allege for himself, the hangman must be the only man that shall answer all. And so it will come to pass, that look what formerly was a just severity, will be turned into a monstrous and horrible cruelty. Imagine thyself therefore to have fallen into those times, wherein it is unlawful, for such as think aright, to oppose such errors as are commonly received and if they shall dare so much as to mutter in the least degree, the sword, the gallows, the faggot shall be at their heels: No place is allowed to plead their cause; and it shall come into thy mind, that such great tyranny had its original from the punishing of such as were heretics indeed; verily thou wouldst rather wish that no heretic had ever been punished, then that such tyranny should come into use. It is llkewise to be considered, how little ofttimes the success of putting heretics to death, answers the expectation of such as practise it. For when a man understands that he cannot safely publish his opinion, he will not discover the same at all times, in all places, or to every one he meets with: but he will first try how they are affected, he will by little and little insinuate himself, and if he find himself mistaken in the party, he will make trial elsewhere. But if he sees, that ear is given to what he says, he will make his progress by degrees, until he be wholly possessed of the party's mind; and thus will he practise with a second, and a third; and such as shall he make companions of his error, those commonly he will make his partners in spreading the same abroad, corrupting others, and propagating the sect; so that before the Magistrate shall come to hear that one is seduced, sometimes a great part of the people is misled, and the wound become almost incurable. And since these things are done privately, not so much as those that are over the Crhurch can use the remedies proper to them, viz. the power of the Word: for though they hear some rumours, yet can they not distinctly understand what is done; what Arts the seducers use, with what arguments they press their tenets, no man can relate. For, such as ean, neither will nor dare; they that would, know them not, and for the most part relate only their own suspicions or fictions: and suppose the Pastors have some grounds to proceed upon; forasmuch as they are exceedingly hated by those whom they should heal, and looked upon as tyrants, all their labour is lost, especially if (as is commonly seen) sharp language and reproaches shall be added. Moreover, when Pastors shall place their hope of prsereving their doctrine, and resisting heretics by the sword, and shall not see any great need of learning to that intent, they addict themselves to idleness, and so by degrees a general ignorance followeth: so that Satan may afterwards easily obtrude any superstitions and errors. Neither is it lightly to be passed over, that forasmuch as it is commonly the lot of godly persons to suffer persecutions, reproaches and afflictions for religions sake, hereby, as by a most manifest token, especially if with a courageous and cheerful mind they undergo them, and their conversation be unblameable, they do exceedingly justify their cause with simple people; whiles on the contrary part, those from whom they suffer such things, can hardly avoid the imputation of great injustice and tyrannical cruelty. By which means it comes to pass, that many are daily exasperated, confirmed in error, and rendered wholly incurable. For we have too many examples before our eyes, which if any man shall diligently weigh, verily he will find small cause much to desire the use of the sword, for the extirpatioh of heresies. In a word, that thy judgement may be pure and sincere, thou must bring thyself to such a pass, as not to desire it may be so, rather than so: but this alone, which way soever the matter fall, which side soever prevail, that such tenets may be established, as are agreeable with God's Word, and make for his glory.  
Certain it is, that seducers were by the old Law punished with death, and in case any City should be drawn from the right worship of God to worship idols, the Law commanded that that City should be destroyed and burnt up, never to be built again. But some suppose that Law was of force only until Christ, and that it ought not to take place under the New Testament: the ground of their conjecture being this, that the Israelitish nation was a type of the Christian Church, and that they had promises of earthly sensible things, such as were of use in this life, and that their sacrifices were of the same strain, and in a word, all their services: which nevertheless did signify things invisible appertaining to eternal life. Which being so, they collect, that that corporal punishment was likewise a type of eternal damnation; and that therefore this law, with all others ordained to figure out things to come, had an end at the coming of Christ: Which conjecture seems to me so probable, that I should not tell how to reject it, did not the reason, in the Law set down, oppose the same. For thus it is in the Law: that all Israel hearing, may fear, and do no more so for the future. Which reason, truly, is always of force: so that though the Law itself be expired, yet the Magistrate hath as much authority to make another to the same purpose, as he hath authority to make laws against murderers, adulterers, and other criminal offenders. Howbeit, the words of our Lord seem to persuade the contrary, where he propounds the parable of the tares. For to the servants demanding whether they should go and pluck up the tares, the householder is said to have answered, that they should not go, lest gathering the tares, they should pluck up the Wheat. Which place whiles some interpret one way, and some another, we may perceive how great a difference there is between gathering of testimonies of Scripture to establish an opinion which a man hath already fixed in his mind, and to make use of them merely for the clearing of the truth. Now, the way to find out the truth, were, if when thou hast found an exposition which seems to make for thy opinion, thou shouldest assume the person of the party dissenting, and diligently consider what might be said against it, and not presently applaud thyself in thine own exposition. Hence it would come to pass, that those which dissent should not always descent, but such as err would at last give way to them that judge aright. But for the most part, we care more for Victory then Truth. And forasmuch as the solution of the question in hand seems wholly to consist in the exposition of this text; we must beware again and again lest interest blind our eyes, and that we bestow not less time and study in the examination thereof, than the cause requires. That exposition truly which those give, which say, that Christ doth not here exclude all rigour, but that he shows, such evils are to be suffered, which cannot without some great mischief be corrected; seems not suitable to the words of the Housholder: for he doth not say, Come on, go your ways and do it, but take heed lest with the tares you pluck up the Wheat; but he absolutely forbids them to meddle in the business: and wills that both the tares and the wheat should grow until the harvest. Whence it appears that great violence is offered to the words by such an exposition. Neither do they seem to expound those words more fitly, who affirm that they are to be understood of the universal purging of the Church, which our Lord would have deferred till the day of Judgement; not forbidding, in the mean time, the purging of particular Churches. Neither do I think it requisite, we make any long enquiry, how truly the servants of the Housholder are said to mean the Angels; let us rather with attentive minds consider what ●t is which is forbidden: Hence we shall soon see who they are that are forbidden. Clear it is, that the Wheat is the godly, the tares the ungodly; but whether all kind of ungodly persons, or some one sort of them, we shall see hereafter. And the field is the world: To take therefore the tares out of the field, is to kill the ungodly, to pat them out of the number of those that live in this world. But our Lord forbids that, and would have them grow with the Wheat until the time of harvest, and not separated till then. But (thou wilt say) he forbids the purging and cleansing of the whole field, but not of particular Churches. Suppose then that men shall be so diligent in cleansing particular Churches, that none shall remain uncleansed, will not the whole become by that cou●se cleansed? But thou deniest that that can be done: yet suppose it may; thou must of necessity grant, that when every particular Church shall be cleansed, the whole Church will be likewise pure, which being done before Harvest time, would cross the will of the Lord; forasmuch as, look what he would not have done before Harvest, he wils as little that it should be done by men, as by Angels. Now if so be any Magistrate shall go about to cleanse, not the whole Church which is not in his power, but that which he can, what other thing shall he do, but, as much as in him lies, resist the will of the Lord? And truly how small soever the part cleansed shall be, it will be a part of the whole; so that he that shall do herein what he shall be able, it may well be said, that if he might have had his will, the whole should have been purged. By all which it appears, that this exposition cannot be allowed. Others would have it, that it is only forbidden to pluck up the tares by war. But forasmuch as the words do as well express that way of plucking up the tares, when a particular person is censured and put to death, as that of plucking them up by war; he that would have the words of the Householder to be understood only of the former, bringing no sure reason why he so interprets, aught to be accounted a guesser rather than an expounder. For the words are to be taken according to their evident sense, unless some sufficient reason do dissuade: so as if they be general, we must understand the speech to be general: if the Law distinguish not, we ought not to distinguish. How then shall we expound this Parable? Those words (sayest thou) Let both grow until the Harvest, cannot be understood according to the letter, that the wicked should be suffered to grow as much as the godly: So far you and I are agreed. For I see what absurdities would follow, if all the Magistrates authority, and all discipline were removed. Howbeit, plain it is, that a certain kind of ungodly persons are here intended, who though they may seem such as ought to be cut off, yet it is forbidden them to whom that work should belong, to cut them off. Now this cannot be understood of adulterers, thiefs, and other flagitious persons, since its manifest that Magistrates are ordained by God, and are his Ministers for the punishment of evil doers, neither do they bear the sword in vain: yea, though it should appear that he which hath committed adultery, murder, or other crime, were of the Wheat, by his notable repentance, the Magistrate is not therefore bound to spare him; neither truly will any man in his wits deny, but that monstrous wickednesses ought to be restrained by the avengement of the sword. And if so be the Parable cannot be meant of all ungodly persons, it is necessary that those whom it intent, sshould be by some note of difference distinguished from all other. Now from whence may this difference be rather taken, then from that thing wherein godly and ungodly persons do most differ one from another? But, what is that? Is it not in the doctrine of Religion? with respect whereunto the one sort is called pious, the other impious. But there are two, kinds of impious persons, for some are estranged from the true religion, both in name and in truth, as the worshippers of Idols, and the Turks, but especially Atheists: others, are in name and profession Christians, but in deed and in truth they are nothing so, their doctrine being corrupted with great and foul errors, which kind of persons we call Heretics. The former sort may again be divided into two parts. For some of them have never professed the Christian Religion others have Apostatised therefrom. Since therefore we are to distinguish men according to their religion, either we must hold that both these kind of ungodly persons are meant in the Parable, or that one is understood: that we should say both are understood, the words of the Parable give us little encouragement: for they speak of such seed as the enemy had sown among the Wheat: so that it is manifest they mean such kind of impious persons as converse among the godly, that is, the true Christians, and adorn themselves with the name of Christians, of which kind are Heretics. And this truly is very suitable to the nature of tares: for they say that these tares are nothing but Wheat or Barley corrupted by the over-moisture of the soil, and soaked with frequent rains; so that heresy could not have been set forth by a more fit comparison: so that this speech is all one, as if the servants should have asked their Lord, whether or no they should kill Heretics, and take them out of the way. That this exposition is neither absurd, nor unsuitable, but rather the necessary interpretation of the place, I conceive every one will perceive, that weighs the words with no other desire but to find out the truth. The Enemy is said to have sown his own seed amongst the good seed: among the seed (I say) which the Lord had sown. Now the word, Seed, is taken sometimes for that out of which any thing grows, (and this its proper acceptation:) sometimes, but improperly, it is taken for that which grows out of the seed. The seed which the Lord sowed, to speak properly, was the Gospel which he preached, as it is taken in the Parable next before: but in a less proper expression, the seed are they that believed the Gospel. So the Devil's seed, speaking properly, are false doctrines scattered amongst Christians, improperly the Devil's seed are they who embrace false doctrines. Now, that the faithful are called the Lords seed, the ungodly the seed of the Devil, in respect of that seed from which their godliness and ungodliness springs, is clear, in as much as both the good and bad herbs are said to have grown up after the sowing of seed; and because the servants wondered how the tares or cockle sprang up, since there was none but good seed sown, & bad plants could not grow but from bad seed. So that it is manifest by what hath been said, that by the tares none but Heretics can be understood. The old Law then (wilt thou say) and its reason is abrogated, by this of our Lord. But what if, notwithstanding all that hath been said, both Laws may be still in force, and the latter derogate nothing from the former? It would (I suppose) seem very strange. But what if it may be so? And what is there that may be alleged why this exposition should not be received as true? Come on then, let us examine whether this Law may stand with that of the Old Testament, though it forbidden Heretics to be killed. Now against whom was the Old Law given? verily against such as either drew away others from the true God to worship Idols, or at least being seduced themselves, had forsaken him. But we do not term such offenders Heretics, but Renegadoes & apostates; there is in that law no mention of heretics But God (will you say) doth as much abhor that worship, which is not according to his own commandment, as he doth the worshipping of other gods. Very well; suppose it: What will you infer? Doth it thereby appear, that the law which was made against Apostates, must be executed against Heretics? An Heretic is not comprehended in the name or notion of an Apostate, neither is he mentioned in any other word of the Law. And if so be thou wilt needs draw the law to mean him, that canst thou not do from the proper force of the words: But (as Lawyers speak) by way of extension and large interpretation. But it would first be known, whether every Law will admit of such extensions, and if not every one, which may admit of them, and wherefore or upon what ground; and whether or no in this Law those things are found, in regard of which an extension is to be made. Doubtless, if thou shalt accommodate the Law to that which the words do not signify; thou must do it only by a conjecture at the mind of the Lawgiver. But, with what Lawgiver art thou here to dealt? With such an one verily, as at whose mind to guess is the hardest thing in the world: So that all such conjecturing cannot but be very doubtful. And besides, since there is extant a general law, that forbids killing, we should not come to the shedding of blood by the authority and warrant of a doubtful law, but of one very clear and plain. And all this difficulty would remain, though we could perceive no difference between the case of an Apostate, and that of an Heretic. For we might justly suspect, that, though we could not see it, there might yet be a wide difference. Neither should we run headlong to make an extension of a law to take away a man's life. But what, if there are not wanting large differences by us discemable? For an Apostate, doth not only forsake the true worship of God, but refuses to give any credit to the Word of God: with an Heretic the Authority thereof remaineth firm: so that thou mayst find other weapons wherewith to vanquish an Heretic, besides stones and swords; but other weapons wherewith to an Apostate, thou hast none. In which respect peradventure it was, that God would by the most grievous punishment terrify a man from all thought of forsaking his worship, and denying to give credit to his Word, and would not however that an Heretic should be subject to like penalty. Hereunto may be added, that the Church reaps no benefit by Apostates, but by Heretics much, especially in this particular, that by means of the godly are provoked more seriously and diligently to search the Scriptures, who would otherwise addict themselves to sloth, and by degrees become ignorant of all religion. But this is of greatest weight, that the Magistrate cannot be so mistaken, as to conceive that a man apostatizeth from the true religion, or solicits others to apostatise, that doth not so do; whereas he that errs not may easily seem to him to err, or he that errs but a little, may easily seem to him to err very grievously, which the many controversies even amongst the most learned, wherewith the Church is evermore exercised, do plainly prove. Now, when I say the Magistrate may err in such a case, I put no fault in the word of God, as if it were not clear and true, but in the Magistrate himself; in as much as he brings not such instruction, nor such a spirit to the interpretation thereof, as he ought to do. For how few of these men that exercise the office of Magistrates, though they profess the Gospel, do study the Scriptures as they ought to do? How few of them are eminent for piety and prudence? So that from them no other but a rash and injust judgement, in a matter of this nature, is to be expected? But, you will say, the question is not, whether every Magistrate have authority to proceed against such as he shall account for Heretics; but the question is of a truly pious and prudent Magistrate, and of such as are Heretics indeed. I hear what you say: But who is there bearing the sword, that will not be accounted godly, and that will not account for an Heretic whosoever thwarts him in matters of Religion? So that this will avoidable follow, that, look what authority you allow a pious Magistrate against true Heretics, that will every Magistrate usurp against every one that shall diffent from him, be his judgement what it will be. For as much therefore as we have showed, that we might not safely make an extension of the Law, though we could observe no difference between an Apostate and an Heretic: What shall be done now we see so much difference? It is clear therefore from the premises, that the old Law remains in force, or that at least the like may be renewed, and yet Heretics are not to be put to death, forasmuch as the case of an Heretic, and the case of an Apostate are different.  
But some may demand, whether or no it may then at least be just to proceed against an Heretic when being commanded to be silent, he shall notwithstanding go on to infect as many with his poison as he can? A question of great concernment, in the solution whereof to err will be of dangerous consequence, on which side soever the error light. For if it be the will of God that Magistrates should punish Heretics that seduce; the reason is, because it will make for the good of his Church, and for his own glory; so that if the Magistrate shall therein be negligent he will be liable to under-go severe punishment from God: But if it be the will of God, that they should not be punished, doubtless he hath weighty reasons why they should not: so that the Magistrate shall not cross his will without punishment. Wherefore it lies the Magistrate in hand to be very careful, that he go not about to guests at the mind of God by his own wit or judgement, but that he attain to the understanding thereof by a diligent search and discussion of God's Word. And since it is clear, that by the tares is meant Heretics, unless somewhat else had been added, besides the forbidding to kill Heretics, the true way of interpretation, accommodated to the ordinary manner of speaking, would manifestly require, that we should understand the Law (for so we would call the Householders forbidding to pluck up the Tares) to forbid the kill of Heretics as Heretics▪ or because they are Heretics. As, if the Law should forbid to kill a thief, we would understand, that the Law forbids that he should be killed for his theft. But in case any man, besides his being an Heretic, would teach contrary to the Magistrates command, the words of the Law so interpreted, would not seem to save him harmless; as in case a man should to his theft add murder, that law which forbids the putting a thief to death would not save him. But the reason and cause is added, why the Father of the Family wovid not have the tares plucked up, viz. left with the tares the wheat also should be plucked up▪ that is, lest with Heretics such should be killed as are not Heretics, but the sons of God. Out of this reason therefore, we must fish for the right interpretation of the Law. Now the most Interpreters conceive that the danger of the mistake in killing a child of God for an Heretic, lies here, in that he who is an Heretic to day, may hereafter, if he live, repent: and that this is the reason they are not to be killed; which opinion I conceive is well refuted by such as say, that if heed were to be taken unto such repentance, it ought to be as much respected in that old Law concerning Apostates, and such as draw men from the worship of the true God, as in this new Law. And since there was no consideration had of such repentance in the old Law, it is like there was none had in this. Whereunto may be added, that he that is to day an Heretic: If he be in the number of God's Elect, he cannot be put to death: but that all that is necessary to be known to salvation shall be revealed to him before: if he be none of God's Elect, there remains no hope of his repentance. So that this seems no just reason, why an Heretic should not be put to death. Now, unless there be a respect had unto the repentance of an Heretic, there is no other danger to be feared, but this, that the Magistrate may at one time or another, account him for an Heretic that is not an Heretic, either because not he but the Magistrate is in the error, or if he be in the error and not the Magistrate, the error is not so great that he ought therefore to be accounted an Heretic. And if this be that which the Housholder, viz. our Lord aimed at, verily he hath peremptorily declared that Magistrates are no fit Judges of doctrines; and hath forbidden them to exercise any such jurisdict on. But if any man shall still contend, that respect was had to the repentance of the party erring, yet shall he not thereby be able to prove, that no consideration was had of that other reason, viz. the possibility of mistaking one that is no heretic for an heretic. The Law forbids heretics to be killed, lest that with the heretics be killed, such as are not heretics. By what way or means therefore soever it may come to pass that the one be killed in stead of the other, that way or means may be said to belong unto the Law, as a reason thereof. The Law speaks generally without distinction: so that hue ch will take upon him to distinguish, not having a manifest reason to warrant him; seems to be a guesser rather than an expositor, and cannot avoid the imputation of Rashness. For as much (I say) as the Law speaks generally without any distinction, it must be generally understood without making any difference or distinction. He that shall take so much liberty unto himself, as rashly at his own pleasure to invent distinctions, cannot be said to expound, but by a cunning kind of cavillation to go about to evade the words of the Law. In which respect, and considering the premises, we must conclude, that whether the matter of repentance were considered or not; yet that there was regard had to that error of the Magistrate, whereby he might at one time or another put to death for heresy him that is no Heretic; and consequently, that judgements of this nature pertain not to the Magistrate, nor to any Men, but to the Son of God alone, who at the last day by his Angels will separate the tares from the wheat, and cast them into the Fire. Now, if so be the Magistrate be not a fit judge to discern between him that is an Heretic, that he may kill him, and him that is not an Heretic, that he may spare him; how can he be fit to judge between a sufficient cause to make an Heretic, that is to say, an heretical tenet, so as that he may under a penalty forbidden the same to be taught, and an unsufficient cause or tenet not heretical, so as that he may allow the same? For what is it to know an heretic, but to know the cause which makes an heretic? What other thing is it to err in the knowing of an heretic; but to err in the knowledge of the causes for which men are to be accounted Heretics? But let us look into the business a little more narrowly. For it is certainly manifest from the words of the Householder, that he commanded his servants not to pluck up the tares, etc. that he gave this command not for the sake of the tares, but of that corn which through error might be taken for tares. For his will was (to speak plainly) that true Heretics should be spared, that by this means the safety of the true servants of God might be provided for. He denied unto pious & prudent Magistrates the power of punishing Heretics, lest by their example ungodly and Imprudent Magistrates should abuse the said power against the pious servants of God. For as much then as, that Law was made for the sake of God's pious servants, lest at any time by a perverse erroneous judgement, they should be put to death as Heretics: We must take heed how we allow of any such interpretation thereof; as that, whiles the Magistrate shall in all appearance be obedient unto the Law, the Lawgiver shall notwithstanding miss of his end for which he made the Law. But if so be, the Magistrate shall so interpret the Law, as to conceive, that he ought indeed to spare Heretics that keep their heresies unto themselves, and endeavour not to persuade others to embrace them; but that he ought to put them to death, if they will teach their errors; shall the safety of the godly be by this means provided for and secured? Surely no. For Laws of Magistrates with such a Proviso, as often as the truth shall, come to be called heresy, will be the death of God's servants: For to whomsoever the truth shall be by God revealed, he ought not to bury his talon in the earth, that is to say, he ought not by silence to dissemble the truth to him revealed: But Gods will is, that it should be acknowledged before the sons of Men and revealed. So that it cannot otherwise fall out, but that, if the Magistrate shall, account some good and faithful servant of God for an Heretic; he not withstanding any penalty denounced, will endeavour to persuade as many as he can, of the truth of that doctrine which the Magistrate accounts heresy. Whence it will come to pass, that whereas the Law was made for the good of such persons, none shall receive less advantage thereby then they. It must be concluded therefore, that this interpretation can be no ways agreeable to the intent of the Lawmaker, but rather that it is most contrary thereunto. Yet is it not my intent, that godly Magistrates should carry no stroke in the Kingdom of Christ: many other things there are, which they both may and aught to do: As to punish irreverent speeches against God, to punish such as forsake the whole Christian religion, and ●uch as dare to persuade others to forsake the same. If any external worships are set up, any Images erected, these they ought to abolish; to keep off the violence and injuries of impious persons from the heads of the godly; to maintain public peace and tranquillity, is their duty, and such like. But for them to assume unto themselves to be judges of the controversies of such men, as submit themselves to the Authority of God's Word, and make use of the Testimonies thereof; they shall do well to weigh seriously what it is which they assume, and how great a liberty they allow unto themselves. Some there are that suppose, in case the sword shall not be unsheathed, all Religion will soon be lost: how beit we shall much wrong our Lord, if we suspect that he is asleep, that he cares not at all for his people, or that he cannot preserve his own Gospel without the sword; as if the Word had no mettle or force, but that all a Christians hope were placed in the sword. For if, after that Satan by his enchantments had possessed the world, and himself was become Lord and Ruler; the power of God's Word was such, that it was able to cast Satan out of his strong and exquisitely-fortified kingdom; shall it not be able to defend the Kingdom of Christ, against the blunted and broken darts of Satan? Let us be of good courage; our Lord doth not sleep but watch. If we shall put all our confidence in him, if we shall fight with his Word, if being acted by his Spirit (whom we must obtain by continual prayers) we shall diligently and prudently avoid all those policies of Satan, of which we have hitherto treated; verily there will be no cause why we should be afraid of heretics; let but truth warily enter the combat with Imposture, and she must of necessity at last obtain the victory. Wherefore, if there shall daily appear such as move new questions, raise new controversies, bawl at the Pastors, bark at them, and molest them: let them think thus with themselves: What is Satan's drift in all thi●? Sure he comes in opposition of the truth of the Gospel; but is that all he aims at? What if so be that this be his aim, and some other greater thing be also by him endeavoured? Namely (and that with thy assistance) that he may lay the foundations of such a tyranny, as he intends, when time shall be, to exercise against the servants of God, wholly to extinguish the Gospel with the professors thereof, and to make himself absolute Lord of the world. Come on then, what wilt thou that boastest of thy care of God's honour, do in such a case? Thou that pretendest so much to prise the truth of the Gospel, that wouldst be thought to regard nothing but the good of the Church of God? What wilt thou (I say) do in this case? Wilt thou go and join forces with Satan? wilt thou hire thyself to serve him, wilt thou supply him with tools, stones and mortar for his building? Wilt thou moil and sweat at the same work with the drudges and slaves of Satan? wilt thou in good deed, that thou mayst avoid some momentany short troubles, assist Satan to lay the Foundation of so great a mischief? what if this likewise be by him aimed at, even to wreath out of thy hands those weapons which he most dreads, and to put thee upon the use of such as he fears not a jot, yea, rather which he wholly contemns? Now, without all question, he cares not a rush for swords and such like terrible tooks; there is nothing which he more fears, and which he is less able to resist then the Word of God. But as soon as the Ministers shall have obtained thus much, that whosoever shall dare to mutter any thing against their doctrine, the Executioner shall presently be called for, which by his halter or Axe alone shall resolve all doubts, and untie all knots; what great study of the Scripture will they then use? Doubtless they will plainly perceive, that they have small need so to spend their time. For they shall be able to obtrude upon the poor silly people, any thing they can but dream of, and yet nevertheless maintain their dignity and reputation. Woe be to us and to our Posterity, if we shall cast away this weapon wherewith alone we are allowed to fight; wherewith fight we are always sure of victory. But such (will you say) is the troublesomeness and impudence of some persons, so insufferable, that they must of necessity be restrained with other kind of weapons, beside the Word. Shall I tell thee what I think of this speech of thine. It is just as if some soldier, presuming to excel all others in military valour, should say, that his enemy fights so eagerly, so stoutly, that he must of necessity throw away his weapons, and become subject unto him. Oh gallant Soldier! What else, I pray you, is Satan's endeavour: what would he rather employ himself about, then to excite the wickedness of men, to provoke the servants of God, with the higest hand of provocation possible? Now, if they shall rigorously prosecute the work of Satan, shall we likewise do that which he most of all desires. This is it which Satan mainly endeavours, even to wrest away the weapon of the Word from us, and that we may descend into the lists against him, armed with such kind of Ammunition, as he slights and contemns. Shall we therefore, because Satan labours with might and main to this effect, and brings into the field the fittest soldiers for such a purpose: Shall we, I say, submit unto his will, and casting away those weapons wherewith alone we may win the field; shall we catch hold of such weapons, wherewith we shall soon be put to the worse, and which will be turned to our own throats? Nay, but let us hold fast this weapon of the Word of God: Let us fight with this alone, herewith alone let us do our endeavour to slay Satan himself, and all his Emissaries. Let us endeavour to learn all the most convenient ways of striking and warding with this weapon; all the Arts of offence and defence: Of which matter we have already sufficiently discoursed.  
And, as it is a thing not appertaining to the Magistrate, to make himself Judge of doctrines, and to use violence towards the Teachers, much less does it belong to him to use such violence, at the discretion, and upon the judgement of others. As in case he should commit the care of Religion to certain persons, and be ready himself to draw the sword against whomsoever they shall persuade him, or should arm them to the same effect. How well he will be able to justify his so doing to the King of Kings in that day, which will be very terrible to the wicked, and joyful to the godly, we may thus judge. Suppose thou thyself being a King, and to go into a far Country, shouldst commit the care of thy Kingdom, Household, and all thy affairs to the fidelity of one of thy servants; and he should delegate the administration of all to some other servants, such as came next to hand, of whose wisdom and faithfulness he had no assurance; yea, or to the fittest that he could choose; himself in the mean season being busied about matters of the smallest concernment; and when all were like to miscarry, he should suffer the same course to be continued: when thou shouldest come home and take knowledge hereof; couldst thou possibly allow of the do of that servant of thine? For though thou shouldst find all safe and well, wouldst thou not so account of that servant, as if all things had fallen out cross and contrary? But what if some very great damage, some shameful miscarriage had happened? Of how great punishment wouldst thou judge that servant to be worthy? And is not the Church of God God's Kingdom, his Inheritance, his Delight and Joy? Is not all the dignity and comeliness of the Church placed in the purity of her Doctrine, and the framing of her Worship, according to the Word of God? And what is there in the Administration of a Kingdom, which in comparison hereunto, is not a very light thing, and of no account? Go to then, how canst thou know that any man is of a right judgement in matter of Religion, so as that thou mayest safely commit thy sword unto his care and trust, unless thou thyself shalt first of all declare, what is to be held therein. But if thou shalt commit affairs of such moment to their fidelity and discretion, whose inner parts thou dost not know: yea, if thou shalt commit them to whomsoever, and thyself mind other matters, what account wilt thou give of thine administration? Especially, if while thou shalt be naping, and nothing minding any such matter, pious doctrine shall be suppressed as impious, and impious doctrine shall be established for pious: so that thence will follow the slaughter of many godly persons taken for heretics, and the perdition of an innumerable company of people by false doctrine; which people the Son of God made such reckoning of, that he stuck not to lay down his life for them: how severe thinkest thou shall thy sentence be? verily this is my judgement: Whatsoever does any way concern the glory of God, be it, that the liberty of heretics in spreading false doctrines is to be restrained, or any other thing (as far as the nature of thy office may require or permit thee to act) that cannot be by thee omited without a great fault; yet will the fault be a thousand times greater, if thou shalt therein make use of another man's knowledge, rather than thyself to use all means possible to understand what ought to be done; and if thou canst not be satisfied in thine understanding, it will be, by much, the safest way to interpose no authority of thine in such a business, either by thyself, or by others. Now, by what more clear example could Magistrates possibly have been admonished, to confide in no man's judgement, than this, in that the Son of God himself by such negligence of the Magistrate, was given up to the judgement, or lust rather of his most unjust enemies? Take ye him (says Pilate) and according to your law judge him. Take heed thou think not thus with thyself: We live now in a most clear light of the Gospel: now the Pastors are most holy: now all is safe. What? shall we think that Satan snorts and sleeps? And to attempt nothing whereby to lay the foundation of some new Kingdom, whereby to erect some new tyrannies; to hatch some new Monsters? Now that is a known saying, That a small Error at the beginning, in the end comes to be of the first magnitude: And inasmuch, as all things of this nature are of very great moment, whatsoever business shall offer itself, I would exhort the Magistrate, That he would by most fervent prayers ask counsel of him who can never deceive, and act nothing unless he were assured that he were in the right. And in case after all, he shall be of this judgement, to think he ought to prescribe what doctrines ought to be taught, and what not; he must at least be very wary, lest Satan do here gain upon him, either by making him to put his own opinion at such a distance from the Heretics, that while he eat Charybdis, he fall into Scylla; or to allow the Heretic somewhat which ought not to be granted; or to use such words and phrases, as may occasion some new doctrine, himself intending no such matter; or to establish that doctrine as necessarily to be believed, which himself hath by necessary consequence, to his thinking, drawn from the Scripture, there being, in the mean time, some error in his collection or inference. And to the end, that he may not incur any of those errors or the like, let him examine, how far he is assured of the truth of every point, by such ways as we formerly delivered. Furthermore, it seems to me an excellent Caution, That whatsoever shall be laid down as agreeable to the Word of God, may be expressed with the same words and phrases which the Spirit of God uses in the Scriptures. Otherwise, it is almost impossible, but that the wit of man will intrude some thing of its own; which if it do, an error is committed almost incurable. And heed must be taken, that the Heretic be not declared to hold, or prohibited to teach any other thing, than what he holds and teaches for the avoiding of such inconveniences as we have before recounted.  
One thing there is, which verily I could never understand but to be altogether void of reason; That he who is thought to have taught something false and impious, should be forced to recant, which if he do, he shall not be punished. To what purposed, I pray you, serves this practice? What good is there gotten; if for the avoiding of punishment, against his conscience, an heretic shall recant his opinion? There is only one thing that may be alleged for it, viz. That such as are possessed with the same error and unknown perhaps, will do the like in their own hearts, yea, will counsel others to do the same. That opinion must needs have a very light impression, which can so easily be plucked out of men's minds. Have we no reason to suspect, that such a recantation is rather for fear of punishment, then from the heart? Will there not rather much heartburning by this means arise, if the Magistrate shall seem not only to kill the body, but to plot the ruin of the soul? Are we indeed so ill furnished with weapons to vanquish errors, as to be forced to defend ourselves with a lie, to put our trust in Recantations feigned through fear? But some may say: This is not that which we desire, to force men to any kind of Recantation; but that an heretic may acknowledge his error not so much with his mouth, as with his heart: this were excellent indeed, if thou couldst bring him to it. But what work is there for threats or blandishments in this case? These have some power indeed to prevail with the will. But thy business is with the Understanding, it is changed neither by threats, nor flatteries or allurements. These cannot cause that, what formerly seemed true, should now seem false, though the party may very much desire to change his judgement. Which if it seem a new and wonderful thing to thee: I shall not need many Arguments to convince thee of the truth thereof. You suppose, that a man may change his judgement when he will, without any new reason to persuade him to think otherwise: I deny that he can so do. Make you therefore an experiment upon yourself, and see if you can for the least space of time draw yourself to think otherwise then you do in the question between us, so as to make yourself believe as I do, That a man cannot change his judgement when he pleases: without question you shall find that you cannot do it. But take heed you mistake not an imagination for a persuasion; for nothing hinders, but that thou mayest imagine what thou wilt. I pray thee likewise to consider again, That in case thou fear any thing, as for example, lest some business may not have a good issue, lest something should come to pass much against thy mind, so that thou canst not sleep for the trouble thereof: thou need but change thine opinion concerning such a thing, so as to hope that all will be well, and thy trouble shall be at an end. O most easy and ready medicine, to take away the greatest part of that trouble of mind which men sustain in this life! O short Philosophy! If whatsoever evil a man shall fear may betid him, he may believe (if he will) that it will not come to pass: whatsoever molests a man because he takes it to be evil (when as ofttimes there is no evil in such a thing;) he may persuade himself when he pleases, that it is not evil. But experience shows that none of these things can be done. Wherefore, if an heretic cannot, though he would, cast away his error, unless reason compel him: why trouble you the poor wretch, to make him lie, and so to offend God, yet more and more? Verily, it cannot be denied, but this was the devil's invention, whereby he might compel the servants of God, for fear of punishments to renounce Christ. So that I wonder some men could not perceive as much, though otherwise wise enough. How much better would it be, in case there were no question, but that a man might be put to death for matter of Religion; to deal with him according to Law, whether he recant or recant not, neither to invite him, so much as by a word, to a Recantation, any otherwise then that he may be won to the truth, and his soul saved: which also were to be done not by threaten, allurements, or through hope, but by the power of Scripture and Demonstrations.  
But as for the authority of the Magistrate, herein it is most necessary, not to suffer immodesty, or delight to rail and reproach, to escape unpunished, in whomsoever they shall be found. If a man must needs hear a reproach, let him hear it where he may make answer, and judicially defend himself; otherwise, the life and name of a man, his conversation and reputation, aught to be out of the danger of any man's tongue, or pen. If there be controversies in Religion, let them contend on both sides with Scriptures and Arguments, but let the Magistrates look to it again and again, that they may under a penalty abstain from whatsoever may tend to provoke one another. This, if they shall do, they shall both render the Church very quiet, and obtain great praise from all discreet persons. And thus much shall suffice to have spoken of that change of judgement, concerning the doctrine of Religion, in which, they that have embraced errors, know indeed that they have altered their judgement, but think withal, that they have altered to the better; only, the adversaries know that it is to the worse part. We shall now discourse, how it may come to pass, that the true doctrine may be adulterated, and we never observe so much: and by what means we may prevent the same.   

Satan's Cabinet Counsel. The fourth Book.  
The Argument.  
HOw Doctrine may be corrupted, and yet no change appear. The needless multiplication of doctrines caused through the curiosity of Teachers, is a great means: so is the negligence and ignorance of the people, trusting too much to their Pastors. A double Caution to be used: That no change be made in Doctrine, when it is pure: That in case any change happen, it may be discovered. An excellent way to keep doctrine pure, is to avoid all curious and vain questions; to have the scope of Religion always in our eye; and to express the doctrine thereof in the phrase of Scripture. To discover whether there hath been a change made, we must compare the doctrine of our times, not with that of our Predecessors and Ancestors, but with the doctrine taught in the times of the Apostles. Man would always seem more wary and wise than God, in expressing the points of Religion. The people must frequently be admonished, That the care of Religion, and reading the Word, belongs not to Pastors alone, but to every one that intends to be saved. The restoring of that ancient custom prophesying, one by one in the Congregation, would be an exce●●● means to discover corruption of Doctrine. Objections against the use of prophesying answered. If prophesying were restored, there would be less need of such mercenary Teachers, as make a trade of the Ministry. This practice of prophesying was used in the Jewish Church. Our Lord, at twelve years of Age, was suffered to teach among the Doctors, having no Office, and unknown, by the privilege of prophesying. The use of prophesying was continued in Christian societies, till the time of Constantine at the least. How prophesying aught to be regulated. Every one ought to submit to the judgement of the Congregation, and how far. Whether Councils are to be called, and what Authority they have. They may not make new Laws, nor institute new Worships. Men are not bound to submit to their determinations in matters under dispute: Yet there is use of them. An Objection answered. The difference between the Councils of the Apostles, and of those that pretend to succeed them. The determination of a Council must not rashly be rejected. Who ought to sit in Councils.  
LIB. iv  
WHen the Doctrine of Religion shall be depraved; that yet no change be discernible, there are many causes; of which some are in the doctrine itself, others in the manner of the mutation: Some respect those which teach, others those which are taught. In the doctrine itself, there seem to be these: First, that it is an heap, as it were, of many things very unlike one to the other, like so many grains, so that a change may be made by the smallest parts. For look, as if out of some great heap thou shalt daily take certain grains, and put others in their rooms, the heap will seem to continue as it was, though by little and little it be changed, and begin to be another kind of heap from what it was; even so, forasmuch as the doctrine of Religion consists of many sentences and doctrines very unlike one to the other, though conspiring together, and tending to the same end: Whiles now this doctrine, now that, shall be changed and corrupted, the body of doctrine itself (that I may so speak) seems to retain the same figure, though it be not indeed the same, but in part altered. Yea verily, one only sentence may be of such weight, that it being depraved and altered, though no such thing appear, the whole doctrine of Religion may notwithstanding be by that means corrupted: Forasmuch as without that sentence, all the rest of the doctrine may become unprofitable, and of no value. Such an one is that sentence, that, By the blood of Christ alone shed for us, and his sacrifice offered for our salvation upon the Cross, all our sins are expiated; which sentence, if thou shalt so change, as to say, That our sins are done away by the merits of our good works, or the intercession of Saints, of a Christian doctrine, thou wilt make one altogether Antichristian. Neither is the doctrine of Religion, in regard that it consists of divers unlike parts, subject to secret mutation, only by changing and depraving the sentences as we have said, but also by adding some sentences, and taking away others. I do not say, that this depravation can be made secretly in such manner, as to corrupt the Scriptures. For if that were done, the deceit would be manifest: But that in speaking and writing, false sentences may be uttered instead of true, and depraved sentences instead of such as are incorrupt. Now by how much the heap shall be greater, by so much the harder it will be, in case there shall be a change, to observe the same. In which respect, the enlargement of the doctrine helps much to hid any mutation in the same. Now the doctrine of Religion is enlarged, whiles it is variously handled, whiles it is drawn forth into many different questions, which sprout one out of another, and are propagated infinitely. The cause of which mischief is the overgreat curiosity of men, their rashness, arrogance and ambition; with which diseases of the mind being madded, we must print and publish whatever we dream of. Yea verily, if we want matter to write, we unrip other men's discourses, and sew them together after a new fashion; and had rather do that which is done to our hand, then be thought to do nothing. Now this is a thing which tends much to the hiding of corruption of doctrine, when as those false sentences which shall be put into the place of the true, shall have the appearance and show of truth, though indeed they are far from any acquaintance therewith. Which is occasioned divers ways. The first is, when some true sentence in Scripture shall be expressed in such words, as admit divers interpretations, which cannot all be true, and another sentence shall be composed, agreeable to those words misunderstood; for by this means, while a very different thing is spoken, the same thing which is in the Text, seems to be said without any change. In like manner, when a Text is figurative, so that one thing is meant indeed, another thing seems to be meant, and a man shall take it in the seeming sense without any regard to the figure. As if a man should say, That in case any man's sight be an occasion of sinning, he ought to pluck out his eyes, and wholly bl●nde himself, because it is written, If thine eye shall offend thee, pluck it out, and cast it from thee. For these words do at the first sight seem to say as much, whereas their sense is very different, viz. Whatsoever may slacken or stop a man's progress in the way of the Gospel, he ought to abandon that thing forthwith; for that it is better to be without that thing then being thereby hindered in such a course, to lose the Kingdom of Heaven, and to be adjudged to eternal tortures. In like manner; if, when the meaning of a Text shall be according to the letter, the words are so expounded, as if they meant otherwise. As is practised upon these words, Go and show thyself unto the Priest, from which, this sentence is drawn, Every man must confess his sins to a Priest. Another means whereby a false sentence seems to be true, is, when in the true sentence there is somewhat contained, either expressly or implici ely, and the false sentence shall be expressed in such terms, as exclude that thing so contained. (The thing we speak of, so contained, is either an exception, or a condition, or a circumstance, or some explanation.) Or some condition or exposition, suiting not with the Text, shall be added. Those words of the Apostle, have questionless an exception or a condition, Be not deceived, neither whoremongers, nor idolaters shall attain the Kingdom of Heaven, for we must understand that condition, unless they repent. Now if any man should say, That the sin of uncleanness could not be pardoned, he should speak that which were agreeable to the words indeed, but far from the scope and purpose of that Text. In l●ke sort, those words of Solomon need an exposition, The condition of man and beast is the same, as these did, so do they, both die alike, neither is a man better than a beast. Now the exposition to be understood is, that thus it is not absolutely, but for aught which a man's reason can observe to difference them. Which exposition being excluded, he that shall press the words of Solomon, shall pluck up all Religion by the roots. Those add unto the true sentence of Scripture, who say, That those shall obtain eternal life, who believe that their sins are forgiven for Christ's sake, provided they shall recount all their sins unto the Priest, and obtain absolution from him. He changes somewhat of the true sentence, who says, That the Law is therefore holy, because the knowledge thereof makes a man holy: for it is not therefore holy, but because it makes a man to despair of his own strength, and brings him unto Christ, the only means of salvation, and because it shows what things please or displease God; to the end, we may worship him, not after our own inventions and constitutions, but according to his command. A third means, whereby a false sentence is thrust into the doctrine of Religion, appearing to be true only, instead of that which is true indeed, is, when from some true sentence a false one is by a wrong inference collected, which collection shall be used in place of the true one, from which it was drawn. So, when the Bishop of Rome hath gathered out of those words, Whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever shall be loosed by thee on earth, shall be loosed in heaven: this sentence, That he hath power to make new laws, and to constitute new heads of doctrine, or as they call them, new articles of Faith, and to compel men to keep and observe the one, and to believe the other: This collection or inference of his, he makes account of, as of a sentence of Scripture. Now there is a kind of false inferences or collections, very hidden and obscure; forasmuch, as they are partly drawn from suppositions, which are neither expressed, nor perhaps once thought of by the collectors; yet are such collections admitted without any question, even as if they did arise out of most certain and clear grounds. This may be seen in that collection we last named: For, that it may be infered, That power to make laws was given to Peter, it is requisite, that the word bind should signify to make laws: For so you shall rightly collect; to bind is to make laws, power of binding is given to Peter, and consequently of making laws: In like manner you may collect; to lose, is to repeal laws: now power to lose, was given to Peter; therefore, power to abrogate laws was given to him. And since it is said, Whatsoever thou shalt bind and whatsoever thou shalt lose, it will follow, that Peter may make or revoke what laws he please; yea the Ten commandments he may abrogate, if he think fit: Again, That all this may appear to belong to the Pope: another supposition must be made, viz. Whatsoever authority was given to Peter, the same is given to the Roman Bishop; since therefore Peter had authority giv●n him to make or abrogate what laws he please, the same authority is given to the Roman Bishop. But this conclusion is infered, without any mention of those suppositions; That to bind, and to lose, is to make, and revoke laws; and that Whatever authority was given to Peter, is given to the Bishop of Rome. Neither is every man able to mark in the making of such collections, what that is which is omited and passed over with silence, as out of all question true, though it be indeed as false as false may be. Furthermore, easy it is for any to understand, That the obscurity of sentences or doctrines of Religion, is a cause, that if any mutation be made, it cannot easily be discerned. Now the obscurity of Christian doctrine, springs from these grounds. First, because it handles the things of the spirit, and therefore cannot be understood without the spirit: which spirit being wanting, though there be a great corruption of doctrine, yet can it not be discerned. Another ground is, because, being written in one tongue, we are forced to learn it in another tongue, into which it is not very aptly translated. And although a man should give himself to study the Hebrew and Greek; yet seeing they are not now used by any Nation, but have their Being only in Books, he will never be able to lea●n them so perfectly, but that the proper signification and various use of many words and phrases, will be hid from his knowledge. Howbeit, this obscurity we speak of, is not so great, but that where some portion of the Spirit is present, those things at lest which are necessary to be known for salvation, may easily be understood. And so much for the causes of not discerning a change in doctrine, which are in the doctrine itself; we are now to handle such Causes as are in the manner of the change.  
Now the manner of the change makes it undiscerned, for as much as the change is made by little and little, for, if so be, as we said before, out of some great heap of grain, every day some few grains should be taken, and as many of another sort be put in the room of them, who could be able to discover the mutation? Who is able to discern how much it is that a boy grows daily, or how much a man declines and waxes old? Now the very selfsame thing is to be seen in the mutation of doctrine: for we shall have a man, to day suppose, who if he make no other change, will at least invent some general name, for to call such things by, as agree in nature or in some common reference or respect: which name will be afterward applied to things very different, and it shall by this means come to pass, that the nature and notion of the former things will be obscured: thus did they that first called the holy washing, and the Supper of our Lord, Sacraments. What hurt could any one so much as suspect from so small a matter? Howbeit, in process of time, there were those, who supposing that any sacred and holy rite was intended by the term Sacrament, began to give that name to laying on of hands, Marriage, Penitence, Confirmation, Extreme Unction: Whence it is come to pass, that Baptism, and the Supper, having a name common to them, with other things of much different nature; their true notion is rendered, dark and obscure. For there remained with the general name, a notion in like manner general and common to those other things: whereas, the proper notion, which ought ever to be kept in mind, is forgotten. Hence also it came to pass, that as it was manifest, that baptism and the Supper were ordained by our Lord: So was it commonly believed, that all those other things termed Sacraments, were in like manner by him instituted. At length Bells began to be baptised: which practice, what else did it, but occasion the simple people to think, that the baptism of men was of the same importance with that baptism they saw practised upon the Bells; whereby, the memory of the washing away of sins by the blood of Christ, signified by the washing with water, was abolished? Now, this makes much to hid the cozenage and deceit, when there is a colourable pretence: So as the innovators may seem not to bring in any new thing; but to desire the preservation of doctrines, received by some weak ceremony and observation. Wherefore, when the first Christians, or rather those which succeeded the first, growing very remiss, in respect of their former heat of piety (which is commonly seen when men cease to be exercised by afflictions) and so growing less frequent in the exercise of breaking of bread: some one peradventure there was who judged it a very good course, that the Priest at least, should frequently receive the bread and wine in the presence of the multitude: and by so doing, celebrate the memory of the Lords death: for as much as it would be all one in a manner, as if the bystanders had all of them communicated and participated thereof. In which practice, truly a man would not think there was any innovation, but only a care shown to preserve so wholesome an ordinance of our Lord from growing quite out of use, which being grown into a custom; forasmuch as it was done wholly to commemorate that sacrifice which our Lord offered for us upon the Cross, and the term of Priest was not wanting, it gave occasion to some, to attribute the name of the thing signified to the thing signifying, so as to call this performance now no longer the commemoration of a sacrifice, but a sacrifice itself. Afterward, when it had obtained the name of sacrifice, who will wonder that it began to be accounted a sacrifice? And so whiles every day there was innovation made, yet inasmuch as it was little which was changed, and some very goodly pretext was ever in readiness, the innovation could not be perceived; so that at length, the most plain and simple institution of our Lord, concerning breaking of bread, was by a wonderful metamorphosis changed into that most pompous and laborious business of the Mass. And who so shall diligently consider, will easily observe that the like hath happened touching all other points. In those that are the Teachers, in case they corrupt any point, the main cause why such their corruption is not discerned, is the great opinion which men have of their piety, holiness, and learning, and their being thought to stand very much affected to the doctrine received. Now such an opinion as this with the people, a man attains, either by giving some eminent proof of himself, or by the testimony of such men as are of greatest repute, or by right, as it were, of inheritance. He gives a good proof of himself, who does acutely and fluently discourse of matters divine, and by often citing the Scriptures, and to good purpose, shows himself well versed in such studies: but especially, if he show himself an eager opposer of such doctrines as the people abhor, and a great honourer and reverencer of such persons, as the people highly account of: Now the testimonies of men approved beget a good opinion in the people, because men are persuaded, That in regard of their gravity and prudence, they will witness nothing, but that whereof they have a certain knowledge, whereas notwithstanding it is very often seen, that by simulation, flattery, and other arts, the overgreat facility of good men is so overcome, and wrought upon, as that they may be brought to commend such persons, of whose piety and learning they have small knowledge. In the mean time, however their testimonies are drawn from them, yet the simple common people do yield thereunto no less credit, then if they were oracles. Some men gain a good opinion of themselves, as it were by right of inheritance, when as they succeed in place, such persons whose life and doctrine have been very much approved of. For it seems a likely thing, That none but good men should be put into the place of good men, and so the reputation of honesty and learning is transfered from the one to the other, even as inheritances pass from the Father to the children. Nevertheless, even as those who from a low and mean estate, have by great labours and difficulties attained great wealth, leave their children, heirs of thei● goods indeed, and all their possessions, but not of their industry and wit; forasmuch, as being born in the midst of wealth, they find no need to exercise their wit: even so those men who are at certain seasons, stired up by the providence of God to purge the Church from errors, since they cannot but be exercised with great and knotty difficulties, they must be of necessity armed with very excellent virtues, and so become famous; whereas their successors, matters being reduced into order and composed, and Satan dealing now no longer by force, but by craft and policy (which they are not ware of) they meet with no considerable occasions to exercise their piety and prudence. Yet nevertheless, though they be far inferior in virtue, yet in outward appearance, as they hold the place of their predecessors, so do they retain their dignity and reputation: and by how much the farther you descend from those first, so much the more unlike shall you find their successors, and the more estranged from their virtues. And forasmuch as the same or greater authority abides, with very little piety, prudence, learning, and hearty diligence; who sees not, how easily it may come to pass, That they may daily, through unskilfulness, corrupt many points, and no man discern the same by reason of their authority and reputation? And to the end, that such like Pastors may by little and little be brought into place, by whose means, Satan hopes to procure a greater and speedier corruption of doctrine; it is a great furtherance, if so be such things shall be annexed to Ecclesiastical Functions, as shall make them much to be desired: as for Pastors to be highly esteemed of, to have all men rise unto them, and give them place; if they shall be well accommodated and live in abundance of wealth; if they shall be accounted such as ought to censure all, and themselves not to be questioned, without impiety and wickedness. For who is there that would not exceedingly desire to be in such a condition? So that in case there be these allurements and the like, as soon as any place shall be vacant, take heed of thinking that some excellent person shall obtain the same: he will soon obtain it, that does best know how to beat the bush that can sue for it with greatest art. A good and godly man, though he conceive he may honestly seek it, as minding only the glory of God, and not his own honour or profit; yet for this cause he will not sue for it, forasmuch as those that are truly pious, being most of all conscious of their own weakness, which is always great enough, have a modest opinion of themselves, and account themselves inferior almost to every one. And if so be the times prove yet so good, as that offices are bestowed, not upon those that hunt after them, but upon choice and qualified persons: yet shall not the best men, even at such a time, always meet with best quarter. Inasmuch as men void of all craft, and enemies to all bad arts, taking more pains to be good indeed, then to seem to be so, are easily in the gaining of an estimation of holiness, out-striped by crafty fellows, ambitious of honour and dignity. For they will not so cunningly hid their own infirmities, they will take more pains to be rid of, then to hid their vices, they will not use any policies to procure the favour of men. He that is ambitious of honour, will most carefully hid all his vices: he will most diligently addict himself to whatsoever he understands those men do most approve of who are able to promote him; and will never leave until, by simulation, dissimulation and flattery, he have gained their approbation to the full. And by this hidden and more cunning and painful kind of suing, sometimes wicked persons prevail as much, as they could do, were they allowed to use an open and free trade.  
It remains, that we speak of such causes of the not perceiving, that a change of doctrine is introduced, as consist in the persons that are taught. Now they are chief two, carelessness and ignorance. Carelessness for the most part ariseth hence, In that the people trust too much to their Pastors; and persuade themselves, that they will not slip into any error, and that therefore they have small need to have an eye over them, but that they are bound rather to embrace whatsoever they shall hold forth, without any curious examination. Hereunto may be added many other businesses, whereunto men addict themselves: For that saying is of large extent, Where men's treasure is, there is their heart, and that other, No man can serve two masters. Now, how it may come to pass that after a people hath once had a great knowledge of divine Truths, the said knowledge may as it were vanish away, besides that cause which hath been even now alleged, we shall in another place make discovery of some other reasons. We shall for the present add only this one; That the people themselves are in a perpetual kind of mutation, some daily dying and departing, others succeeding and growing up in their stead. Whence it comes to pass, That since the change which is made in every age, is small, either the people cannot perceive it; or if they do observe it, yet they esteem it not of such moment, as to think fit to move any difference thereabout. This thing also is of very great force, to keep the people from taking notice of a change in doctrine; when men shall persuade themselves, that they are not able to judge of matters of Religion, as though it is, it is not, and other words used in Scripture, do not signify the same which they do in common discourse, or as if nothing could be understood, without some great knowledge in the Tongues and Arts or Sciences, and as if the power of the Spirit were of no efficacy without these helps. Whereby it comes to pass, that whiles they think they understand not even those things which in some sort they do understand, being expressed in most clear and evident words; they do at length arrive to that blockishness, that they cannot understand them indeed; so that, though they have before their eyes a sentence of Scripture so clear, that nothing can be more evident; yet if they to whose authority they in all things subject themselves, shall say any thing point-blank opposite thereunto, they will give credit unto them, and imagine themselves not to see that which they see as clear as the light. And by these means verily it comes to pass, That when the doctrine of Religion is corrupted, the mutation is not discovered: Furthermore, when the doctrine is once begun to be changed, it must needs be, that out of one error another should spring, and propagate infinitely; and God, for just reasons of his own, blinding them, men bring upon themselves so great darkness, and slip into such foul errors; That if God out of mercy open a man's eyes, and let him see those errors he lives in, he can scarcely believe himself, or be persuaded that he was ever enveloped with such blind errors. Which thing is as true, and as well to be seen in men of greatest learning and experience. If thou shalt thoroughly peruse the writings of some of the Schoolmen (as they call them) thou shalt in some places meet with so much acuteness, as will make thee admire. Thou shalt see them oftentimes cleave a fine thread into many parts, and accurately anatomise a flea, and a little after fall so foully, and avouch such absurdities, That thou canst not sufficiently stand amazed; wherefore we must obey that advice of the Poet.  

Principiis obsta, serò medicina paratur,  
Cum mala per long as invaluêre moras.   

Resist betimes; that Medicine stays too long,  
Which comes when age has made the grief too strong.   
Now there is need of a double Caution: viz. That there be no change made in the doctrine, when it is pure: And if any change be made, that there be notice taken of it. Now look what change is made in this kind, all the blame is laid upon those whose office it is to instruct the people; for though themselves are the authors of the change, yet will the people impute it to the Ministers sleepiness, and want of care at least. It concerns therefore the Pastors and Teachers to be Eagle-eyed, and to be very well acquainted with those causes, whereby the change of doctrine becomes undiscovered, and to have them at their finger's ends, and to be wary, that on no hand they may miscarry. Now it will be an excellent caution for the keeping of doctrine pure, if they shall avoid all curious and vain controversies: If they shall set before their eyes, the scope and end of all religious doctrine, and likewise a series or catalogue of all such things, as make to the attainment of that end (of which we formerly spoke;) if they shall affect not only the matter itself, but also the words and phrases which the holy Ghost in Scripture makes use of, and exceedingly suspect all different forms of speaking. Not that I would have them to speak nothing but Hebraisms▪ for so their language would not be plain nor intelligible; but I wish that they will shun all such expressions, as have been invented by overnice disputants, beyond what was necessary to express the sense of the Hebrew and Greek, and all those tenets which men by their own wits do collect and infer from the Scriptures. Now of what concernment this will be, we may gather by this instance: The Papists think it one and the same thing to say, The Church cannot err; and to say in the words of our Lord, Wheresoever two or three shall be gathered together in my name, there will I be in the midst of them. Yet is the difference very great, which may thus appear; forasmuch as in case any one shall conceive the Church to be the Pope, Cardinals, and Bishops anointed by the Pope: he hearing the aforesaid sentence, will judge, that whatsoever they shall decree, aught to be of force. But if he shall rather mind the words of our Lord, and shall consider that those kind of men, do regard nothing but their own commodity, wealth and dominion; he will be so far from so understanding them, that peradventure not being able to allow the deeds and practices of these men, he will come to hope from those words, That if himself with some other good men loving God with their whole heart, shall come together, and unanimously implore the assistance of God, shall be better able to determine what it is that aught to be believed and practised for the attainment of salvation, then if they should persist to put their confidence in such Pastors. Now this rule, That the words of the Scripture ought to be used rather than any other, is then especially to be observed, when any thing is delivered as a certain and tried truth, or as a rule of faith or life, or out of which any other thing is to be inferred. For in expositions and explanations, as there is need haply of greater liberty, so is there less danger if it be taken. For, when as the word of God, and the exposition thereof, are at one and the same time both together in view, as it were; there no man can be ignorant, that the exposition is the word of man, so that he may reject it, in case it seem impertinent. And look by what means a man may hinder the doctrine of Religion from being changed, by the self same he may find whether it be changed or no. Now every man ought to compare the doctrine of that age wherein he lives, with no other doctrine then that which was out of question spotless, which is the doctrine of the Apostles. Wherefore, notwithstanding that in our age the Gospel is as it were revived, yet ought not any man thus to think, That he ought to examine whether the Gospel hath lost any of that purity whereunto it had at this time arrived; he ought rather to look again and again, whether some corruption do not yet remain, whether it be not in some part, as yet not sufficiently restored to its ancient purity and lustre: and confidently persuade himself, That he cannot be (that I may so speak) sufficiently superstitious, in rejecting every word which is not in the Scriptures. Forasmuch as man will ever be more wise and wary than the holy Spirit, and can very hardly forbear to mingle somewhat from his own head: so that whatever comes from man, can never be sufficiently suspected. And because a thing will be so much the better preserved, by how much the greater is the number of those that keep it: the people ought often to be put in mind, That both the reading of the Scriptures, and the care of Religion, belongs not to the Pastors of the Church only; but that every one that would be saved aught to make diligent search, whether any corruption be already, or is for the future like to be introduced; and this to do no less carefully, then if he were persuaded that all beside himself were asleep: and whatsoever is wont to take the common people off from such studies, care must be taken that that thing be wholly taken away. Concerning which matter, we shall more conveniently discourse anon.  
Now, forasmuch as the profit will be small, if some private man shall observe that an error is introduced, unless he discover the said error, and lay it open: there must of necessity be some way how this may conveniently be done. Now there cannot be a more fitting way, then that which Apostle propounds to the Corinthians. Let two or three Prophets speak, and let the rest judge; 
1 Cor. 14.  and if any thing be revealed to him that sits by, let the former be silent. For ye may all prophecy one by one, that all may learn, and all may be exhorted. If some one person shall always speak in the Church, and no man at any time may contradict him; it will be a very strange thing, if that one man be not puffed up, if he do not fall into such a conceit of himself, as to think that he is the only man, that he only hath understanding, he alone is wise: that all the rest are a company of brute animals as it were, who ought to depend only upon him, and to do nothing but learn of him. And if any man shall think, that himself likewise hath some ability to teach, he will account that man an heinous offender. But what says the Apostle to this? Did the word of God come from you? or came it unto you only? If any seem to be a prophet, or spiritual; let him acknowledge what I writ unto you to be the commands of the Lord. But if any one be ignorant, let him be ignorant. Wherefore brethren, labour that ye may prophesy, and forbidden not to speak with tongues, let all things be done decently, and in order. It is exceedingly to be lamented, That this custom, and the practice of this command of the Lord, is not again restored into the Churches, and brought into use. But some men may say; Such is the rashness of this age of ours, such the boldness, such the impudence, That if it were allowed to every one to speak in the Congregation, there will be no end of brawls and contention. Why so? Is a man another kind of creature now, than what he was of old? Thou wilt say, he is. For mankind hath continually degenerated, grown worse and worse, and seems now to have attained the top of corruption. Is it so indeed? But, suppose it to be so. Thou that art the Teacher of the people, art not thou also thyself made of the same mould? Art not thou born in the same age? Inasmuch as this ordinance principally was intended to keep Pastors within the bounds of modesty: that they may understand, That they are not the authors of the Word of God, that they have not alone received the Spirit: by how much the more mankind hath degenerated, by so much the greater need is there thereof; for, that there is now, more rashness, arrogance, pride, then of old; this is true, as well of the Pastors and Teachers, as of the rest of the people. Art thou a Prophet, hast thou any portion of the Spirit? If thou hast not, so unfiting it is, that thou alone shouldest speak in the Congregation, that there will hardly be found any that desires rather to be silenced, than thyself. But if thou art a prophet, if thou hast the Spirit, mark what the Apostle says, Acknowledge (quoth he) that those things which I writ, are the commandments of the Lord. Go to then, On the one side we have the judgement of our Lord, willing that prophecy (for this is a word that we are obliged to use) should be common to all, and that not for the destruction, but the salvation of the Church: On the other side, we have thy judgement, who fearest lest that may breed contentions and confusion; whose judgement now ought we rather stand to? If thou shalt conceive we must stand to thine: consider what thou assumest unto thyself, and what will become of thy modesty. Our Lord, it should seem, understood not what a kind of creature man was; he wanted thy wisdom, b●like, to admonish him of the danger; or haply he thought not upon that corruption which should befall mankind, whereby such a Liberty might prove unprofitable. But Paul answers thee, That God is not the author of contention, but of peace: Who well knowing what might move contentions, what beget peace, and not loving nor willing to have contention, but peace, willed that this liberty of prophesying should be in the Church. What canst thou say to the contrary, what hast thou to object against God himself, wilt thou accuse him of indiscretion▪ No man hath so wicked a tongue, as to dare to do it. Yet if thou shalt diligently search thine heart, thou shalt find there a certain disposition ready to contend even with God himself: Which motion of thy heart, must by no means be harkened unto, but sharply repressed, and wholly subjected to the Spirit of God. It may seem peradventure an absurd thing, That after some very learned person hath spoken, some contemptible person shall be allowed to contradict him. Can such a person so do without great rashness and temerity? Were I to speak according to the judgement of man, verily I could not deny it. But if we be really persuaded, That the knowledge of matters divine, ought not to be attributed to our watching, studies, wits, but to God and to his Spirit, wherewith he can in a moment endue the simplest person in the world, and that with no more labour or difficulty, then if he were to give him unto one that had spent Nestor's age in study: What reason is there for me to judge that this man does rashly and unadvisedly, if he shall arise and contradict? Is not the spirit able to reveal somewhat to him, which he hath hidden from thee? Now, if the spirit have revealed somewhat to him, and to that end revealed it that he might contradict, that by his means the thing may be revealed to the Church: shall I say that he hath done rashly in obeying the holy Ghost? And if thou think otherwise, verily thou art not persuaded that the Spirit is the Author and Teacher of this Knowledge, but that all the praise thereof is due to studies, watch, and the wits of men. And if this be thy judgement, I tell thee again, That thou art not only unworthy to be the sole speaker, but worthy rather to be the only person not permitted to speak in the congregation. And that thou mayst the better understand, that the most unlearned aught to be allowed to speak, consider, God will have himself to be acknowledged the Author of his own gifts: he will not have his praise attributed unto our studies or wits, but unto himself. But if the man that hath spent all his life in study, speak wisely, it is not attributed to God, but to study: In word perhaps it may be attributed to God, yet not without a vehement reluctancy of our judgement: and this is that which (I say) God will not abide. But if so be thou shalt hear a wise word come out of the mouth of some unlearned person, thou must needs, whether thou wilt or no, acknowledge God to be the Author thereof. So, when God was minded to give unto Israel a victory against the Midianites, under the conduct of Gideon; and Gideon had gathered together Thirty thousand men, lest the Israelites should boast that they had gotten the victory by their own strength, and not by the assistance of God (which might have been conceived, if Gideon had fought with so numerous an Army) he would not suffer him to have above Three hundred, that it might appear that he was the cause of the victory, and not the number or valour of those that fought. Now, besides the glory of God, hereby great profit does accrue to the Church. For if the people shall see now one man, now another, endued with the spirit, beyond all expectation; many will thereby be encouraged to hope for the same gift, if they shall ask it; many will learn and profit; and it will thereby come to pass, that when occasion shall be to choose a Minister, the Church shall not need to call strange and unknown persons to that office, but she may have of her own such as are fit to be chosen, men whose conversation and manners are sufficiently known. And when the number of such as are able to prophecy, shall be great, the Church will not be forced to use such Pastors as from their very childhood have proposed to themselves such offices as the reward of their studies; and addicted themselves to the study of Scripture and Religion, no otherwise then they would have done to some Trade, whereby they meant in time to get their living: So that a man can expect but very few of them to prove other then mercenary or hireling Pastors. Now, ●hat it was the custom of the Jewish Church, that all might thus prophesy; we may hence conjecture, in that it is upon Record, Luke 4. 
Luke 4.  how our Lord, upon the Sabbath day according to the custom, came into the Synagogue, took a book and expounded a place of Esay; and how, being twelve years of age he sat at Jerusalem in the temple among the Doctors, and did dispute. For he could not so do by virtue of any ordinary office, forasmuch as his age was uncapable, neither did the Doctors know who he was. Yea rather, our Lord in so doing must needs make use of the power which was granted to every one to speak. It remained in the Christians Congregations until the times of Constantine, at the least. Forasmuch as we have these words of Eusebius, 
Eccle. hist. lib. 9  the Writer of Church-affairs, to that effect: If any man inspired by the grace of God, should speak unto the People; they all with great silence fixing their eyes upon him, gave such attention, as if he had brought them some errand from heaven. So great was the reverence of the hearers, such order was seen among the Ministers. One after another, another after him. Neither was there only two or three that prophesied, according to what the Apostle said, but to all was given to speak; so that the wish of Moses seems rather to have been fulfilled in them, when he said, Would God all the people might prophesy. There was no spleen, no envy, the gifts of God were dispensed, every one, according to his ability, contributing his assistance for the confirmation of the Church: And all was done with love, in such sort, That they strove mutually to honour each other, and every one to prefer another before himself. But to the end this common prophesying may be profitable to the Church, we must diligently mark what the Apostle advises. For a sure thing it is, that the pride of man is so great, that whatever hath once fallen from him, he will by any means have it stand for a Truth, neither can he suffer that any man should infringe the same. So that if he might be permitted to judge, that last spoke, it will be a miracle, if a man in his life-time should see any one give way to him that contradicts him: What is Paul's advice therefore in this case? Let two or three Prophets speak, and let the rest judge. He will not therefore have the same persons to be parties and judges. And he adds a little after, And the spirit of the Prophets is subject to the Prophets, for God is not the Author of dissension, but of peace. So that as soon as any man hath spoken his own mind, he ought to rest himself satisfied with the judgement of the rest, and not obstinately to make no end of contending: if this be not done, a sure thing it is, there will be no end of strife. But what if any man will not be content to submit to the judgement of the rest: Verily I would avouch, that being sharply admonished, that he disturb not the Congregation, and that he go not against the command of the Apostle, or rather of our Lord, commanding the spirits of the Prophets to be subject to the Prophets; he ought to be cast out of the society, though he should hold the prime place in the Congregation. The people likewise must frequently be admonished; that liberty for any one to speak in the Congregation, is not therefore granted by the Apostle, to the end every one should speak what comes to his tongue's end, as if he were in a market; but whereas he gives liberty to him to speak to whom any thing is revealed, he would have all rashness and impudence to be laid aside. He that reuerences not the Church of God, let that man know, he despiseth the Spirit of God, who is Precedent there; and shall be sure not to escape unpunished. Before a man propounds any thing to the Church, he ought to consider again and again, how sure a manifestation he hath of that thing, and what ever the matter be, let him be sure not to forget a sober, modest, bashful behaviour, without which virtues, doubtless not good can be effected. But here we must attentively consider, both how far a man ought to submit to the judgement of the Congregation, and who may deservedly be accounted a troubler of the Church. Verily, I conceive a man ought so far to give way, as that after I have alleged what I had to say for my opinion, if yet the rest shall not allow of my judgement, I ought to give over defending of it, and cease to be troublesome to the Congregation concerning the same: But I ought not to be compelled to confess that I have erred, or to deprecate any fault, whiles I do not yet understand that I have erred, for so I should sinne against God. He therefore is a troubler of the Church, that will not, so far as we have expressed, submit to the judgement of the Church, but goeth on to be troublesome; but especially that man who would exact of another that which he ought not to do; viz. to recant, being not persuaded that he is in an error. But those men are commonly reputed troublers of the Church, who refuse to ratify what ever shall any ways fall out of the Pastor's mouths. Again, in this place it may reasonably be demanded, whether, when that a matter hath been once or twice debated, and some man knowing the judgement of the Congregation, would again reduce it into Controversy, he ought to be heard, or enjoined silence, and take the matter for determined. But of this we shall in another place more conveniently dispute. That which remains, therefore, is, that we wrestle with God, by daily prayers, to grant that we may have the use of this so sovereign and saving liberty, so profitable to the Church, and that thereby we may reap abundance of fruit. And that he would, to that end, tame and break our spirits with his Spirit, and render them mild and gentle: and not suffer what he hath ordained for the confirmation and establishment of his Church, to be by the stubbornness and perverseness of our wits and minds, turned to the mischief and destruction thereof. Now it hath been frequently practised, that when some difficult point hath been to be decided, not only one particular Church should judge, but a Council of that Province, or of the whole Christian world hath been called. Which, whether it ought to be done or no, and what ought to be the Authority of Counsels, may be by some demanded. That the custom of calling Counsels ought to be retained, seems clearly to me, to be taught by the example of the Apostles. For, if it were requisite for men endued with so great a measure of the Spirit, to confer together about matters of Religion in controversy: It seems, that it ought much more to be practised by those that have not such a portion of the spirit: Neither ought we to make light account of our Lords promise, who hath engaged himself, that where two or three shall be gathered together in his Name, there he will be the in midst of them. But the question moved concerning the authority of such a Council, is harder. And for as much as I have not now to deal with Papists, but with such as would have the truth of the Gospel restored; I shall not need with many words to demonstrate, that no Council hath authority either to make new Laws, or to ordain new worships. But what shall we say concerning controversies of Religion, which are raised about interpretation of Scripture? Whether or no, hath a Council authority, in such cases, to determine what ought to be held? And if a Council cannot do thus much at least, what other use there can be of Counsels beside? And whether there be any difference between the Council of the Apostles, and those of their successors? If, as certain as it is that our Lord will always perform what he hath promised, so certain it were that such as meet to consult, would evermore refer all their cogitations to the glory of God, and place all their hope of discovering the Truth in the promises of our Lord, and the direction of his Spirit: there were no reason, but that all the determinations of Counsels should be accounted firm and authentic. But forasmuch as these are the secrets of men's minds and hearts, God only can know them. And inasmuch as these conditions which are annexed to our Lords promise, are hidden, the conscience, in this case, hath nothing certain to rest upon. Make it appear to me, that a company, either of Bishops, or any other men, are met together in the name of Christ; I shall willingly stand to their determinations; but how wilt thou make it appear, that they are so met? Because themselves profess so much; as if a company of ungodly dissemblers would not say as much concerning themselves. Doubtless it is no ways likely, that God hath imposed such a law upon us; as one time or another, whether we do obey it, or not obey it, will render us guilty. But such a law were imposed upon us, in case we were bound to obey a Council, and in the mean time, either the Council may err, or in case it do err, our obedience shall not find excuse before God. But, that Counsels may err we doubt not; yea verily, nothing is more sure, than that Counsels have often erred. And if we shall give obedience to the impious determination of a Council, sure we are, that no Text of Scripture will excuse us: yea rather, we are strictly admonished not to give credit so much as to an Angel from Heaven, if he would teach us any thing besides what hath been delivered by the Apostles. For the holy Scriptures are set before us, out of which we are to know the will of God: Which that we may understand, we are taught to pray to God for wisdom, and the holy Ghost; that we should rest in the determinations of Counsels, there is not a word, that I know, in Scripture, to warrant us. Now, if so be our obedience to Counsels, in case they determine any thing amiss, shall not be excused: neither have we any assurance that Counsels never err: Neither may it be said, that God hath subjected us unto such a law, whereunto one time or another we can neither obey, nor not obey without sin: It follows, that none ought to be compelled to stand to the determinations of Counsels. Now since it is all one to say, that a Council hath authority to judge of controversies of Religion, or to say, that every man ought to obey whatever a Council shall decree; and since we have showed that there is no Law binding men to give such obedience, it follows, That a Council hath no such authority to judge in matters of Religion. It may further be demanded, what we say concerning him who is called to the office of a Teacher? whether he ought wholly to obey a Council, so as to teach nothing different from the Counsels determinations? It were an absurd thing doubtless, for a man to be bound to teach that unto others, which he himself cannot safely believe: or shall he be more excused, if he follow the impious determination of a Council in his teaching, then if he himself for his own particular, embrace and believe the same? Yea verily much less, for Paul will have him to be accursed who shall teach any thing beside what the Apostles have taught; or is he rather than the man that only believes the Council, but teaches not, entangled in this gin or trap, That whether he obey or obey not, he must offend? or shall he rather keep himself silent? Woe is me (says Paul) if I shall not teach the Gospel; and Peter says, We ought rather to obey God then men. It is manifest therefore, That a Council hath not authority so to judge of controversies, as that men should be bound to obey their decrees. Inasmuch therefore as Counsels are to be called indeed, but not to this end, of necessity there must be some other end why they are to be called. If so be therefore Counsels shall meet, that the controversies which trouble the Church being propounded, and every one having free liberty to speak, those to whom the Lord shall please to reveal any thing to the clearing of matters propounded, may speak and declare their judgement; and the rest afterwards judge; not so, as to vote, and the greater part to make a Law to necessitate every man to assent (for so the greater part would commonly be too hard for the better) but that every one might weigh what is said; to the end, That if he shall find it proved by sufficient testimonies of Scripture, he may both embrace it himself, and endeavour to persuade others to embrace the same; not by urging the authority of the Council, but by those Texts of Scripture which he heard alleged in the Council. Doubtless if those that meet together should make this their aim, although amongst two or three hundred hypocrites there should not be above three or four persons truly pious, who hearty seek the glory of God, and put their confidence in the promises which our Lord hath made, praying to him that he would reveal the truth unto them; they, as few as they be, should not meet in vain, doubtless that so great number of hypocrites, should not cause our Lords promises to become vain and of no force. What should be revealed to one, that would all that were docible embrace; and so Satan should in vain, hope to get the victory by the number and multitude of persons unskilful, and of his masked and disguised subjects, or by the outward, dignity of men's persons. There would not then be such a stir to purchase voices and to make up the number sufficient to carry the matter: but the care would be rather, how every man might find such ground of Truth, as upon which he might safely rely. Verily, we should often see, that even by the meanest and most contemptible of the company, God would dispel great mists of errors. But so long as most account shall be made of number, and the glistering of outward dignity; so long as the consent of the major part shall stand for a law, nothing is more sure, then that Satan shall ordinarily get the victory and bear away the bell in such Counsels. Which way, then, wilt thou say, may a man be excluded the communion of the godly, because of some ungodly tenet which he shall hold? Shall the authority of any particular Church be greater than the authority of the whole or universal Church: so as that the particular may condemn both the tenet and the man, and general or Catholic Church may not? I answer: A particular Church condemning any man, unless their condemnation be just, they do indeed separate that man from themselves, so far forth, as that they do not acknowledge him to be one of them, but they separate him not from Christ: Neither do they pronounce him faulty before God, because he would not credit them to believe as they did: How justly they reject him, let them look to it. But when the Congregation justly rejects, it does not therefore justly reject, because the man will not embrace its tenets, or stand to its judgement: But because he rejects the doctrine which came from God, and that doctrine of such consequence, That it ought of necessity to be known to salvation. Likewise when a particular Congregation, allows of one tenet, disallowes of another, it does not impose a law upon any man's belief, but only declares its own faith: to the end, That he which is not of the same mind, at least in the more principal points of doctrine, may know that he belongs not to that society; for there must of necessity be some kind of Government, that the Congregation may not be forced to communicate in Religious Services, with that man, of whom she is persuaded that he is not any ways related to the Church of Christ, neither hath any right to the privileges thereof. Hence we may easily understand, and in one word express what difference there is between the Council of the Apostles, and those who make themselves their successors, be they who they will. Forasmuch as it was apparent that the Apostles were by name chosen by our Lord himself, to the office of Apostleship, it was manifest that they were endued with a large measure of the holy Ghost, which Spirit would lead them into all truth: Now there is no testimony of any such, concerning any of their successors: We are left only to conjecture what they are by their words and actions, which are subject to counterfeiting and fraud: In the Counsels of the Apostles, men were not to mind, so much, what was judged and determined, as by whom, it was so determined: So that they needed not with many words to render a reason why they so ordained. Contrariwise in the Counsels of their successors, it matters not so much who they are that decree a thing, as what that thing is which they so decree, what testimonies they produce from Scripture, how clearly and manifestly those testimonies do teach the point determined. So, that doctrine of Luther, That we are saved only by the merits of Christ, is embraced by us: yet do not we look upon Luther, but upon those testimonies which are by him cited from Scripture, which also the holy Ghost, that internal Expositor, witnesses to our spirits, that they teach the same. Otherwise, be they never so many, let them be pious, learned, holy, yea verily, let them be angels of heaven, unless thou shalt perceive that what they affirm is proved by the Word of God; there is no reason for thee to suffer thine eyes to be dazzled with the splendour and pomp of a Council. Howbeit, fitting it is to attribute so much authority to a Council (unless it be of such as are manifestly enemies to truth) as not rashly to reject the judgement thereof; but let every man diligently weigh the same, desiring earnestly the assistance of God, that he may judge aright. Hence likewise we may conjecture, who ought to be admitted to a Council. For, since they do not meet to make any laws of Faith, but rather to pray for the holy Ghost, by whom they may be led into all truth, and in a word, to learn: It will not be necessary, that he that must be admitted, should be a Bishop, or an Archbishop, or a Pope, nor yet that he should be famous for learning; nay rather, no reason there is why any man should be excluded, that appears to be possessed of any measure of piety, and of the holy Ghost. So, we see in that same decree of the Apostolical Council, after the Apostles and Elders, the whole Church is named. For, inasmuch as the holy Ghost is not tied to any dignity, or to any certain kind of persons. Who knows by whom God will choose to discover the Truth? And forasmuch as we are not to regard any number of voices, but only what that is which is said; although some foolish indiscreet person, or a man that makes only a show of godliness shall be admitted, they cannot do much hurt; for we must count every man to be such as his speech shall declare him to be. And thus we have declared, by what means the doctrine of Religion comes to be corrupted; and what cautions we are to use, when it is pure, to keep it so.   
FINIS.  

ERRATA.  
PAge 2. l. 6. is not God. p. 3. l. 6. is to take into, l. 27. disobeys the command. p. 6. l. 32. yet is their strength. p. 8. l. 31. self interests, p. 18. l. 10. like wise men, l. 22. it is no small. p. 22. l. 5. any time come into. p. 30. l. 8. should contend. p. 31. l. 9 the time, place, p. 36. l. 18. to that end. p. 37. l. 1. shall set upon the another way. p. 45. l. 15. wonderful example is that. p. 46. l. 31. best of shepherds. l. 33. to thee weak. p. 55. l. 24. be so ingenuous. p. 58. l. 1. 2. one whole sentence; ere his mouth be well open, l. 23. a benefice, p. 65. l. 38. betid others as, p. 74. l. 20. shall by his 22. the instrument. p. 75. l. 37. accounted of; others howbeit. p. 78. l. 33. of our lord p. 82. l. 24. ingenuously. l. 38. a couple. p. 83. l. 17. is not to, p. 93. l. 7. heretics in the. p. 99 l. 10. to vanquish an Apostate, l. 16. means of them the. p. 102. l. 35. that when he. p. 108. l 4. and will attempt. p. 135. l. 2. 3. no such testimony concerning any successors.