or forme of true doctrine which they had learned and is committed to them The doctrine which they receaued froÌ„ the beginning VVhich was first euangelized to them Or the precepts of the Apostles and ancients Or rather of our Sauiour deliuered by the holy Prophets and Apostles And the word of God which remaines for euer That the knowledge of this rule or doctrine of fayth is presupposed to the true knowledge and vnderstanding of scripture is proued both by scripture and reason By scripture the Prophet Isay sayth as S. Cyprian and S. Augustine do both of them read and vnderstand it Except you belieue you cannot vnderstand that is sayth S. Cyprian the Iewes cannot vnderstand the scripture except they first belieue in Christ S. Augustine sayth There be some of you who vnderstand not and therefore they vnderstand not because they belieue not let vs first adhere by Fayth that we may be reuiued by vnderstanding And in another place Fayth must go before Vnderstanding that the vnderstanding may be the reward of Fayth Therefore Fayth and the rule of fayth is necessary before the vnderstanding of Scripture Secondly the Scripture for the sense is a Booke sealed with seauen seales these seales none can open but he who hath the key of Dauid This key of Dauid is giuen only to them who are faythfull with Dauid therfore the key of faith is requisit to the opening the sense of the booke of scripture which is confirmed by S. Hierome who alleadging the same words sayth The Law is spirituall and requires reuelation that it be vnderstood For proofe of which he produceth the example of the Eunuch who read but vnderstood not the scripture till Philip did expound it to him made him faythfull and so became of a scholler a Maister Thirdly Euery learned Scribe in the Kingdome of Heauen is like to a man the maister of a family who bringeth out of his treasure new and old The Scribes were the Maisters and Interpreters of scripture but they were in the kingdome of heauen that is in the Church by Fayth and so did interprete the new and old Testament which S. Augustine alleadging to the same purpose against the Manichees sayth You vnderstand not because you belieue not as sayth I say for you are not instructed in the kingdome of heauen that is in the true Catholike Church of Christ for if you were you would produce old and new out of the scriptures Therfore one must be a scholler in the Church by fayth before he can come to vnderstand the scripture as a Maister Fourthly S. Paul sayth to Timothy Thou hast learned holy scriptures from thy infancy which are able to instruct thee to saluation by fayth which is in Christ. If the scriptures instruct by Fayth then Fayth is prerequired before we can be instructed by them or vnderstand them Fifthly the holy Fathers and Doctours of the Church haue by the breach of this rule as a signe discerned Heretikes and by the authority of it as a strong argument confuted the same Thus were discerned Marcion Valentinus Câ—rinthus and Basilides by their deprauing the rule of truth witnesse Irenaeus Thus Paulus Samosatenus by his forsaking the Canon of the Church and flying to strange and adulterous doctrine Thus Montanus by his vttering strange words contrary to the custome of the Church deriued by tradition and succession from the Apostles witnes of both Eusebius Thus Nestorius by forsaking the ancient doctrine and introducing of new witnes Socrates And thus all Heretikes by their forsaking the rule of Christianity witnesse S. Augustine They being all esteemed to haue truth on their side who walke according to the rule which the Church receaued from the Apostles the Apostles from Christ witnes Tertullian Thus did S. Hierome confute and confound the heresy of the Luciferians by the light of the Sunne of the Church Gregorius Nazianzen the same by the doctrine abhorring the same S. Basil the Eunomians by the vnwritteÌ„ tradition of the Church Athanasius the Arians by the authority of the Orthodoxe Church and his ancestors opposite to them and abhorring their doctrine S. Epiphanius the Melchisidechians by the tradition of the Apostles and succession of doctrine The Millenarians by their transgressing the limits of the holy Church of God and the hope of Propheticall and Apostolicall tradition in fayth and doctrine And the Demerâ—s and other Heretikes by the style of Christianisme and the phrase of the Apostles receaued from the Fathers S. Augustine the Pelagians by the grounded custome of the Church hastening to baptisme infants By the most ancient knowne and vndoubted rule of Fayth truth And by the authority of the Church so commended in scrâ—pture The Donatists by the authority of the Church and by apostolicall Tradition And both Irenaeus Origen and S. Augustine did confute all Heretikes by the tradition of the Apostles manifest to the whole world in the Church sayth Irenaeus By the Ecclesiasticall tradition dissented off by none sayth Origen By the Catholike Church whose not receauing any opinion is sufficient sayth S. Augustine to confound any heresy Therfore the doctrine and practise of the ancient Fathers was to discerne and confute all Heretikes by this rule of Fayth Sixthly the same is proued by Reason because the scripture is the booke of the faythfull not the faithlesse therefore as it was writ to the faythfull as the conuerted Iewes Romans Corinthians c. so it is vnderstood truely only by the faythfull as the Christians not by the Infidels as the Iewes Turkes and Heretikes who haue and read the wordes but vnderstand not the sense meaning because the veile is yet ouer their eyes in the reading of it for want of fayth therefore the letter that is the words and reading of it doth kill them and is to them a ministration of death and only the spirit that is the vnderstanding of it doth giue life to them who haue fayth Of which necessity of Fayth prerequired to the vnderstanding of Scripture see Stapleton de principijs Doctrinalibus where the same is further proued out of the ancient Fathers testimonyes to wit S. Augustine Irenaeus Origen Athanasius Cyrill of Alexandria Theodoret and Vincentius Lyrin who sayth that the holy and learned men did interprete the holy Scripture according to the traditions of the Catholike Church and the rule of Catholike fayth And againe That the line of propheticall and Apostolicall interpretation must be directed according to the rule of the Catholike and Ecclesiasticall sense Which and much more he alleadges against the custome of Heretikes who haue alwayes the Scripture in their mouth and out of it do confirme their errours Out of which may be inferred how vntruly and fraudulently the Protestants do generally auerre that in the scripture the spirit of God is and is to be sought
writinges let him peruse the foresaid Collation where he shall find at large Gods expresse wordes that God wills not iniquity their expresse wordes that God wills iniquity Gods words that God doth not worke iniquity their wordes that God doth worke iniquity Gods words that he doth not coÌ„mand man to sinne their words that God doth command a man to sinne Gods words that God doth not tempt to euill their wordes that he doth tempt to euill Gods wordes that God doth hate all who worke iniquity and their wordes that he dâ—tâ— noâ— haâ—e them Gods wordes that he doth not â—ustify a wicked man remaining wicked their wordes that he doth iustify such a one Gods word that he is angry with the faythfull when they sinne their word that he is not angry with them Gods word thâ—t God is delighted with good workes their wordes that he is not delighted with good workes Gods words that God is worshipped with good works their wordes that he is not worshipped with them Gods wordes that God is pacifyed pleased with good workes their wordes that he is not pacifyed nor pleased with them Gods words that God will haue his Commandments kept their wordes that he will not haue them kept Gods words that God will haue mercy vpon all men their wordes that he will not haue mercy on all men Gods wordes that God doth loue all men their wordes that he doth not loue all men Gods words that he will haue all men to be saued their wordes that he will not haue all men to be saued Gods wordes that God wills not the death of a sinner their words that God wils the death of a sinner Gods wordes that God made not death their wordes that he made death Gods wordes that God hath no need of sinners their wordes that God hath need of sinners Gods wordes that God damnes men for their sinnes their wordes that he doth not damne them for their sinnes Gods wordes that God can do all thinges their wordes that God cannot do all thinges All which contradictions being in the forecited booke place expressed in the wordes of God in Scripture in the wordes of the authours themselues out of their owne writings and that only in one article concerning God to omit many other such like contradictions concerning Christ Scripture Church Sacraments Fayth good Workes in generall and particuler Sinnes Iustification Free-will the Commandements Heauen Hell and others in particuler to the nuÌ„ber of 250. in the same authour expressed in the wordes of Scripture and the Protestant authours themselues do euidently conuince that in most points of controuersies expresse Scripture is against them of which also some particuler instances are giuen in the former part of this Treatise and that they doe make God who is truth it selfe a false lying or dissembling God in his holy word holy Scripture which they would seeme so much to esteeme and honour SVBDIV. 6 Protestant Doctrine of Predestination makes God a most cruell Tyrant THAT this Protestant doctrine doth make God cruel most cruell and more cruell then any Tyrant in this world shall by these their positions and doctrine before proued appeare 1. In that they affirme God to haue imposed vpon man lawes impossible by him to be performed as the ten Commandements and for the breach of them to haue inflicted paines intollerable as hell-fier 2. In that they affirme God to haue ordeined appointed and created that vpon his owne meere will and pleasure without any demerit so much as in them foreseene the greater part of mankind to be damned for euer in the torments of hell 3. In that he hath taken from these men freedome of will and ordained decreed forced and necessitated these men to sinne that for this siâ—ne he might damne them and for the same hath damned and doth still damne many By which doctrine is taken away from God his chiefest attribute of mercy which is aboue all his workes and is attributed to him the chiefest property of the Diuell which is extreme cruelty For first if God do make lawes which are impossible to be kept and inflict punishment which is intollerable to be endured for the breach of them then are Gods lawes more seuere then were the laws of Draco the Athenian who made lawes so cruell that he inflicted death equally vpon all offences as well lesse as greater as well for taking a bunch of grapes as for stealing a great treasure as well vpon those who were only idle as vpon those who were murderous because sayd he the least offence deserued death a great offence could not haue a greater punishment then death for which Demades sayd such lawes were to be writ not with inke but with bloud and Solon did after seauenteene yeares abrogate them all and made new but according to this doctrine Gods lawes inflict a death not temporall but eternall and paines not for an hower but for euer as well for euery idle word as for an horrible murder as well for stealing a penny as a thousand pounds as well for an vnuoluntary suggestion to sinne as a voluntary consent act or custome of sinne and which is more for not doing that which was impossible for them to do or for committing that which God himselfe forced them to commit Memorable are the tyrannies of the Herods in holy Scripture Of Herod the King who to kill one most innoceÌ„t kild all the innocent children about Bethleem Of Herod the Tetrarch who to please a dancing Wench cut off the head of a holy S. Iohn Baptist And of Herod â—grippa who to please the people kild S. Iames would haue kild S. Peter if the Angell had not freed him out of prison Memorable are the crueltyes of Adonibezec who cut off the fingars and toes of 70. Kinges and fed them with scraps vnder his table Of Abimelec who kild vpon one stone the seauenty sonnes of Ieroboall Of Amman who would haue kild all the Iewes in all the kingdome of assuerus in one day Memorable were the cruelties of Hannibal who of dead bodies of the Romans made a bridge and of his wife who said that a Ditch full of bloud was a gratefull spectacle Of Mythridates who with one letter caused foure score thousand Roman Merchants to be kild at one tyme in Asia Of the Hetrurians who tyed the bodies of the liuing Romans to the dead that the one might dye by corruptioÌ„ of the other Of Atrius who kild cut in peeces boiled and set before his brother Thyestas his owne children to eate Of Ptolomy of Aegypt who kild his owne sonne Memphis borne of his owne sister and wife Cleopatra and sent the head handes and feet to his mother for a present Of the Emperour Nerâ— who set Rome on fire desired to see all the world on the like fire and wished that all the Cittizens had but one head that he might cut it off at
their owne priuate spirit iudgement and opinion for matters of fayth religion preferring it before the sentence of the whole Church and Pastours of it are Heretikes sinnefull subuerted to be auoided according to S. Paul but such are all those who make their priuate spirit the rule and iudge of their fayth religion and exposition of Scripture as is apparent because neglecting the direction of the spirit of God which directs his whole Church they preferre before it their own priuate spirit which directs themselues therefore are iustly condemned and so to be auoided as Heretikes Out of diuers places of Scripture condemning the relying vpon our owne iudgement SECT VII THE last proofe which I will vse is out of these places of Scripture which as in generall they exhort vs not to be wise in our owne conceit nor to trust in our owne opinion iudgement so in particuler they do condemne this relying of euery man vpon his priuate spirit which is nothing els but his conceit and opinion First the Wiseman sayth Leane not vpon thy owne prudence be not wise in thy owne conceit The way of a foole is right in his owne eyes but he that is wise heareth counsaile There is a way that seemeth to a man iust but the later end thereof leades to death◠I say sayth VVoe to you that are wise in your owne eyes and prudent before your selues Moyses sayth You shall not doe there the thinges that we do heere this day euery man that which seemeth good to himselfe Of all which S. Paul giues a reason and denounceth a punishment because hauing not glorified God they are become vaine in their imaginations and their foolish hart hath beene hardened for saying of themselues that they be wise they are become fooles And to them that are of contention obey not the truth wrath and indignation In the flame of fire giuing reuenge to thē that know not God and that obey not the Ghospell Out of which places I argue thus They who leane on their owne prudence are wise in their owne conceit are vpright in their owne eyes are wise and prudent before themselues doe that which seemes good to themselues say themselues are wise these become vaine foolish contentious hard-harted know not God obey not truth resist the Ghospell and are cursed according to holy Scripture But such are all they who in mysteries of fayth in matters of religion and in expositions of Scripture forsake the direction of the spirit of God promised and giuen to his Church and rely and depend vpon their own spirit or self seeming conceit who by it choose their fayth and vpon it ground their saluation as all Protestants do who are guided by this priuate spirit therefore in this miserable and desperate case of ignorance vanity folly obstinacy and cursednes are all those who in their fayth religion and exposition of Scripture are thus guided directed and instructed by their priuate spirit And if these sayinges of Scripture be verified in affaires morall or domesticall publique or politique which are in the compasse of our naturall iudgement reason of which they are properly vnderstood and in which experience also teaches that they who in any arte science or negotiation most rely vpon their owne iudgement and follow their owne wayes do often commit the greatest errours and fall into the deepest dangers wheras they who are aduised by others and goe the ordinary way doe for the most part proceed more securely and succeed more prosperously Then much more is the verity of them confirmed in mysteries of fayth which are aboue our capacity in verities of religion which are not measured by reason and in explication of Scripture which is a booke sealed and that with seauen seales which none in heauen or earth could open or looke vpon but the Lambe nor any spirit interprete it but that which did make it In all which euery mans proper iudgement must needes be weake and euery ones priuate spirit doubtfull whether it can attaine to the true and proper vnderstanding of them All which is confirmed by the authority of that famous Doctour S. Augustine who sayth Quis mediocriter intelligens non plané viderit c. VVho though of meane capacity doth not plainely see that it is more profitable and secure for the simple to obey the wise then to liue according to ones owne direction and if this course be safer in small matters as in tilling of ground marrying of wiues education of children and ordering of ones family much more it is in religion for humane thinges are more easy to be knowne and in diuine things there is more danger of sinne and offence And againe No science or trade though meane and easy is learned without a Maister what therefore can be more audacious and temerarious then to seeke to vnderstand bookes of diuine mysteries without Interpreters And againe Men to vnderstand a Poet do seeke for a maister Asper Cornutus Donatus and others and darest thou without a guide aduenture vpon the diuine bookes which be full of diuine mysteries as all confesse and darest thou giue thy iudgement or interpretation of them And thus is this priuate spirit defining of fayth decyding of controuersies and determining of religion confuted by authority of holy Scripture expresly confuting and condemning it and the aforesayd function assigned to it He who wil see more testimonies to proue the right Iudge of controuersies and the infallible interpreter of Scripture which are the authority of Gods holy Church and the chiefe Pastours of it let him read Bellarmine where he shall see the practise and testimony of antiquity and the euidence of reason all at large cited for the same THE PRIVATE SPIRITS INTERPRETING OF HOLY SCRIPTVRE AND Iudging of Mysteries and Controuersies of Fayth confuted by the testimony of holy Fathers CHAP. III. WE haue confuted this pretended power and authority of the priuate spirit by the authority of Gods holy Word it remaines that we do the same by the testimony of ancient holy Fathers For which we may note that as S. Augustin alleadging the Fathers before him against the Pelagians sayd That he would not assume to himselfe to alleadge the sentences of all Fathers nor yet all the sentences of them whome he alleadged but some sayings of some few which yet are such as will cause our aduersaries to blush and yield if eyther feare of God or shame of man will ouercome so great an obstinacy in them So we will not vndertake to alleadge either all the Fathers or al the testimonies of those whom we alleadge no more then we haue done al the Prophets or Apostles or all the authorities of them whome we haue cyted which labour in both we leaue to thē who are more expert in both yet I hope we haue collected some and those in euery age such as being wel pondered
who receaue both the old and new Testament but interpreted according to Mahomets Alcaron and also by all Heretiks who seek to fill their books not oÌ„ly with words of Scripture but sayth Vincent Lyrin with thousands of testimonies thousands of examples thousands of authorityes out of the Law the Psalmes the Prophets the Apostles which expounded after a new and ill manner would thereby throw downe soules from the tower of Catholike fayth to the pit of wicked heresy being as our Sauiour sayth of them false Prophets or teachers who vnder the garments of sheep that is sayth Vincent Lyrin the wordes of the Prophets and Apostles are rauenous VVolues infesting the fold of the Church and deuouring the flocke of Christ and saying Christ is heere or there that is as Origen expounded it in this or that text of Scripture who thus transfiguring themselues into the shew of Apostles or preachers of Christ do labour to transfer the people into another Ghospell who depraue the Scripture to their owne and others destruction And by the wordes of the Law sayth S. Ambrose impugne the Law and do frame a false sense of the wordes of the Law that they may confirme their owne peruerse opinions by the authority of the Law Against al whome we may note the wordes of S. Hilary saying That Heresy is about the vnderstanding not the text of Scripture the sense not the words is the sinne And of S. Hierome That the Ghospell is not in the wordes but the sense of scripture not in the outward rine but in the inward marrow not in the leaues of wordes but in the root of the sense SVBDIV. 2. Who haue authority to make the Interpretation of Scripture SEcondly this sense and meaning of scripture because it is not facil and easy to be knowne to all by reason of the great obscurity in the wordes the great fecundity in the sense and the great profundity in the mysteries or articles belieued which cannot by euery one nor by any one without the assistance of the same spirit which penned it be vnderstood therfore is necessary some authentical certain and infallible authority for the true vnderstanding of this authenticall certaine and infallible sense of scripture This authority because it is in the Catholike Church chiefly in the Pastours and Prelates of the same for the better gouernement of it in true doctrine vpon whom God hath bestowed the infallible assistance of his holy spirit as is afterward proued therfore their authority is necessary for the finding out the true and certaine sense of scripture Whensoeuer therfore the chiefe Pastour or Pastours of the Church vsing the meanes for it appointed of which in the next proposition do either ex Cathedra or in a Councell confirmed approued or by a generall consent propose deliuer and declare any sense or exposition of scripture as true and to be belieued as an article of faith in any controuersy against heretikes then is that sense to be receaued for their authority as authenticall certaine and infallible From whence ensues that though in matters of Philosophy and reason we must rather attend what is said theÌ„ by whome it is said and respect rather the force then the authority of the person who sayes it yet in matters of faith we must first respect them who preach and the authority and commission of their person and by it iudge of their doctrine preached For if the person be lawfully sent if he haue lawfull commission if he be a lawfull pastour not deuided by heresy or schisme from the whole body then the people are to attend to him and for his commission to receaue his doctrine but if he want mission commissioÌ„ if he teach of himselfe and his owne authority if he produce the doctrine not of the Church-proposition but of his owne inuention let him teach what he wil proue it how he wil he is not to be heard nor belieued by the common and vulgar people to whom it belonges to be obedient subiect to the authority of their Pastour not to iudge of the verity of his doctrine more then in generall whether it be consonant or dissonant from the vniuersally receaued doctrine of the Church for they are to obey their Pastours to remaine in the same rule in the faith first deliuered in that which they heard from the beginning to auoid profane nouelties of words not to receiue any other Ghospel or doctrine but that which they learned and receaued from the beginning leauing the particulars to the testimony of others either equal to their pastour in function or superiour to him in authority Which point is to be noted against the Manichees of old and the Protestants of late who respect not the authority of the Preacher but the force of his reason attend not to the commission of the Pastour who he is that teacheth but to the plausibility of his doctrine what it is and how far it is pleasing to their priuat spirit disposition or iudgment SVBDIV. 3. What meanes are to be vsed to make this Interpretation and of foure Rules of infallible interpreting of scripture Thirdly The meanes which are to be obserued vsed and followed by these Pastours or Prelats for the securing vs of this true sense of scripture are these 1. The rule of faith that is the Catholike and vniuersally receiued doctrine of faith and piety which was deliuered by the Apostles receiued by posterity 2. The generall practise or obseruatioÌ„ custome or tradition of the whole Church in pointes where the doctrine is not certaine 3. The auncient exposition or consent of the holy fathers and doctours of the primitiue Church where the former do not appeare 4. The decrees and definitions of the Councels either generall or prouincial approued by generall and the conformity to them in all expositions doubtfull Thâ—se are as so many rules or conducts according to which the certaine and authenticall sense of scripture is by the Pastours of gods Church to be squared and guided First that the rule of fayth is to be presupposed obserued and followed in the finding out the true sense of scripture is proued 1. This rule of Fayth is by S. Paul who often doth mention it called sometymes a rule which bringeth peace VVho haue followed this rule peace be on them Sometimes a rule in which they are to remaine to auoid dissentions Let vs remaine in the same rule that we may iudge the same Sometymes his rule which he deliuered to them and by which they are to increase in fayth Your fayth increasing according to our rule Sometymes a reason of Fayth according to which is giuen the guift of prophesy or interpretation of scripture Donations or prophesy according to the rule of Fayth And in effect it is no other but the doctrine they receaued the fayth preached through the whole world the disposition
expounded by their priuate spirit containes all the articles of their fayth We Catholiks do professe to belieue first al that which haue been wrot by the Apostles or Prophets in holy Scripture that in the whole bookes of Scripture as anciently they were by a Councell of Carthage S. Augustine others receaued all in that sense as it was by ancient Church expounded 2. all that which hath been by the same Apostls deliuered to posterity by word of mouth and tradition 3. all that which hath beene declared to vs out of Scripture or Tradition by definition of generall Councells 4. all that which by continuance of practise hath beene by holy Church euer reuealed 5. all that which by vnanimous consent of holy and learned Doctours Fathers and Saints hath beene belieued in this we differ and haue the aduantage for the articles we belieue Secondly for the formall obiect of finall resolution of Fayth they belieue what they belieue eyther for that their sense doth so perceaue it or for that their reason doth so persuade it or for that their priuate spirit doth so suggest it and so they make their sense or their reason or their owne priuate spirit and phantasie the formall motiue and finall resolution of their Fayth We belieue what we do belieue for that God hath reuealed it and that not a new and to some one in particuler but anciently to the Apostles and by them generally to all their successours and by successiō to vs so that our doctrine and our beliefe of it is grounded not vpon any our owne sense our owne reason our owne priuate conceit all most fallible and most subiect to illusion and deceit but vpon Gods diuine reuelation as he is the prime verity and verity it selfe and that not newly but of ancient euer since Christ reuealed that not personal made to me or one alone but Apostolical first reuealed to the Apostles themselues that not priuate to euery one seuerally but generall to all faithfull vniuersally that not interrupted at certaine tymes by fits and to certaine persons made knowne but continued by succession at all times by all faithfull and in all places receaued that not fallible without ground subiect to priuate illusion but most infallibly grounded vpon diuine reuelation and Church proposition subiect neither to be deceaued nor yet do deceaue and in this we differ and haue the aduantage for the meanes of Fayth eternall Thirdly for the inward assistance of Gods grace and the cooperation of it they challenge only certayne motions or flashes of a fickle spirit which whether it be by illumination or illusion whether of grace or nature whether supernaturall of God sensuall of nature or diabolicall of Sathan they haue no meanes to discerne or ground to be certaine and by it as dust by a whirle wind they are carryed vp and downe in a round without freedome reason or operation of their owne to what fancy and conceit it violently wheels and forces them We are assisted and enabled by the diuine guift of an internall and permanent spirit or habit of faith which infused into vs and alwayes remayning in vs is at any instant ready with vs and the cooperation of grace in vs to worke both a pious inclination of the will to dispose it without obstinacy obediently to consent and also an actuall assent of the vnderstanding illuminating and enabling it firmely to assent to what is reuealed and proposed Also we admit and receaue besides this habituall Grace other actuall and diuers motions of grace and of it some either excitant first to excite moue vs or adiuuant to assist vs being moued some either operant which workes in vs without vs and our cooperation or cooperant which workes in vs togeather with vs and our cooperation with it some either sufficient by which we are enabled to be conuerted or efficient by which we are actually conuerted And in this we differ from them and haue the aduantage for the meanes of faith internall both for the will and vnderstanding Fourthly for the credible testimonies and motiues of persuasion which may in reason persuade any man prudently to accept any religion as worthy of credit They haue not any which may either induce any which was neuer of it nor reduce any which are fallen from it or establish any who are entred into it that their faith doctrine and religion is credible as is before proued We haue many those forcible reasons perswasions and credibilities which may in prudence persuade any Pagan neuer admitted to it or Heretike reuolted from it or Catholike setled in it that our faith doctrine religion and Church may and ought prudently to be accepted is credible and worthy of beliefe We haue Vnity with the ancient and primitiue Church with the learned and holy Doctours and Fathers with the holy Saints and Martyrs whose faith and life we professe to imbrace imitate We haue Vnity with one head our chiefe Bishop and Pastour whose definitiue sentence doth resolue our doubts doth decide our controuersies doth end our contentions in faith and manners We haue Vnity of faith among our selues all of vs though distant in place though different in manners though contending for temporall state or dominion yet liuing and agreeing in obedience to one spirituall Superiour in vnity of one faith in conformity of one seruice sacraments and ceremonies We haue Sanctity and Holynesse both of doctrine which giues holy precepts and rules to auoid sinne for the loue of God feare of hel to seeke perfection by mortification internall supressing our selfe-will selfe-loue and selfe-conceit and externall taming our passions affections with pennance of fasting watching discipline and the like And also of Good life by frequent exercise of prayer meditation contemplation by dayly practise of pennance of patience in persecution by perfect resignation to holy Obedience Pouerty Chastity We haue Miracles those frequent apparent of prophesying curing of all diseases raising dead dispossessing of Diuels the like all wrought in confirmation either of our faith or sanctity all for the conuersion of Pagans and Heretikes of which in all ages tymes we haue many memorable of most nations now Christian conuerted to our Religion We haue Vniuersality not only of Name by retayning the title of Catholikes by which we are vsually distinguished from al sects no sect doth vsurpe it to distinguish them one from another but also of Place as being generally dispersed in all the parts of the world Europe Asia Africa America and also of Tyme as being reputed the old Religion and being indeed so old as haue byn yeares since Christ his Apostles who institued and imbraced it We haue continued Succession and Ordination of Prelates and Bishops manifestly orderly deduced
seriously discussed may suffice to satisfy the Reader that in their iudgement this priuate spirit is an vnfit Interpreter of holy Scripture and an vnable iudge to decide matters of Fayth Secondly we may note that though none of the ancient Fathers did in particuler write of this subiect nor yet on set purpose confute it yet these sayinges and sentences of theirs sought and picked out as so many dispersed flowers of their seuerall gardens and coupled togeather as into one nose-gay may serue for a taste of their generall opinions iudgement in this matter especially since their assertions were neuer contradicted nor their persons euer censured by any for them Thirdly we may note that those Fathers who doe either attribute this prerogatiue of interpreting Scripture to the Church or Pastours of it as the most cyted by Bellarmine before quoted doe or derogate the same from all humane and proper wit and iudgement as some of these heere cyted in their words do do both of them as much as if in expresse tearmes they had done it condemne this priuate spirit and power of it as incompetent for a Iudge of Fayth 1. because they who interprete Scripture and assigne the Fathers Councells or Church for approued and authorized Iudges in this case must needs condemne those who forsake them and oppose themselues and their iudgement against them which all they doe who rely vpon their priuate spirit and prefer their iudgement of it before the iudgement of the Church and Fathers 2. Because all who are guided by this priuate spirit and rely vpon it doe in effect rely vpon their owne iudgement and opinion and so either erroneously mistaking themselues or abusing the spirit do insteed of the spirit of God make their owne conceit fancy or imagination the iudge and vmpire of all These being supposed we will descend to particulers and cyte some of these Fathers and their testimonies in thei◠seuerall ages First therefore to begin◠〈◊〉 the first age of the Apostles to descend downe 〈◊〉 S Clement the scholer of S. Paul and coetaneall with the Apostles sayth It is to be obserued that when the law of God is read it ought not to be read or vnderstood according to the meaning of euery mans owne wit for there are many thinges in holy Scripture which may be wrested to that meaning which euery one volūtarily presumes to frame to himselfe but this cannot be Loe the sense which euery ones wit and iudgement which they call their spirit presumes to frame cannot be a true and infallible sense of Scripture In the second age Irenaeus a Doctour and Martyr whō S. Hierome calles Virum Apostolicum an Apostolicall man speaking of the Heretiks of his tyme sayth Euery one sayth that his owne fiction which he hath deuised of himselfe is wisedome that he vndoubtedly vnspottedly and sincerely doth know the hiddē mysteries These Heretikes made the inuention of their own braine the vndoubted spirit of wisedome to vnderstand the hidden mysteries of Fayth Tertullian speaking of Heretikes who differ among themselues sayth Euery one doth tune what he receaues according to his owne liking in the same manner as he who taught them made it according to his owne liking Againe shewing that diuersity of doctrine brings corruption of scripture he sayth They who are resolued to teach otherwise then the Church must change the meanes of doctrine that is scripture since how came the heretikes to be strangers and enemies to the Apostles but by the diuersity of doctrine which euery one according to his owne liking either made or receaued Againe VVho are rauenous wolues but subtill senses and spirits that lye close to molest the flocke of Christ VVho are false Prophets but false Preachers VVho are false Apostles but adulterous Ghospellers Againe He is to be counted an Heretike who forsaking that which was first doth choose to himselfe that which was not before Againe Heresy is called in Greek of Election by which one chooseth to beginne or follow it therefore S. Paul sayd that therefore an Heretike was damned because he chose to himselfe that for which he is damned It is not lawfull for vs to introduce any thing vpon our owne opiniō nor to follow that which others introduced vpon their owne opinion And he calles Adams sin an Heresy because he chose it rather vpon his owne then Gods election Heere are deceitful spirits euery one 's owne spirit liking will purpose resolution opinion and election described to be that which makes men Heretikes and strangers from God rauenous Wolues false Prophets and adulterous Ghospellers and damned Heretikes and changes the sense of Scripture Out of which the same Tertullian affirmes That heresy is a matter of humanae temerity not diuine authority which alwayes so amends the Ghospell vntill it corrupt it That all doctrine is true not which came from a priuate spirit but which agrees with the Apostolicall mother and originall Churches and that is without doubt to be held which the Church receaued from the Apostles the Apostles from Christ Christ from God all other doctrine is preiudicated as that which sauoureth against the verity of the Church of Christ. Againe That to deale with Heretikes by Scriptures is but to turne ones stomacke or breake his braine to loose his speach by contending to rayse choler by hearing their blasphemy since what the most expert Scripturist can alleadge they will deny and what he denies they will defend eyther by denying Scripture or by adding or detracting from it Valentinus sayth he receaued that which was most for his purpose and formed the Scriptures to his owne opinions but not his opinions to Scripture And so as S. Augustine saies They contend not for the true meaning of Scripture but for their owne opinions making that which is the opinion of their owne to be the meaning of Scripture In the third age Clemens Alexand. in his learned bookes Stromatum which he wrote according to Baron anno 204. shewing not only that Heretikes alleadge Scripture but also how they vse it sayth Though they who follow heresies presume to vse the propheticall Scriptures yet they neither vse all of them nor these they vse entirely but choosing those sayings which are doubtfull they draw them to their owne priuate opinions This is one of the chiefest sleightes of this their priuate spirit to wrest doubtfull sentences to their owne aduantage make that which is vncertaine in it selfe certaine and a point of Fayth In the same age S. Cyprian that Doctor suauissimus Martyr beatissimus as S. August calles him speaking of some whome the Diuell leades from one blindnes of the world to another darkenesse of errour sayth They call themselues Christians and while they walke in darknes they thinke they are in light the Diuell flattering and deceauing them who transfigures himselfe into an Angell of light
and subornes his owne Ministers as Ministers of iustice affirming night to be day damnation to be saluation and shadowing desperation vnder pretence of hope perfidiousnes vnder pretence of Faith Antichrist vnder the name of Christ Againe shewing how heresies and schismes arise out of disobedience of the people to one Pastour and Iudge in place of Christ he sayth No man should make any stirre against the colledge of Priests no man after diuine iudgement after the suffrage of the people after the consent of fellow-Bishops should make himselfe iudge not now of the Bishop but of God No man should deuide the vnity of Christs Church by discord being proud should by himselfe coyne and set abroad a new heresy Againe The beginning and endeauour of Heretikes and Schismatikes is to please themselues and to contemne their Superiour with swelling pride they goe out of the Church and set vp a new Altar breake peace and vnity Againe In doctrine as well diuine as philosophicall it is neyther safe nor fit that persons vnlearned and ignorant of that which belonges to those sciences should venture to discusse that they know not and to be maisters of what they are ignorant In all which the effect of the priuate spirit is described to be to question examine that which is determined by Bishops and Councels to make it selfe iudge of all to diuide the vnity of the Church to broach new heresies and in conceit and respect of it selfe to contemne all superiority to teach that they know not and to be maisters of what they vnderstand not In the fourth age S. Ambrose a man so worthy that S. Augustine reuerenced him as his Father who begot him in Christ so praysed him that he not only calles him happy the flower of latin writers but all the Roman world sayth he with me admire him his grace constancy labours perils both in workes and wordes Yea sayth he Pelagius the Heretike so extolled him that he durst not reprehend him his exposition of Scripture but acknowledged that in his bookes aboue others did shine the brightnesse of the Roman fayth This holy Saint and Doctour sayth Those are Heretikes who by the wordes of the law impugne the law for they set a proper sense vpon the wordes that they may commend the wickednesse of their owne opinion by the authority of the law Againe It is a very dangerous thing if after so many prophesies of the Prophets after the testimonies of the Apostles after the bloud of Martyrs thou darest presume to discusse the ancient faith as new after so many guides dost remaine in errour and after the toiles of so many departed this life darest contend in idle disputation let vs reuerence therefore our owne Fayth in the glory of Martyrs Heere is this priuate spirit and two effects of it the one to interprete Scripture according to euery mans owne liking the other to examine and question againe that which hath beene iudged by the Pastours of Gods Church and to censure them and their iudgement both condemned by S. Ambrose S. Hierome one whome Prosper calles Vitae exemplum mundi magistrum An example of life and the maister of the world whome S. Augustine calles One most learned skillfull in three tongues desires to conferre with him to adhere to him and to be instructed by him sent his books to be censured of him and commended others as Orosius who trauelled for that end from Spaine to Palestine to learn of him And whome Damasus the Pope and many from all the partes of the world consulted with about obscure places of Scripture This great lampe of Gods Church sayth Heretikes whatsoeuer they speake they thinke it to be the word or the law neither doe they vouchsafe to know what the Apostles or Prophets thought but doe apply certaine incongruous testimonies to their owne sense and meaning as though it were not a great most wicked manner of teaching to depraue the sentences of Scripture and to draw them contrary to their sense vnto their owne will A deuise proper to this spirit to thinke all it sayes to be Scripture and to wrest all scripture to its owne liking Againe he sayth That Heretikes of the guifts of Nature haue made to themselues Idols not which they receaued of God but which they made out of their owne braine That they haue turned the holy speaches and senses of Scripture into Idols which they haue framed out of their owne heart That hauing lost their iudgement they worship the Idols which they haue framed of their owne hart and are possessed with the spirit of spirituall fornication That of the sense of Scripture they haue made Idols of diuers opinions and abominations of offences That they vse the diuine wordes and testimonies to their owne sense and do giue them to drinke to those whome they deceaue and with whome they haue fornicated That in all questions they follow not the authority of Scripture but the opinion of human reason That they snatch certaine sentences out of Scripture and sowing them togeather doe set them to that matter to which they cannot agree and so do set them as pillowes vnder euery ones elbow to delude them Thus doe sayth he all heresies deceaue and draw to death by faire promises all sortes of ages and sexes giuing them not solid bread of Scripture but broken and cut peeces of crummes Thus did the Manichees Gnostikes Marcion take testimonyes out of the pure fountaine of Scripture but did not interpret them as they were written but cōuerted the simple meaning of Gods word to signify that which themselues would haue All this they did bragging of their receauing the spirit of God which yet they had not but the spirit of the Diuell by which they were carryed into diuers factions Such an Angell and diabolicall spirit did possesse and fill Philomela Apelles his virgin Cōcerning which spirit he concludes that It is called Heresy ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of election by choosing euery one that doctrine which seemes to him better vnderstanding the Scripture otherwise then the Holy Ghost meant it by which he is an Heretike The sūme of which gathered out of these dispersed places is that all Heretikes being deceaued by the spirit by their owne opinion and their owne selfe seeming conceit do choose to themselues what sense of Scripture seemes most pleasing to them and therby make it an Idoll of their owne inuention by which they deceaue themselues and delude others Eusebius confirmes the same saying of the Seuerians That they interpret the sense of Scripture according to their owne liking In the fifth age S. Augustine one so highly commended both by ancient Fathers and late Protestants that as before is at full cyted they both count him as a maister of all learning as
can be a fit meanes vpoÌ„ which any certaine and authenticall exposition of scripture can be grounded Which is to be performed two wayes 1. By reasons drawne from the property and condition of the holy scripture and the sense and meaning of it 2. By reasons drawne from the property and condition of the priuate spirit and the vncertainty and deceitfulnes of it SVBDIV. 1. By reasons drawne from the nature of holy Scripture which is to be expounded FIrst therefore for the holy Scripture such is the difficulty of it which ariseth partly from the ambiguity of the words including diuers significations partly from the fecuÌ„dity of the significatioÌ„s affording multiplicity of senses partly from the profundity of the matter inuolued in misteries obscure and exceeding our capacity such I say is the difficulty of the scripture which aryseth out of these grounds that no priuate man nor any priuate spirit of any man can secure himselfe of the certainty of any much lesse of all of them For if we respect the words and text of scripture this spirit cannot vpon any ground assure any man that either this booke rather then another is the diuine word of God or of this booke that this is the true and complete Canon or of this Canon that this is the first and originall text or of this text that it is the right authenticall translation or of this translation that any one rather theÌ„ another is the true and Canonical sense or of these senses that one more then other containes all articles and points necessary to saluation all which are yet necessary to be expounded This spirit cannot expresse and assure what booke is Canonicall and what not It cannot accord the Lutherans and Caluinists whether the Epistle to the Hebrewes of Iames 2. of Peter the 2. and 3. of Iohn nor the Catholikes and Protestants whether the bookes of Machabees Toby Iudith Hester c. be canonicall or not It caÌ„ giue no reason why there should be admitted into the Canon of scripture the Gospels of Mathew Marke Luke and Iohn and not the Gospels of Thomas Nathanael Matthias Thadaeus Bartholomew Iames Iohn c Andrew Paul Nicodemus the Hebrews the EgiptiaÌ„s with that of Peter or the Nazarits It can giue no reason why the Epistles of S. Paul Iames Iohn Iude Peter should be admitted and why not those of Barnabas of Luke the rest of S. Peter of S. Paul that to the Laodiceans the 3. to the Corinthians the 3. to the Thessalonians It can giue no reason why the Acts writ by S. Luke should be admiteâ—d and not the Acts writ by Peter by Paul and by Andrew Thomas Iohn Philip and Matthias nor the Periods of Paul Thecla nor the Constitutions of the Apostles or the booke of Hermes or Enoch why the Apocalyps of S. Iohn should be amittted not the Apocalyps of S. Peter Paul Thomas Stephen Elias nor the death of our Lady the circuite of S. Iohn the sentences of Bartholomew the ascension of Esie all which haue beene extant and by some challenged as Canonicall as may be seene in Doctour Stapleton It cannot resolue and assure what bookes were originally writ in Hebrew what in the Chaldean what in the Greeke or Latine tongue who they were that writ the bookes of the old Testament and whether they be the same which were first written and the same sound and vncorrupted Whether this Hebrew text be the same either in Character or letter of which is question or in wordes of which many doubt which was first written What is the sense signification phrase or stile of any Hebrew word Whether the Greeke of the Septuaginte which the Apostles followed be sound and incorrupted and to be preferred before the Hebrew Whether the ancient Latin vulgar or others of later translation as of Erasmus Luther Oecolampadius Bibliander Beza Castalio Tremelius and others be to be followed Whether of any English translations the Catholike translation of the Rhemist or the Protestants of Tindall of King Edward of the Bishops of Geneua or of King Iames are to be receaued as true which is to be rejected as false None of these can the priuate spirit in euery ordinary man nor yet in the learned Protestant certainly decide and resolue It cannot satisfy and assure when the wordes are in the literall or mysticall sense to be vnderstood And for the literall when it passeth from speaking of thinges carnall to thinges spirituall from temporal to eternall from the kingdome of Israell to the kingdome of Christ as often in the Psalmes and Prophets it doth As for exaÌ„ple from the Kings of Syria and Israell to our B. Lady Christ From the King of Babylon to Lucifer From Salomon to Christ From the barly Bread to the sacramentall Bread And for the mysticall sense when it is to be vnderstood morally for manners when allegorically of Christ or the Church militant when anagogically of glory or the Church triuÌ„phant When the same wordes beare a proper and when a figuratiue sense and of the figuratiue sense when the figure is Synecdoche the part for the whole When Metonimya the signe or cause for the effect When it is Catechresis by which the inuentour of a thing is called Father Cittyes are called Daughters posterity is called House c. When by Hiperbole or exageration the whole world is put for much all for many When by Liptote or diminution Idols are called vaine thinges â—oxious vnprofitable When by Analoge one person tyme number gender or signification is set for another When by Hendâ—adis two thinges are put for one as signes and tymes for signes of tymes When by Prolepsis or anticipation places citties are named by names which afterward were giueÌ„ them When by Analoge or mutation one sense as seeing is set for another as hearing tasting c. When by Hetorosis the abstracte as abomination for the concrete as abominable By Haebraisme causalites or similituds ar omitted tenses are changed persons or matters are supposed when an occasion is set downe for a cause the euent for the effect the diuel for sinne eternity for a long time When sinne is meant for sinne it selfe or for a sacrifice or punishment of sinne God for an angell a desire of doing for the deed an act as of seeing for the obiect of feare for the thing or person feared When lawes are called by names of precepts statutes iustice iudgement testimonies or testameÌ„t When works of the law of nature or of faith are tearmed only works or faith When Christ is taken for the person of Christ the head or for the body of Christ the Church or for both When father is meant essentially for God or personally for the first person only When by the Church is meant the Church militant or triumphant the whole body or principal members When Predestination is to glory or to grace When obduration is actiue
by our selues or permissiue by God When Christian liberty is for liberty from sinne or misery frō the law of Moyses or Christ or from obedience to Princes or Prelates c. All which and many more are difficulties vsuall and controuerted in the scripture both of the old and new Testament This priuate spirit in euery man cannot explicate when the figure is not only in the words but in the matter when one thing is a figure of another as the paschall lambe of Christ the red sea of baptisme the māna of the Eucharist mount Sion of the Church or when one thing is a figure of many things as Ionas of Christ and the Iewes the rocke of the baptisme of the faithfull and the punishment of the vnfaithfull the flood of Noe of baptisme and of damnation When one and the same thing is a figure in one sense not in an other as the fornicating wife of Osee was of the Iewes as she sinned in fornication before mariage not as she liued chast after mariage This spirit cannot explicate in euery one many seeming contradictions as that the sonne shall not beare the iniquity of the father and that God doth visit the iniquity of the fathers vpon the Children to the third and fourth generation That the gifts of God are without repentance and God repented that he made Saul King That In the Arke was nothing els but two Tables of stone and In the arke were the pitcher of manna the rod of Aaron and the Tables That Do not answere a foole according to his folly and answer a foole according to his folly That i God made not death and life and death are of God That The disciples should take nothing in the way not a rodde and should take nothing in the way but a rodde That If I giue testimony of my selfe my testimony is not true and If I do giue testimony of my selfe my testimony is true That Mary came to the monument when it was yet darke and She came when the sunne was risen That A man is iustified by faith without works and A man is iustified by works and not by faith That t If I did please men I should not be the seruant of Christ and I please al men in all things That S. Pauls companions at his conuersion with many others did heare a voice and did not heare a voice All which with many more many very learned both ancient as S. Augustine and moderne as diuers Interpreters haue with great paines in great volumes laboured to reconcile This spirit cannot vnfould many bookes Chapters and places in scripture most difficult as the first Chapter of Genesis about the creation of the world the bookes of Kings Paralipomenon and the Acts of the Apostles about Genealogies and reignes of Kinges The Prophesy of Daniel about the seauenty weekes Of Ezechiel about the Temple Of S. Iohn in the Apocalips about the Angels the seales the trumpets the phyals the dragon the whore and the rest in which saith S. Hierome are as many misteries as words If one should aske this spirit in euery ordinary Protestant how it will explicate and reconcile Moyses who according to the Hebrew and vulgar edition omits Cainam betweene Arphaxad Sala and with him 130. yeares in the genealogy of Adam with S. Luke who folowing the greek of the Septuaginte doth adde Cainā How it will accord the Hebrew text which accounts but 292. yeares from Noe to Abraham with the Septuaginte who account 942. yeares adding more then the hebrew 100. yeares almost to euery generation or person How it will accord the hebrew text which from Adam to Noe reckons vp but 1656. yeares with the greeke of the Septuaginte which reckons vp 2242. yeares somtimes adding somtimes detracting from the former How it will make an agreement betwixt the history of Moyses in Genesis and the relation of S. Luke in the Acts. 1. in Abrahās departure out of Haram Moyses by computation affirming it to haue beene before the death of his Father Thare for Abraham was 75. years old when he departed and was borne in the 70. yeare of his Father Thare who liued 205. and so Abraham departed out of the Land when Thare his Father was 141. yeares old that is 60 yeares before he dyed and yet S. Steuen sayth he departed after Thare his fathers death 2. In the tyme of the Israelites mansion in Aegypt Moyses by computation affirming it to haue beene but 215. yeares which S. Paul confirms accounting from the promise to Abraham till the departure out of Aegypt but 430. years that is 215. before the entrāce and 215. after the entrance till their departure and yet S. Luke and S. Steuen affirme from the entrance till the departure to haue beene 400. 3. In the number of persons that entred into Aegypt with Iacob Moyses saying that they were but 66. or 70. and S. Steuen and S. Luke saying that they were 75. 4. About the buriall of Iacob in this 1. in the place Moyses saying it was in Hebron ouer against Mambre and S. Luke and S. Steuen saying it was in Sichē 2. In the seller of the field or sepulcher Moyses affirming Abraham to haue bought it of Ephrem the sonne of Seor and S. Luke and S. Steuen of the sonnes of Hemor Which Hemor sayth Moyses sold it to Iacob not Abraham and was according to Moyses the Father of Sichem not as S. Luke and S. Steuen say the sonne of Sichem 3. In the buyer of the same sepulcher Moyses affirming that Iacob S. Luke that Abraham bought it of them 4. In the price of the sayd sepulcher or field Moyses affirming Iacob to haue bought it for a 100. Lambes or to haue got it by the sword or bow from the Amorrhoites S. Luke and S. Steuen affirming him to haue bought it for siluer If one should aske how the bookes of the Kinges and Paralipomenon and the Acts can by this spirit be explicated and made agree 1. In the yeares of Saul who 1. Reg. 13.1 is sayd to haue beene a child of two yeares old when he began to raigne and to haue raigned two yeares and yet 1. Reg. 9.2 he is sayd before his raigne to haue been higher by the shoulders vpward then any in Israell and Act. 15.12 to haue reigned 40. yeares 2. About the computation of tyme from the diuision of the land vnder Iosue to Samuel which according to S. Luke and S. Paul in his speach in the Synagogue at Antioch Act. 13.20 according to the Greeke and Protestant edition are 450. yeares but according to the computation made by raigne of the Iudges are but 345. For 3. Reg. 6.1 the Temple was built 480. yeares after the departure out of Aegypt from which if there be deduced 50.
it was first blowen and kindled in the Professors of it He that is desirous to see more particulers of Zuinglius and his fellow Ministers of Zurich Leo Iude Erasmus Fabricius and eight other how they demanded of the Bishop of Constance liberty of marrying wiues for the satisfying to vse their owne wordes of their lust in which they spent say they their whole thoughts and meditation to satisfy their burning desires of the flesh for which they confesse they are made infamous before the congregations haue committed many thinges vnseemely and the people by the example of them are scandalized and speake ill of them Who would see of Caluin what fine bread made of fine flower rose-water mixed with sugar cynamon Anizseeds and other spices made for him alone he alwayes eat had carryed with him wheresoeuer he dyned what notorious sinnes he is conuinced and accused off euen by Protestants themselues namely by Conrandus Schusselburg a learned superintendent of Rauespurge the neighbour Churches in Germany who record to the view of all the world with constant asseueration thereof to omit Catholike witnesses his Sodomiticall lust for which he was burned publickly by the Magistrates of Noyon in France on the shoulder with a hoat iron and his other notorious vices and lasciuiousnes and withall what a notorious death he dyed not only stincking with loathsome vlcers wormes and lice in his members but also swearing cursing blaspheming despairing and calling vpon the Diuell Who desires to read of Beza how shamefully he kept Andebertus a boy as another Ganamed and Claudia de Mossa called by him Candida as a strumpet foure yeares and then fled with her for infamy to Geneua where he married her and writ shamefull Epigrammes in comparing his loue to them both how being 69. years old presently vpon her death he marryed another yonge widdow Katherine All which are witnessed of him by Hessufius a Protestant famous Lutheran togeather with the aforesayd Schusselburge who in generall besids the former particulers accuse him to haue liued like a Hogge in the durt of all obscene lasciuiousnesse flagitious lust and wicked whoordome and adultery celebrated to his owne shame by his owne writings Who desires to read of Iacobus Andreas as famous a Lutheran in Germany for he was Chancelour of the Vniuersity of Tubinge as Caluin was at Geneua it is diuulged by his owne fellows Seleucerus Musculus Hospinian to haue neuer byn seen so much as to say the Lords prayer neither froÌ„ bed nor to bed nor to haue shewne any sparkle of godlines but great lightnesse in his wordes deedes and counsels to haue beene guilty of most heynous couetousnesse adultery sacriledge robbing the poore whose goods he carryed from Misnia Saxony to Tubinge to haue been without any conscience or Religion at all and to haue had no other God but Mammon Bacchus Who I say wil see these at large and more of them and of many other prime Euangelicall founders to omit Cranmer his carrying his wench in his trunke Knoxk his marrying his step-mother and other marrying many wiues some hauing to the number often or twelue aliue let him read the liues of these and other such like prime Protestants collected by Brereley out of their own Authours and the Protestants Apology made by the same Authour By all which it will euidently appeare that as the foresayd Protestant doctrine doth blow the bellowes and plaine the way to this licentious liberty and loosnesse of Epicurean life and manners so the followers of it induced by the same did as notoriously practise and follow the same so that their life was made agreable to their doctrine and both did run on ioyntly togeather in all wicked and abominable practise of all sinne and iniquity To which as contrary if we oppose the good life of Catholiks as a marke of their fayth and Religion confessed euen by our aduersaries the one will better illustrate the other Of our first Apostles of England S. Augustine Mellitus Iustus and Iohn it is confessed by Hollinshead that after they were receaued into Canterbury they began to follow the trade of life which the Apostles vsed exercising themselues in continuall prayer watching and preaching despising all wordly thinges liuing in all points according to the doctrine which they set forth And the like is reported by Stow Godwin and others And both Godwin Fox mention and confesse diuers miracles wrought by S. Augustine through Gods hand All contrary to the former life of Luther Of S. Dominike S. Francis S. Bernard and other such like founders of Religious orders it is confessed by Tindall That they were holy men By Melancthon that they vsed obedience pouerty and chastity without any sinne or impiety By Pantaleon That they were men famous for learning and holynesse By Fox of S. Francis that he cast away all thinges from him outwardly chastised himselfe and liued so austerely that he couered his body with ice and snow called pouerty his Lady and was so desirous of Martyrdome that he went into Syria to the Soldan to seeke it All farre different from the life of the first Protestant Reformers Of S. Francis Xauerius a Iesuit and an Apostle of India it is confessed by M. Richard Hackluite That he was a godly Professour and painefull Doctour of the Indian Nation in matters concerning Religion That after great labours iniuries and calamities suffered with much patience he departed indued with all spirituall blessinges out of this life the yeare 1552. after many thousands were by him brought to the knowledge of Christ. Of this holy man his particuler vertues and wonderfull workes in that Religion all the later Histories of the Indian regions are full And by another Protestant it is sayd that the King of Portugall hearing of the great miracles he wrought sent his commission to his Viceroy there dated in Aprill anno 1556. to take examination thereof by oath VVherupon by certificate it was found that he had cured miraculously the Dumbe the Lame the Deafe and with his word healed the Sicke and raised sundry dead persons to life That after his death they found his body not only vnconsumed but also yielding forth fragrant smels from whence they carryed it to Goa and placed it there in the Church of S. Paul where yet to this day it remaineth free from corruption of which are witnesses all the inhabitants of that Citty and Trauellers thither And by M. Abraham Hartwell in his booke dedicated to the Bishop of Canterbury his Lord Maister saith That it is reported how in the discouery of the kingdome of Congo the yeare 1587. by Odoardo Lopez that great and vndoubted mâ—racls were shewed by God in the presence of a whole army Of which the Authour sayth that though this conuersion of CoÌ„go was accomplished by Massing Priests after the Romish maÌ„ner yet this action which tendeth
heare him alwayes loue him alwayes assist him alwayes comfort him that no feare doubt wauering or perturbation did or could euer enter into his will or vnderstanding yea that all that time of his passion his soule had the perfect vision and fruition of God and only his sensible partes endured those paines and torments of the crosse Tenthly As for his descending into hell they derogate from it and dishonour him in that they affirme he descended either only to the graue in body or also to the lower hell in soule to suffer the paines of it either before his death on the crosse or after it in hell but not to haue freed the Patriarchs from Limbus by the presence of his soule there We honour it in belieuing that he descended in soule further then to the graue to which he only descended in body but not so far as to suffer the paines of hell in soule but only to the Limbus patrum where he gaue the Patriarches there detained present liberty fruition of eternall hapinesse afterwards carried them with him to the place of glory and so triumphed ouer hell led aptiuity Ccaptiue Eleuenthly From his resurrection and ascension they derogate and dishonour him both by denying him the subtility or penetration of his body wherby he was able to passe through either the stone of the sepulcher at his resurrection or the dores of the house at his entrance to his disciples or the hardnesse of the heauens at his ascension all which they wil haue either dissolued or opened or diuided We honour attribut more dignity to the same belieuing that by the gift of subtility or penetratioÌ„ his body did pierce passe through the stone the dores and the heauens at his resurrection and ascension as it did also his Mothers wombe at his natiuity with out any diuision dissolution or detriment to the nature of either the one or the other in which also he shewed his subtility and consequently his impassibility or immortality Twefthly From his adoration and inuocation by vs as he is now in heauen they derogate and dishonour him in affirming that as man he is not to be adored or inuocated by vs. We honour him as man so far that we bow downe at the name of Iesus praying to him with the blind man the Cananean saying Sonne of Dauid haue mercy on vs And fall down with the Sages the womeÌ„ adore him In al which and many more as they by their priuate spirit the doctrine of it do derogate take from Christ his honour his power his goodnesse his beatitude his knowledge his sanctity his certainty of saluation his adoration and the vertue and power of his passion redemption resurrection ascension so do we in our Catholike doctrine attribute to same due honour and dignity so both in our doctrine practise giue more honour praise power and glory to God and to Iesus Christ then they do either in doctrine or practise Thirdly For the Saints and blessed soules in heauen they dishonour them and take from them 1. Their state of beatitude affirming as Luther and Caluin do that they yet sleepe and neither know what we do nor yet enioy any present glory and beatitude till the day of Iudgment 2. Their perfection of Sanctity in affirming as Caluin doth both of Angels and Saints that their obedience is imperfect that their iustice is defectiue and doth not satisfy God that their works require pardon and that in them is folly vanity and frailty 3. Their power of doing miracles by the gift of God which Beza Piscator Vrsinus and Perkins â—hould to be a vertue proper only to God not communicated to any creature man or Saint 4. Their difference and degree or honour affirming that all are equall in glory beatitude and reward and that no lawrels or crownes of accidentall beatitude are due to Martyrs Confessours or Virgins 5. Their respect and esteeme with God denying that God doth either apply in any sort their merits to vs or doth help and respect vs for their prayers 6. Their knowledge of vs and our affaires on earth denying that they heare vnderstand or know vs or any thing we do heere on earth 7. Their charity towardes vs affirming they neither at our intercessious sollicite or pray to God for vs nor offer vp any petitions and miseries of ours to God 8. Their honour and inuocation by vs denying it to be lawfull to worship them to honour theÌ„ to inuocate them or so much as saith Luther to imitate and follow their example 9. The custody and â—uition of Angels ouer vs and their hierarchies and orders in heauen denying or at least doubting of the custody of our Angell guardian the difference of al Hierarchies and orders among Angels In al which we and our doctrine on the contrary do attribute to them perfect and present beatitude in their soules complete obedience in their performing the will of God vpright Sanctity in all their actions extraordinary power in working miracles notable difference of degrees of glory eminent knowledge in vnderstanding our prayers excellent charity in making intercession for vs and due honour and veneration in giuing them adoration inuocation and imitation befitting both the Saints for their prayers for vs and the Angels for their custody of vs. Fourthly For the word of God they abuse it take 1. From iâ— one first and principall part of it to wit all the vnwritten word or which is diuine vnwritten tradition 2. From the written word they chop and cut off from the old Testament fourteene peeces or partes and some of them from the new Testament seauen whole bookes from the Canon of scripture 3. For the translation of scripture they reiect the ancient and follow euery nation euery congregation and euery person a new translation which best pleases them therby leaue no certainty of the verity of any 4. For the sense of scripture they contemne that which the spirit of God did inspire to the ancient Fathers Councels Church and follow that which euery mans priuate spirit suggests and therby follow not the meaning of the spirit of God but that of their owne spirit 5. For their faith grounded vpon scripture they belieue only those points which their spirit finds in that part translation and sense which they chose and therby make an vncertaine imperfect mained kind of faith and religion 6. For their Iudge and meanes to try which is scripture and which is true sense of it they admit not any infallible Iudgment either of Church or of CouÌ„cels or of Pastours but leaue to euery man to choose himself what he will belieue to iudge and follow whom he pleases in his beliefe wherby they can haue neither any vnity in faith not any certainty of scripture of scripture sense We in our doctrine do admit for the word of
respect of mans infirmity and Sathans subtility 93. Signes of good Spirits 89. DiffereÌ„ce betweene good and bad spirits ibid. How hard to discerne them by scripture pag. 109. Not to be discerned by all faythfull ibid. Spirituall maisters necessary pag. 111. Spirit of God the Interpreter as wel as the maker of scripture p. 38.39 Gods Spirit how it worketh in euery one and what it is 373. How it differs in Catholicke Protestant doctrine in the exposition of scripture and certainty of saluation pag. 37. Spirituall men how they iudge of all things ibid. Priuate Spirit the mother of all heresies pag. â— May be chalenged as well by Catholikes as Protestants pag. â—8 What it worketh pag. 30.34.38 Confuted by Scripture pa. 34. Why not to be belieued ibid. Why it cannot be a Iudge pag. 37. What it is in whome it is what it worketh how it is punished pag. 46. Is blind lying deceytfull pag. 44 Is confuted by scripture out of S. Iohn S Paul S Peter Exechiel Iob and other scriptures pag. 33.40.48.50 By Fathers in the six first ages after Christ pag. 55. A PuritaÌ„ spirit described out of Iob pag 47 Is only a selfe opinion pag. 50. The priuate spirit cannot discerne the difficulties about the Spirit of good Angels soules diuels pag. 80. caÌ„not discerne spirits good or bad pag. 112. cannot be meanes to interprete scripture 1â—1 caÌ„not explicate what bookes are scripture in what language figures what seeming contradictions what difficult places 131. Priuate Spirits exposition of scripture is against scripture false fallible contrary to the spirit of Gods Church and author of all heresies pag. 1â—6 184 It cannot be a Iudge as not able to know be knowne pag 17â— It wants authority 174. Infallibility 175 Certainty ibid. â—8â— Duration immutability Visibility Vniâ—y pag. 178.188.176 Vniuersality warrant to be obeyed pag. 178. Priuate Spirit is the ProtestaÌ„ts sole grouÌ„d of scripture sense faith saluation pag. 182. Authour of al sects 184. Vpon what ground it relyes pag pag. â—87 Teaches directs Protestants all in all pag. â—91 Cannot oblige others to beleeue any thing 195. It can giue no credible testimonies of beliefe pag. 195. CaÌ„not make a knowne and visible CoÌ„gregation 188. Nor teach an entyre vniuersall Fayth pag· 186. T TEntations vaine to ouercome them by mortification or labour according to ProtestaÌ„ts pag. 26â— V VNity wanting in the priuate spitit of Protestants pag. 178.188.176 Vniuersality also wanting in the same ibid. Visibbility a like ibid. W WOmen seducers of ancient and later tymes pag. â—â—6 VVorkes neither hinder damnation nor help to saluation according to Protestants pag. â—61 FINIS Faultes escaped in the printing PAge 5. line 2. adde it pag. 6. l. 20. in read is pag. 24. l. 16. haue read hath pag. 26.29 is read as pag. 34. l. â—7 him read them pag. 63 l. 23. glorify read glory pag. 76. l. 21. adde to pag. 103. l. 22. adde her pag. 104. l. 30. dele to Ibid. l. 32. his read her pag. 107. line 33. after men adde of which first S. Paul 1. Cor. 12. pag. 117. l. 22. after force adde of reason pag. 121. l. 31. of read from pag. 123. l. 14. whome read them p. 129. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 27 dele in pag. 136. l. 31. Act. 15 12. read Act. 13.21 pag. 152. l. 3. dele S. Ibid. l. 1â— read were not thus pag. 163. lin â—4 dele and. pag. 174. lin 10. vnity read vntye pag. 183. lin 15. adde First pag. 187. lin penult Heretickes read Hereticke pag. 194. lin â— more read most pag. 198. lin 23. read knowne after and vnknowne as c. pag. 208. lin â—3 affection read assertion pag. 209. lin 22. therfore read before pag. 210. l. 13. the read their pag. 215. l. â—9 spirit read spirits pag. 216. lin 10. adde to be pag. 241. lin 7. read so it is true that euery ones sinnes c. pag. 24â— adde euery one pag. 244. lin 2â— least read best pag. 247. lin â—0 read lesse pardonable pag. 250. lin 16. dele and in the effect thereof pag. 255. lin 11. adde and confession pag. â—56 lin 2â— one read onely pag. 259. l. penult now read new pag. 260 lin 25. pointed read painted Ibid. lin vlt. dele pit of pag 263. l. 11. read that he had no freewill pag. 269. lin 24. free read freedome pag. 270. lin 20. esteeme read esteemed Ibid. lin 28. his read thus pag. 288. lin vlt. dele stel pag. 293. lin 18. read tell him that which pag 296. lin 6. read in him sinne pag. 311. lin 22. adde to pag. â—14 lin 3. read need not Ibid. lin 33. read from euer pag. 320. lin 10. neuer read euer Ibid. l. 21. dele to pag. 324. lin 11. dele all pag. 329. lin 6. we read will pag. 330 lin 29. debauched read debased pag. 340. l. 21. read one hundred thouâ—and pag. 346. lin 14. read he is diuulged pag. 348. lin 4. dele by In the Margent PAg. 4. Mat. read Marc. Ibid. Ephes 2.10 read Ephes 2.20 pag. 5. Psal 24.25 read 92.5 Ibid. Philip. 2.33 read 2.13 pag. 11. Eph. 25.29 read Ephes 5.27 pag. 12. Matth. 20.10 read 28.19 Ibid. Matth. 15. read Marc. 16.15 pag. 15. confirme read conuert pag. 50. Iob. 12. read Prou. 1â— pag. 60. Ep. â—6 read 60. pag. 65. read Tom. 7. cont Iulian l. 1. c. â— pag. 104. 3. Reg. 12. read 3. Reg. 22. pag. 182. Aug. serm 8. read 8â— Other Faultes if any haue escaped it is desyred of the gentle Reader to correct them by his owne iudicious reading the Author being far absent from the Print and forced to commit the same to strangers Hierom. Six meanes or helpes to attain faith 1. The material obiect what we do belieue 2. The formall obiect or reuelatioÌ„ why we belieue (a) Ioan. 15.15 (b) Mat. 16.15 (c) Eph. 2.10 (d) 2. Thes 2 14. 3. The proponeÌ„t cause declaring the certainty of what and why we belieue 4 Credible Testimonies to conuince the Vnderstanding of the probability of fayth (e) Psal 25 Eccles 15.4 Luc. 24.25 The pious disposition of the will disposed by grace to giue conseÌ„t to the verity (f) Phi. 2.23 (g) Phi. 16. (h) Mar. 16.26 (i) Act. 28.24 (*) Matt. 23 37. The guift or habit of faith cocurring to the act of assent or beliefe (k) Heb. 11.3 (l) Rom. 1.17 (m) Ibid. (n) Rom. 10.10 (o) Rom. 5.1 (p) Ioan. 12.42 (q) 1. Cor. 13 24. (r) 1. Tim. 1.20 2. Tim. 2.17 (s) 1. Tim. 6.10 (t) 1. Tim. 10.19 (u) Heb. 6 5. The order manner of operatioÌ„ of rhe six meanes of fayth 1. Credible testimonies persuade 2. The churches authority proposeth 3 Grace inclinâ—th the will 4. The habit of faith enableth the Vnderstanding to belieue the articles reuealed and the reuelation of them How fayth is resolued Dispositiuè Directiuè Effectiue Formaliter (w) Ioan. 4.39 (x) Vers 42. Effects of Fayth The necessity of
Vincent Lyr. cap. 37. Heretikes Matth. 7. Vincent Lyr. cap. 36. 1. Cor. 11. Gal. 1.6 1. Pet. 2.3 Ambros ad Tit. 3. Hilar. lib 2. de S. Trinit Hier. Coment in 1. Gal. Authority of Pastours necessary to infallible exposition of scripture The people is to obey not iudge his Pastour (a) Heb. 13.17 (b) Philip. 3.16 (c) Coloss 1.6 (d) 1. Ioan. â— 7 (e) 1 Tim. 6.20 (f) Gal. 1. (g) Rom. 16 17. The means to find the true sense of Scripture 1. The rule of fayth proued (a) Gal. 6.16 (b) Philip. 3.16 (c) 1. Cor. 10.15 (d) Rom. 12.16 (e) Rom. 16.17 (f) Colos 1.6 (g) 1. Tim. 6.20 2 Tit. 1.3 (h) 1. Ioan. 1. (i) Gal. 1. (k) Act. 15. â— (l) 〈…〉 (m) 1. Pet. 1 1. By scripture Isa 7.9 Cypr. lib. con Iudaeâ—s Nihil possunt Iudaei de scripturis intelligere nisi prius crediderint in Christum Isaias enim dicit Nisi credideritis non intelligetis August tract 27. in Ioan. Sunt enim quidam in vobis qui non credunt ideo non intelligunt quia non credunt Propheta enim dixit nisi credideritis non intelligetis per fidem copulamur per intellectum viuificamur prius haeraeamus per fidem vt sit quod viuificamus per intellectum Fides debet praecedere intellectum vt intellectus sit Fidei praemium Hier. ep ad Paulin. Lex spiritualis est reuelationeopus habet vt intelligatur reuelata facie gloriam Dei contemplamur Liber in Apocalypsi septeÌ„â—gillis signatus osteÌ„ditur quem si dederis homini scienti literas vt legat respondebittibi non possum signatus est enim Quanti hodie putaÌ„t se nosce literas tenent signatum libruÌ„ nec aperire possunt nisi ille aperuerit qui habet clauem Eunuchus cùm librum teneret cogitatione conauerit lingua volueret labijs personaret ignorabat enim quem in libris nesciens venerabatur venit Philippus ostendit ei Iesum qui clausus latebat in litera eadem hora credit Eunuchus baptizatus fidelis sanctus factus ac magister de discipulo (*) Aug. cont Faustum lib. 4. cap. 2. Non enim estis eruditi in regno caelorum id est in Ecclesia Christi vera Catholica quod si essetis de diuitijs scripturarum sanctarum non soâ—um noua sed etiam vetera proferretis (a) Iren. l. 3. cap. 3. (b) Euseb l. 7. c. 24. l. 5. cap. 15. (c) Socr. l. 7. cap 31. (d) Aug. de vera relig c. 5 (e) Tertul. de praescrip (f) Hier. dâ—al cont Lucif (g) Gregor Nazian lib. de Theolog. (h) Basil de Spirit sancto cap. 27. (i) Atha ep ad Epictet (k) Epiphan haeres 5. (l) Haer. 75. (m) Haer. 77 (n) Aug. ep 28. 105. (o) Aug. de peccat meritis lib. 3. cap. 5. (p) Lib. 1. cont Iul. c. 1 (q) Lib. 2. c. 7. 1. de Baptis (r) Iren. lib. 3. cap. 3. (s) Orig. proâ—miâ— de principijs (t) Aug. de haer ad Quod vult By reason Stapl. contr 6. lib. 11. c. 3. Vinc. Lyr. c. 2. Vt diuinuÌ„ Canonem secundum Ecclesiae traditiones iuxta catholici dogmatis regulas interpreteÌ„tur Quia scripturam sacram pro ipsâ sua altitudine in vno eodeÌ„que sensu accipiunt id circo multùm necesse est propter taÌ„tos tam varij erroris aÌ„â—ractus vt propheticae Apostolicae interpretationis linea secundum Ecclesiastici apostolici sensus normam dirigatur The Scripture consists of 2. parts 2. Cor. 3.6.7 Serm. 21. de tempore Heb. 4.12 Rom. 1.16 The Holy Ghost is not inherent in the letter of scripture Aug. lib. 12. Confess c. 18 de Genes ad literam The sense of scripture to be found by the rule of Fayth 2. The practise of the Church a meanes to interprete scripture Epiph. haeres 59. Basil de spiri sancto cap. 29 Theod haeret Fabul lib. 4. August cont Iulian. lib. 1. Aug. de bono perseuerant lib. 2. c. 22 23. 1. Cor. 10.25 1. Cor. 5.11 Aug. de Baptism contra Donat. l 2. cap. 7. Euseb lib. 5. cap. 27. The practise of the general Councells Atâ—an epist. ad Aphros Concil Ephes epist ad Nest Vincent Lyr. cap. 41. Concil Calc à c. 5.6 Concil Const. à c. 4. Concil Nic. 2. à c. 10. The decrees of generall Councells a meane to interprete scripture Proued by the Councel of Nice Athan. ep ad Afric Episc By the CouÌ„cel of Ephesus Other profitable rules of Fayth The priuate spirit cannot assure Which text is scripture Which bookes be scripture Stapl. princ fid doct Controu 5. lib. 9. c. 5.6 7. Which language the scripture was writ in Which sense is literall (a) Es 7. (b) Es 14. (c) Psalm 71. (d) Ioan. 6. VVhich is figuratiue and what figures are vsed (a) Ezech. 18 20. (b) Exod. 20.5 (c) Rom. 11.29 (d) 1. Reg. 15 11. (e) 3. Reg. 8.9 (f) Heb. 9 4 (g) Prou. 26.4 (h) Prou. 26.5.1 Wisd 1.13 (k) Eccles 10 15. (l) Math. 10.10 (m) Marc. 6.8 (n) Ioan. 5.31 (o) Ioan. 8.14 (p) Ioan. 20.1 (q) Marc. 16 2. (r) Rom. 3.18 (s) Iacob 2.20 (t) Gal. 1.10 (u) 1. Cor. 10 33. (w) Act. 9.7 (x) Act. 22.9 Nor explicate difficult places VVhich are in computation of tymes Gen. 11.12 Luc. 3.35 Act. 7.10 (a) Gen. 12.4 (b) Gen. 11.26 (c) Gen. 11.32 (d) Act. â— 4 (e) Gal. 3.17 (f) Act. 7.6 (g) Gen. 46.26 (h) Exod. 1.5 (i) Act. 7.14 (k) Gen. 23.10 Gen. 50.13 (l) Act. 7.16 (m) Gen. 93·8 (n) Act. 7.16 (o) Gen. 33.19 (p) Act. 7.16 (q) Gen. 33.19 (r) Genes 19 (s) Gen. 48.21 (a) 4. Reg. 8. â—â— Which are in S. Paul Matâ— 1.2 Luc. 3.36 Ioan. 19. Matth. 27. Marc. 15. Which many haue doubted of The priuate spirits exposition of scripture is Against scripture 2. Pet. 1.19 Vide Stapl. princ fid lib. 10. c. 4. pag. 36. Is false and naught Aug. lâ—b 12. Confess cap. 25. Veritas tua Domine nec mea est nec illius autalius sed omniuÌ„ quos ad eius communionem publicè vocas terribiliter admonens nos vt nolimus eam habere priuatam ne priuemur ea nam quisquis id quod tu fruendum omnibus proponis sibi propriè vindicat suum esse vult quod omnium est à communi propellitur ad sua id est à veritate ad mendacium (a) Ephe. 4.3 (b) 2. Phil. 1 27. (c) 1. Cor. 14 35. (d) Ioan. 5.43 (e) Ioan. 8.44 Act. 20.30 (f) Ioan. 10.10 (g) Ioan. 3. (h) 1. Ioan. 4 2.6 (i) Ioan. 10.5 (k) 1. Cor. 11 (l) Deut. 11.28 Is vncertain fallible Is contrary to the spirit of the Church Calu. 3. insti 9. Luth. primo libro contra Regem Angl. VVhitak coÌ„trou 1. q. 7. cap. 7. Is the author of all heresies Stapl. princ doct l. 10. c. 4. Inferences That the Protestant faith is doubtfull That they rely not vpon scripture That