We answer, That as to whatsoever is neceffary ratione Medii, as a means in it felf neceffary to qualify us for the Pardon of our Sins, and the Enjoyment of God, our own Reafon can find it out in Scripture. And whatsoever is only neceffary ratione Pracepti, by pofitive Precepts, the Scripture plainly declares it fo to be. But farther, we are affured that 'tis neceffary to Salvation to believe the Truth of all things contained in Scripture, in that fense which is therein meant; and if, after a faithful search after the true Senfe, where it is difputable, we happen to be mistaken, this fhall be no Obstruction to our Salvation. Of this several Scriptures which we fhall hereafter have occafion to cite, do give us unque-ftionable Affurance.

And therefore we cannot but esteem it as an instance of most heinous Ingratitude to Almighty God, and our Bleffed Saviour; as an intollerable Affront to the Grace of the Gospel, and an infinite Injury to the Souls of Men, to perfwade the World that the Holy Scriptures are obfcure in matters Neceffary; i. e. (as we faid) in any of those Points of Faith or Practice, which are either Means in their own Nature neceffary to qualify us for that Happiness which is brought to light by the Gospel, or are made neceffary to the attainment thereof by exprefs Declarations in Scripture.

6. Asto those matters revealed in Scripture,the knowing of which is only profitable, and of use to our greater. Growth and Progrefs in Vertue,or to our being the more serviceable to God in the World, or to the managing of our felves with the best Christian Prudence in particular Cafes and Circumftances, we affirm that most of them also are very plainly delivered: And if they are not fo in fome places, they are in others, or may by evident Confequence be inferred from what is plainly revealed,

fo

so that it will not coft us much pains to inform our felves truly concerning them. But particular Cafes that may fall out are infinite, and confequently cannot be exprefly determined in any Writing; and therefore 'tis unreafonable to expect to find them fo in the Holy Scriptures. Yet they contain fuch general Rules, as by the ufe of our Reason, and Prayers to God for Direction, and good Advice, we may either understand how to govern our felves in fuch Cafes; or if, after faithful Endeavours, in the use of the best means, to know our Duty, we are mistaken, we are fure, upon a general Repentance of all our Faults known and unknown, of God's Pardon. But yet,

7. We do not affert the Scriptures fo plain in the most neceffary Points, as to be uncapable of being mifunderftood and perverted to an ill Senfe: If we did, we fhould think Citations out of the moft primitive Fathers, and thofe Councils which beft deferve to be called General, wholly needlefs for the clearing of thefe; both which we have a great esteem of as excellent good Witneffes, tho not as Judges. And we need no greater Evidence for the Scripture's being capable of being mifunderstood in fuch. Points, than what the Roman Church hath given us. Nothing can be more plainly revealed, than what is in Scripture against the Worship of God by Images, or by any other Mediator befides Christ Jefus, against Prayers in an unknown Tongue, against Chrift's being again properly facrificed in his Supper, againft denying the Cup to the Laity, and too many other Particulars to be now mentioned. But we fee, that Church underftands all thofe Scriptures which most exprefly contradict the lawfulness of thofe Practices, in fuch a manner, as to reconcile them to them. And what think we of that great Bone of Contention, The Fudg in Controverfies?

Hath

Hath not St. Paul expreffed himself with fufficient plainnefs in this Point, 1 Theff.5. 21. where he enjoins it as a Duty upon Private Chriftians, To prove all Things, and hold faft that which is good? And in 1 Cor.10.15. where, after he had required them to Flee from Idolatry, he immediately adds, I speak as unto wife Men, judg ye what I fay? Or elfe he makes the Reafon of their Minds their Judg, as to what he was about to fay about the Lord's Supper. But why fhould he do fo, if the Church alone were to judg for them in all Points of Faith? Hath not St. John likewife expreffed himself plainly enough, in reference to the fame Matter, 1 John 4.1,2. where he puts private Chriftians upon, Trying the Spirits whether they are of God; fince many falfe Prophets were gone out into the World? Tho we Proteftants do believe upon as great Evidence as we can defire, that the Scriptures defcend to the loweft Capacities in expreffing all thofe things which are of abfolute neceffity to be rightly apprehended, fo that nothing more than Honefty, and a fincere defire to know the Truth in order to obeying it, is neceffary to the Understanding of it; yet we no lefs believe, that fuch as are defirous of nothing less than the conforming of their Lives to God's Laws, and are acted by Worldly Carnal Interefts, and base Designs, may, through the juft Judgment of God upon them, be fo blinded, as to mifunderstand the moft perfpicuous Texts in the Bible, and wreft them to their own Destruction. And we have too great reafon to fear that there have been: innumerable Examples of this Nature.

8. Proteftants in affirming all things necessary to Salvation to be perfpicuously contained in Scripture, do mean all fuch things, of which the Scripture is defigned to be the Inftrument of Conveyance to our Understandings.. 'Tis of abfolute neceffity to our Salvation to believe the

Scripture to be the Word of God; that it was written by Divine Infpirrtion: But 'tis unreasonable to expect, that this should be fatisfactorily proved by Scripture; there being no more reafon to believe this meerly, because the Scripture tells us fo of it felf, than to believe any Peon to be infpired barely upon his own Word. Our Saviour himfelf faith, If I bear witness of my felf, my Witness is not true: i.e. If you had no other reafon to believe me to be the Son of God, than that I affirm this of my self, you ought not to think me fo. Our meaning therefore is, that all Chriftians (and that Name fuppofeth the believing of the Divine Authority of the Scriptures) may find all things necessary to Salvation delivered therein with great Perfpicuity.

These things being premised, 'tis the easiest thing to fhew, that the Cardinal and others have been moft shamefully impertinent in their Citations of Scripture, for the proof of its Obfcurity, against the Proteftant Doctrine touching its Perfpicuity: Or, for the proving it fo obfcure, as that we cannot be fecure of rightly understanding it, so far as is neceffary, without the Affiftance of an Infallible Judg. And now we come to speak,

First, To the feveral Texts which are pretended to give Teftimony to the Obfcurity of Scripture.

The Cardinal begins with three Verfes of the 119th Pfalm, which contain three Petitions of the Pfalmift; tho two of them differ only in Worás, viz.

Verf. 73. Give me understanding, that I may learn thy Commandments.

Verf. 18. Open thou mine Eyes, that I may behold wondrous things out of thy Law. Or, the wondrous things of thy Law.

Verf. 135. Make thy Face to fbine upon thy Servant, and teach me thy Statutes. But,

1. King

1. King David was a Man after God's own Heart, and therefore must have understood all things neceffary to his Salvation, before he Indited this Pfalm. And confequently thefe Petitions do not prove that the Scriptures of the Old Teftament are obfcure in fuch Matters.

2. As to his praying that he might Learn God's Commandments, and that God would teach him his Statutes; His meaning muft be, either that he would fo enlighten his Mind, as that he might clearly difcern the full Comprehenfive Senfe of all his Laws, in order to his doing what was most agreeable to his Will, in all Cafes and Circumftances, whether as a Man or King; and to his fo much the more glorifying God in both thefe Capacities, and in all his Relations: Or, that God would enable him by his Grace to put in Practice whatsoever he knew to be his Duty.

3. As to his praying that he might behold the wondrous things of God's Law. The plain Senfe of this Petition is, either that he would help him more and more to difcern, and be affected with, the infinite Reasonableness and Righteousness, and the admirable Wisdom and Goodnefs of his Laws: Or, that he would give him a greater infight into thofe Spiritual Mysteries which the Law of Mofes abounded with. But not the leaft Shadow of Proof can be brought from these Petitions, for the Obfcurity of the Scriptures in general, and much less, for their being fo obfcure, as to require any other Infallible Interpreter befides God Himself.

The Cardinal's fecond Text is, Luke 24: 27. And beginning at Mofes and all the Prophets, he expounded to them in all the Scriptures the things concerning Himself. Now, faith he, The Difciples of our Saviour knew the Hebrew Phrafes, being Hebrews, and were neither proud Men, nor Unbelievers; and yet he interpreted the Scrip