A CENSVRE ABOVT THE RVLE OF BELEEFE PRACTISED BY THE PROTESTANTS VVritten in Latine by the most Reuerend Father VALERIAN MAGNI OF MILAN of the order of the Minors of the Seraphical S. Francis named Capucins And translated into English by R. Q. Gentleman Mathew cap. 18. If he heare not the Church as let him be to thee as the heathen and the Publican Printed at Doway By LAVRENCE KELLAM at the signe of the holie Lambe 1634. THE PREFACE TO THE READER ALBEIT that all Christians who now inhabite the world beleeue in God beleeue in Iesus Christ beleeue the holy scriptures yet they be seuered into two parts The one doubteth not to receiue the sence of the sacred text as the Church doth propound teach heereto they conforme their faith And these be calde Catholiques The other part supposing the authoritie of the Church to be fallible obnoxious to errors teacheth that ech Christian may yea ought in matter concerning faith censure the doctrine of the whole church by the sacred scriptures so either receiue or refuse the same these euer were are now at this present branded with the name of hereticks which error in regard that many learned diuines haue clearlie confuted and confounded both by the authoritie of sacred Scriptures as also by that of councels fathers other arguments tending to the purpose I intend not in such a sence to debate this question but only to note sett doune what absurdities doe necessarilie ensew the said rule of beleefe which misbeleeuing Christiās as Lutherans Protestants Puritans c. haue forged to them selues in the shopp of their self conceite to found their faith there-vpon which howbeit many haue performed before mee yet if I be not mistaken no one hath on sett purpose treated of the same Therefore I deeme not my labour ill spent though otherwise busied in affaires of imporrance to imparte tyme to this worke which I will doe in as few words as may be And this as all things els for the honour glorie of our Sauiour Christ his most holie mother to whom not vnmindfull of their benefitts I haue vowed whatsoeuer I sett downe in writinge though neare someane small Fare well freindly reader recommend mee in thy prayres to God APPROBATIO TRactatus iste de regula fidei scriptus primo Latinè à venerabili viro P. Valeriano Magni Mediolanensi Ordinis Sancti Capucinorum in idioma Anglicanum fideliter translatus nihil habet à fide bonisque moribus dissonum sed dignissimus est qui typis edatur ad institutionem eorum qui diligunt viam veritatis Ita saluo semper superiorum iudicio censebam 10. Iunij 1634. F. Leander de S. Martino Sacrae Theologiae Doctor Congregationis Angliae Benedictinorum Prases Generalis linguae Sanctae in Academia Duacena Regius Professor THE FIRST CHAPTER The question is propounded about the rule of beleefe A RVLE is an instrument according to which those that draw lines doe necessarilie draw thē straighte which translated to Religion yt is termed the rule of beleefe which christians following can not err in Matters of beleefe And from this controuersie about the rule of beleefe all other controuersies concerning matter of faith which are betwene catholiques not catholiques seeme to be deriuede which if it were but once welle agreed vpō all christians might be reconciled togeather vnited in one true faith for all Christians as well catholiques as not Catholiques though in many pointes they disagree frō ech other yet in some they also agree euen in this matter it self about the rule of beleefe which I will by order sett doune First all doe iointly affirme that the written word of God is true infallible 2. That who so propoundeth any doctrine contrary to the sacred scriptures is in no wise to be credited be he man or Angell S. Paul or S. Gabriel 3. That all and ech one is vndoubtedly to bee beleeued in matter of faith if his doctrine disagree not from the word of God 4. That no man be he who he will can attaine to the true sence of sacred writt except he be inwardly enlightned taught by the holy ghost 5. No man can disagree from the word of God if he be inwardly enlightned taught by the holy Ghost Seeing then that not only Catholiques but also all sortes of Christians of those that be no Catholiques conspire in the veritie of these 5. propositions nor is there any one of so self an opinion that can call the same in doubt It resteth we discuss whome among all these the holy gost doth certainlie infallibly assist that they err not in the expounding of the true sence of the sacred scripture There be two opinions of Christians now adayes that striue about this question The one is of those who certainly without doubt doe beleeue that the church doth propound vnto the Christian world the true sence of the sacred scripture these that doe thus beleeue be caled Catholiques The other is of those sects of Christians ech one of which doth à part separatly by himself consult the holy ghost out of the scriptures so censure what doctrine doth in matter of faith consent to the word of God and what doth dissent from it these are and euer were termed held of Catholiques for hereticks And of these sorts of Christians there are at this present sundry sorts wherof the chiefe are Lutherans Caluenists Protestants Anabaptists c. All which be againe subdiuided minced into many pettie sects whose names for breuitie sake I omitt But for as much as all these forenamed Christians consent in this opinion that they make it the rule of their faith to consult the holy ghost out of the bible consisting of the old the new testament wee will hereafter to include them all grace them with the title of Biblists The Catholiques distinguish the church into two parts wherof the one conteineth pastors the other sheepe They be termed Bishops these al other faithfull beleeuers The iurisdictions of Bishops in the Catholique church are subordinated for manie Bishops be vnder one Archbishop many Archbishops vnder one patriarch among whome the Bishop of Roome beareth the primacie al these may be considered either ech one apart or altogether as they be lawfully assembled in à generall councell But à generall councell is considered as confirmed or not confirmed by the Bishop of Roome This then is the sentence of al Catholiques That the Bishop of Roome together with à generall councell or a generall councell confirmed by the Bishop of Roome hath two prerogatiues The first is that the holy ghost doth infallibly assist the same in somuch that it is impossible that it dissent from the sacred scriptures in deciding propounding doctrine of beleefe The other is that the said generall councell haue receiued à supreme authoritie from Iesus Christ to teach in his church consequently to
what impossibilities they be bound by the beleefe of their sect for as touching the Catholique rule of beleefe I will make no mention of the same it beeing held of no valuation by the biblists But to the end the consequences I am to deduce out of the antecedents of the biblists may be more euident I will sett downe those antecedents deuided into these subsequent propositions that it may manifestly appeare to the vew of euery biblists eie how sincearlie purely I treate the question Propositions 1. ALl Christians in generall particular may err in faith 2. All councells yea the pastors of the whole church of Christ assembled in a generall councell approued by the bishop of Roome may err in their decrees about faith 3. Ech Christian if he call vpon the holy ghost as he ought to doe mâ—â— examin the doctrine of all men whom soeuer without error confronteing the same with the scriptures so censure of himself whether the said doctrine of what soeuer men euen of generall councells doe agree with the bible or disagre from it then accept or reiect the faine 4. There is no other way to know for certain which is the truth in matter of faith then by the meanes of praire to consult the holie ghost out of the bible But in all the subsequent consequences which are to be deduced out of these propositions of the biblists we require that they graunt vs this one assertion to witt 5. That Christian faith excludeth all doubts and is certaine infallible But wee are heere to note by the way that the biblists are wont to moderate the first propositions for they affirme that none cann err in faith if he agree with the sacred scripture also that none can disagree from the sacred scripture if the holy ghost doe assist him they auerr moreouer that none can be forsaken by the holy ghost if he call vpon him as he ought to doe but for as much as they auouch that it may fall out that some one may not cal vpon the holy ghost as he ought to doe consequently it may follow that all ech one may be abandoned of the holy ghost so also consequently disagree from the bible err in faith THE THIRD CHAPTER Necessarie consequences deduced out of the precedent propositions out of which it is euident what à taske ech biblist is tied vnto SEing then that this is a biblist taske to consult the holy ghost out of the scriptures for censuring of doctrines which apperteine to faith yt makes much to the purpose to set doune how greate a charge this is which they take vpon them how farr it extendeth lest in so waightie a busines as is this of eternall saluation inconsideration plunge them into perdition The first consequence ALl Christians generall councels may err in faith Therfore no Christian ought in matter of faith to beleeue any man or councell Proofe THe consequence I proue thus Because true certaine faith ought to leaue it self on an infallible authoritie but the authoritie of all men councells is supposed by the biblists to be subiect to errors Therfore in this case no men ought to be beleeued Nor doth it cutt the sinewes of the consequence to reply That men generalls councel bee to be beleeued so far as their doctrine doth concord to the scriptures for seing that they may also disagree from the same the case becommeth doubtfull then the holy ghost is to be consulted out of the Bible to the ende we may certainlie know whether they agree to the word of God or disagre from the same for that this doctrine consenteth to the bible or dissenteth from it apperteineth not to the credence of men bur to the holy ghost inwardly teaching vs out of the bible what wee are to beleeue The Second consequence THere is no other meanes for certainlie to know which is the truth in matter of faith then by way of deuout prayres to consult the holy ghost out of the bible Therfore no Christian can beleeue the articles of faith except by a special praire he first consult the holie ghost out of the bible whether those articles of faith be conforme to the same or no Proofe THe consequence is cleere because the doctrine of all Christians about matters of faith be they considered seuerall or assembled can not be iudiged to be either true or false if praire be not first made to consult the holy ghost out of the bible neither doth the holie ghost otherwise teach Christians the truth saue out of the bible therfore it is to be concluded according to this biblist rule that no Christian can beleeue the articles of faith if he doe not first consult the holy ghost about the same out of the scripture by à preuiall praire made to that effect Nor doth it in ualidate the consequence to reply that they credit their ministers propounding vnto them the word of God or doctrine glossed out of the bible for that minister may err in faith ther fore he that heareth his doctrine is bound in conscience ere he beleeue the same to consult the holy ghost by praire out of the scripture to know wether it agree with the word of God or not The Third consequence NO Christian can beleeue the articles of faith except by à preuial praire he councell the holie ghost out of the scripture Therfore those Biblists who be vnder age or want leisure or meanes to reede the bible or can not reade at all or can gett no bible to reede consult the holie ghost ther out can not haue anie true faith Proofe THis consequence can not be improued because a biblist admitteth no other rule of beleefe saue this of consulting the holy ghost out of his bible Nor is it to the purpose to reply that they haue their parsons whose charge is to expound them the word of God for these may be deceiued deceiue wherfore there doctrine is first to be examined by euere Christian whether it agree to the word of God or not ere he consent to the same which is to be done in consulting the holy ghost out of the bible by prayres first made as biblists say The Fourth consequence ALl Christian generall councells may err in faith Say the Biblists Therfore all Christians generall councels might also haue erred in there decrees about the Canon of the sacred bookes of the Bible which graunted it may be doubted whether that the biblist haue the true scriptures or no. Proofe THe consequence is aparant for the decree about the Canon of sacred bookes concerneth matter of faith yea the waightiest among al the matters of faith Therfore the church might haue erred when in the yeare of our lord 494. she made à decree in the councell held at Roome of 70 Bishops vnder Pope Gelasius the first touching the canon of canonical bookes of both testaments those that the said councell censured
holy ghost Proofe I Prooue my consequence by a comparison antithesis which may be made betwene a Biblist a generall councell which I suppose to be celebrated in the manner before rehersed by me When a controuersie is moued amoung Catholiques about any weightie matter concerning faith that they perilously begin to diuide themselues into sects forth-with a generall councell is caled of all bishops archbishops patriarches of the whole church princes also doe send thether the most learned diuines that be in all their dominions Princes kings Emperors doe either come in person or send their Embassadors all these be gathered together in the name of Christ Moreouer ech Bishop in his diocess the Pope throughout the Christian world-doe giue order that publique prayres supplications together with fasts be made to the end that the holy ghost thus consulted would assist the fathers thus assembled in a generall councell that they may certainlie infallibly decide the truth The fathers also of the councell doe labour all they cann by prayres fasts holy conuersation to obtein the same assistance of the holy ghost And so did the fathers of the holy Synod of Trente as appeareth in their decree made to be read in the second section of that councell And all that great preparation wherein the whole Christian world was then busied tendes to no other end then that the Catholique faith might be keept pure spotles sure that no error might creepe in about the exposition of any sacred text of scripture in these examinations of doctrines the said councel of Trente did not spend an howre a day so end but they prolonged the same manie monthes this by most ordinated sessions disputations conferences continuall inuocation of the holy ghost by which meanes the fathers of the councell did at length obtaine their wisshed desire happilie concluding ech one sett his hand subscribed to the decrees made in matter of faith pronouncing an anatheme against all those who were so bould to gaine say their decrees established by them confirmed by the authoritie of the Bishop of Roome Now then hauing well considered the manner in which generall councels doe proceede in deciding controuersies of faith let vs compare a Biblist poring vpon his Bible to a generall councell of the church to discerne the difference This Biblist is one single man but the fathers of the councell be manie in number This Biblist is a sheepe that is not a Bishop the fathers of the councell Bishops Pastors This Biblist prayeth all alone al that be at the councell yea the whole Christian world pray for it This Biblist prayeth priuatlie for the fathers of the councell the whole Christian world make publique prayers fasts supplications This Biblist may be some idiott clowne oysterwife or coster mongers maid they of the councell are the most learned diuines that be in al the Christian world This Biblist turneth ouer his bible conferreth some one or two texts of scripture together with other text of scripture These fathers of the councell after a long exercise in studie of the holie scriptures after a number of publique and priuate disputatiōs about religion wher in they haue beene busied after manie sessions held concerning matters of faith after many deuout prayres made to obteyne the grace of the holie ghost may seeme to haue vsed al diligence possible to obteine the true sence meaning of the holy ghost in the scripture Lastly this biblist doth only decide out of the bible what he ought to beleeue but the fathers of the councell as iudges pronounce an anatheme against all those who beleeue otherwise then they haue decreed And this comparison is only made betweene one Biblist one generall councell but what might be deemed if we should oppose one Biblist to wit a cobler or country fellow to omitt ministers to all the generall councells that haue beene celebrated in the church of Christ or to those only which haue beene held from the yeare 456. after the councell of Calcedon which was the forth oecumenicall councell this in behalf of those Biblists that receiued the first 4. councells when I say we shal haue compared one sillie Biblist to all these councells who dareth to condemne them all of errors auouche withall that the holie ghost hath giuen him more light then to al those multitudes of holy fathers that he more truly conceiueth the mind of the holy ghost in the Bible then all those generall councells did may we not say to speake most modestlie that this Biblist is impudent arrogant proud that he doth toe much presume on the assistance of the holy ghost Nor doth it weaken the conscquence that not one alone but an innumerable manie of Biblist doe reiect all generall councells as contrary to the sacred scripture for no Biblist foundeth his faith on any mans auouchment They indeed heare what they teach but beleeue not till they haue consulted the holie ghost out of the scripture whether that doctrine agree with the same or not And ther fore ech Biblist conforme to his rule of faith doth not iudg of doctrine for the authotitie number of his companions but of the presumption he hath that the holie ghost doth infallibly assist him for this reason is moued to condemne all generall councells held since the yeare of our Lord 456. euen to this day yea the purer sort of Biblists improoue reiect cōdemne all councels celebrated in the Catholique church since the Apostles age ech of them is not asshamed euery moment to iudg condemne the whole Christian world in all ages of errors in matter of doctrine apperteining to faith because it squareth not to their fantasie can a greater presumption then this be imagined To conclude then wee may perceiue out of these consequences that the sole fundation wher vpon the Biblists ground the certaintie of their faith to be certaine motions which they say the holy ghost maketh in their mindes which causeth them infallibly to beleeue that they be taught by the holy ghost out of the scripture But what a manner of motion or annointment this is which the Biblists presume ro proceede of the holie ghost we may in some sort haue coniectured out of the foregoing consequences Seing then that ech Biblist hath taken vpon him such a heauie burthen weightie charge as to be bound vpon paine of eternall damnation to decide all controuersies apperteining to the integritie of faith They haue only two helpes for the discharging of their duties to witt the Bible praire whence they faine to fetch the holy ghost who sitting in ech Biblists mind as on à bench doth iudg of all doctrines Bibles whose sentence the Biblists doe most certainely infallibly feele in their soules so cleerely pronounced that they had rather beleeue that the holy ghost forsooke al councells fathers all doctors
that ech biblist hath witt learning leisure bookes sufficient for this purpose only noW I intend to inquire what certaine infallible foundation of faith the Biblists may haue out of this their rule of beleefe The first consequence NO Biblist hath any other rule of beleefe saue his priuate spirit consultinge the holy ghost out of the scripture what he is bound to beleeue in matter of faith Therfore the faith of the Biblists leaneth on three foundations to witt on praire on the holy ghost on the sacred text of the bible In so much that the holie ghost is the iudg of all the controuersies of faith The bible is the rule with out which that iudg doth not teach vs in matter of faith And praire is the condition with out which the holy ghost doth not certainlie instruct vs out of the bible This consequence needeth no proofe being euident of it self by graunt of the verie Protestants themselues al other Biblists Lutherans Puritans Anabaptists c. The Second consequence THe rule of beleefe is no other say the Biblists then by praire to consult the holie ghost out of the bible Therfore those supernaturall motions which the holy ghost stirreth vp in the mindes of the Biblists consultinge him by praire out of the scriptures are a sure argument whence they certainlie gather that they be taught by the holie ghost the true sense of the bible Proofe FOr albeit the certaintie of faith be founded on the authoritie of God reuealing the same neuerttheles that this bible conteines the pure word of God that this be the pure true interpretation of the said bible no man can certainlie infallibly know except that the holy ghost giue testimonie vnto him out of the said bible concerning the same which testimonie as biblists will is either a supernaturall illumination or some such like diuine motion of our mindes by which ech one may certainlie infallibly know that the holy ghost doth inwardly teach him out of the holie scripture Neither doth it infringe this consequence what some Biblists say That the text is cleere enough of it self needeth no gloss nor interpretation or that one text doth interprett the other for if this were so then the presupposed graunted necessitie of an inward annointement of the holy ghost in the mindes of the biblists which doth necessarilie include a supernaturall diuine motion in their soules wherby the spirit of God doth witnes vnto their spirit that such a sence of the text which their spirit so conceaueth is most true certaine infallible is quite taken away annulled It is moreouer most ridiculous senceles to say the holy scriptures haue a sence so cleere that ech biblist may of himself conceiue vnderstand the same when as more then these 1500. yeares the whole world hath beene busied about nothing so much as in disputing about debating which is the true sence of the sacred scriptures euen yet the same is in dispute among Christians will be disputed of till the day of doome yea euen amoung the Biblists themselues there be deepe deadly debates about the sence of the scripture which haue minced them into many sects ech contradicting the other that they resemble the foxes of Sampson who tyed all by the talles of their priuat spirit haue their heades of opinions in matters of faith looking contrary wayes which Surely could not happen to them if the text of the bible were so cleere that it needed no interpretation or that the holy ghost taught them out of the scripture which is the true sence of the same in regard that the holy ghost is not à spirit of dissention but of concord peace so that this is but a vaine excuse to say that the scripture is so easie that ech idiott may vnderstand the meaning of it neither doth it further the Biblists cause The Third consequence THat supernaturall motion of the holy ghost enlightning the mindes of the Biblists consultinge by praire the holie ghost out of the scripture is an argument whence they doe certainly infallibly draw that the holy ghost doth inwardly teach them the true sence of the sacred scriptures Therfore those motions ought to be certaine doubtles altogether diuine so free from error that ech idiott woman or man may dare yea is bound in conscience to beleeue vnder paine of eternall damnation that he is more certainely taught out of sacred writt by the holy ghost to discerne true doctrine from that which is false then were all the Pastors of the whole church of Christ the space of a 1500. yeares though gathered together in a generall councell approued by the Bishop of Roome Proofe BEcause ech Biblist as I said of what age sex or condition soeuer saue those that are not come to the vse of discretion or Want iudgment is bound vnder paine of eternall damnation to consult the holy ghost out of the bible whether the decrees of the whole church gathered together in so many generall councels doe agree to the written word of God or disagree from the same Neither is it enough to answer as many biblists doe that à generall councel can not err if it agree with the written word of God for the Biblists say that it may also disagree from the same therfore ech Christian ought to consult the holy ghost out of the bible whether that doctrine of councell or church doth agree therto or disagree there from ere he beleeue the same Nor maketh it to the purpose that many Biblists approue the first 4. generall councells though many doe not approue them as Puritans Anabaptists c. For the reason why they approue these councells is because they as they say haueing consulted the holy ghost out of the bible censure them not to disagree from the written word of God neither is it of less authoritie to approue councells out of the word of God then to reprooue reiect the same For the cause why Biblists approue the first 4. generall councels is not for any respect which they haue to the said generall councells as if they could not err in faith but for the testimonie of the holy ghost whose wonder full diuine motions ech biblist doth so feele in his soule that he doth infallibly confess himself to be taught by the holy ghost when out of the booke of the bible he iudgeth that the said 4. generall councells concord with the scriptures The Fourth consequence THe motion which God maketh in the harts of the biblists consultinge the holie ghost out of the scriptures is certainlie vndoubtedly diuine say they so that ech biblist is bound vnder paine of eternall damnation to beleeue most constantly that he is more surely truly taught by the holy ghost then al the pastors of the whole church assembled together in a generall councell approued by the Bishop of Roome Therfore the Biblists doe ouer much presume on the
tyme a certaine decree made in the yeare 494. In the first Roman councell vnder Pope Gelaâ—asius the first These all such like heresies we condemne which were taught by Symon Magus Nicolaus Gerinthus Marcion Basilides Ebion Paulus Samosatenus Protinus Bonosus with others who infected with such like errors fell froÌ„ the church we also condemne Montanus with his impure followers Apolinard Valentinus or Manicheus Faustus Africanus Sabellius Arrius Macedonius Eunominus Nouatus Sabbatius Caelestiê° Donatus Eustakius Iouinianus Iulianus GelaneÌ„sis Celestinus Maximê° Priscilianus of Spaine Nestorius of Constantinople Lampetius Dioscorus Eutyches Both the Peeters wherof one defiled the church of Antioch with heresies the other the church of Alexandria Acatius of Constantinople with his consorts and all other hereticks there disciples together with scismaticks with whatsoeuer they haue taught writt as also those hereticks whose names be not registred which we command to be not only reiected but also rased out for euer by euery Catholique Apostolique Roman church whom with all their followers we acknowledg to be euerlastingly coÌ„demned vnder the band of an anatheme neuer to be loosed Thus Pope Gelasius with the fathers of that councell The Third consequence NO ecclesiasticall iurisdiction is extant weither of Preaching the word of God nor of administring Sacraments which ech Christian ere he submitt himself to that iurisdiction is not bound in conscience first to consult the holy ghost out of the scripture so iudg whether the said iurisdiction be iust to which they may submitt themselues or els vniust whose yoacke they may shake of Therfore euen from the Apostles tymes to our dayes no true publique worship of God was extant practised in the church of God Proofe FOr that worship of God which hath hetherto beene publiquely practised in the church of God as wel concerning the preaching of the word as the administration of SacrameÌ„ts other publique ecclesiasticall rites apperteining to religion or the pietie of the faithfull towards God was alwayes decided gouerned by the Bishops Pastors of the church but especialy principaly by the fathers that were assembled in generall coÌ„cels with an vsurpation of a supreme power ouer all Christian beleeuers which if conforme to the rule of the Biblists it be a most detestable tyrannie contrarie to the word of God no doubt also but such a manner of worshipp wherwith God was serued was execrable detestable Nor is it enough to oppose this consequence to auerr that many Biblists liued in euery age who detested that tyrannicall dominion for I graunt this These men I say were they whome as I aboue mentioned so many generall councells condemned for hereticks which if the Biblists would haue to apperteine to there church lett them looke with what conscience or colour they can approoue theire heresies when as it is most certaine that in doctrine of faith they did extreamely disagree from the beleefes which the Biblists that be now a dayes doe hold profess The Fourth consequence ALl generall councels in what manner soeuer they were celebrated in the church of Christ exercised a tyrannicall dominioÌ„ ouer the whole church of Christ coÌ„trary to the word of God neither was there euer extaÌ„t in the world since the Apostles dayes any true publique worship seruice of God Therfore the true church of Christ euen from the Apostles tymes to these of ours lay hid lurking in inuisiblenes being vnknowen both to herself the world Proofe FOr that assembly of Christians which from the Apostles dayes downwards to our tyme was most conspicuous to the world worshiped serued God either deceiued or compelled to doe so with a detestable tyrannye of Bishops that theÌ„ ouerswaied the church as Biblists say and those only which refused this their tyrannie were diuided into innumerable sects dissenting from ech others in essentiall matters of faith which by lilte lilte were reduced to nothing Therfore lest we be compelled to say That Chist for so long time had no church at all in the world either wee must be forced to say that the same was the church of Christ or els for want of better reason auouch an absurditie say that the church was all that while vnknoweÌ„ both to it self the world lay hid lurking in inuisiblenes as many Biblists doe not stick to auouch impudently blabber THE SEVENTH CHAPTER The conclusion of the Author ANd thus far Biblist my freind I haue goe on to sett doune those absurdities which spring out of thy rule of beleefe which each one may with ease deduce at leisure albeit I haue past by many more difficile but no less true Now I would haue thee for thy credit conscience sake to free this thy rule froÌ„ that frightfull impietie phrensie with which it seemeth to be braÌ„ded this by a more learned aunswer if thou canst Which I thinke will be no smal paines to doe which I doe deeme can be done by no other meanes then either by a flatt denial of thine owne antecedents or of my consequences both which will be fowle enough But lest thou deteine thy selfe in thine answer It is not a miss I admonish thee that I haue laboured whole 26. yeares about the studie of the bible haue euer sought to finde spie out the truth with a most sinceare spotles intention of mind to this end euen from my childhood forsooke my father my mother all the snares and allurements of my temporall commodities which I might haue enioyed in the world loading on my shoulders a sore heauie cross haue thus followed Christ yet neuerheles I haue hetherto esteemed iudged out of holy writt that the authoritie of the holy church concerning matters of faith is infallible But now shoulde I admitt a diffrent rule of beleefe to witt that of thine I perceiue full well what difficulties Would ensew ther vpon which are the same mentioned by me to which I demaund of thee a satisfactorie reply though I scarse can imagine what meanes thow hast to performe the same except thow wilt perswade me to turne about like a mil-hors from the spirit to the Bible from the Bible to the spirit in a perpetuall circle for if thou remitt me to praire the inward annointment of the holy ghost or to some sacred scriptures or glosses which thou or thy compannions make vpon the Bibles text freind Biblist I would haue thee not to forget that thow beleeuest both thy self and al thy comarades to be prone to errors in matters of faith may flatly err therfore in this important busines of faith I neither ought nor can in conscience giue credit vnto thee or thine Nor canst thow gather if after that I haue examined cyfted thy sentence about matters of faith euer out of the bible that the eies of my mind bee dimmed can not see so cleere as thine because I haue not prayed implored the assistance of the holy ghost for I would haue thee know that for the space of these 26. yeares the 36. part more of ech naturall day hath beene by mee spent in watchings prayres seruinge God night day But should I giue which can not be graunted that the church may faile defile it self with errors therfore the authoritie of the same were to be renounced neuertheles I see no reason wherfore I should presently submit to your opinion subscribe to that priuat spirit by which you boast your selues to be inwardly inspired taught yea rather in this case I should doubt whether that the seripture you follow were sacred or not for hetherto with S. Augustin I had not beleeued the scriptures had not the authoritie of the church mooued mee But to faine that the holy ghost forsooke the whole church of Christ so many ages is only assistant to me a vile sinner that I only may not stray from the truth where all cuncels fathers and Churches erred not rashlie as you surmise fredne Biblist but prudently abhorre denyt esteeme it à more then Luciferian arrogaÌ„ce in à maÌ„ to sou aunt him self yet should I lett this pass as thow wouldest haue it that is that thy rule of beleefe is both coÌ„sonaÌ„t to the scriptured the inward annoinmen of the spirit what thinkest thow may bee vrged in this case This at least that vnless thow freest the same froÌ„ the infamie which it hath incurred for the aboue deduced coÌ„sequences I must be forced to affirme that the Bible is not sacred but profane your spirit not holie but hollow your Christ not à Sauiour but à seducer nor any man of à sound iudgement can censure otherwise Wherfore except you in such sort stint my consequences that they can not be able to follow the antecedents at the heeles etther freind Biblist you must againe retourne to the authoritie of the Church whence you are departed or quod ahsit quite turne from Christ Fare you wel and see wherto this your spirit aimeth with you Consult so carefully FINIS