differ in the extension of it for we affirme this grace to be extended offered and giuen sufficiently though not effectually to all so that all and euery one of reason haue sufficient meanes and ability to know God by Faith and to loue him by Charity so far as is needfull for their saluation They affirme their spirit to be restrayned offered and giuen only to the elect faithfull whome they make all one and that all others neither haue nor can haue it but are by the absolut will and decree of God debarred from it therby made incapable of it 3. We differ in the manner of operation of it for we affirme that grace doth worke or cooperate with vs and we with it so that the grace of God and our Free-will as two concurring causes though Grace the more principall do ioyntly effect and produce euery good worke of Faith Hope or Charity or the rest in vs whereby our good works haue of grace that they are diuine supernaturall and of our selues that they are voluntary and free of both that they are meritorious of more grace present in vs and of glory in heauen to come to vs. They doe attribute so much to the worke of their spirit in them that they take away all cooperation of our free-will in vs wherby they make man as dead without all action or operation to any spirituall and good workes make the spirit soâ—e whole worker of all in man Fourthly We differ in the nature and permanency of this grace or spirit for we acknowledge grace to be an inherent quality permanent guift infused into our soule which doth enlighten enable our vnderstanding to giue assent by faith to the diuine mysteries proposed and inspire our will to be sorrowfull by contrition for our sins committed which guift once infused is not so permanent perpetuall but that the habit of Charity is lost by mortall sinne against Charity the habit of Hope by desperation against hope the habit of faith by infidelity against faith They or many of theÌ„ deny all infused guifts of faith hope charity or the rest admit only a transeunt motion or operatioÌ„ of the spirit which working in man without mans cooperation when what how and in whome it pleaseth is neuer totally or finally lost after it be receaued doth make a man alwayes faythfull and beloued of God and doth giue that vertue to all his workes though neuer so bad that they make them gratefull and acceptable to him so that according to them no worke of a faithfull man though neuer so bad can make any enmity betweene God him God neither imputing it as an offence to him nor man incurring the displeasure of God for it Fiftly We differ in the effect and operation assigned to it for we assigne the function and office for example Of the guift of faith to be the eleuation enabling of our Vnderstanding to giue assent to what is reuealed by God deliuered in scripture or tradition and proposed by Church authority Of the guift of hope to be the inflammation of the soule to loue God as our chiefest end to desire him as our greatest Good to hope for him as our good absent and to delight in him as our good present Of the guift of charity or grace to be the forgiuenes of our sinnes the sanctification of our soule adoption to be the sonnes of God title and right to the kingdome of heauen and a valew dignity of merit to our good workes They assigne to their priuate spirit a double effect the one of proposing the obiect the other of working in the subiect In respect of the obiect it proposeth to them what they are to belieue and why they are to beleeue it and how they are to know both In respect of the subiect it workes in them say they a firme and infallible assurance of all the former thinges belieued so that they stand sure and certaine not only of the Scripture the sense of it and of their doctrine and verity of it but also of their spirit that it is of the Lord and of their saluation that it is as due to them as it is to vse Caluins owne words due to Christ and that they can no more loose heauen then can Christ nor be no more damned then can Christ In which they attribute to their priuate spirit all the reason of credibility exteriour and all the operation interiour both in the will and vnderstanding which they haue of the certainty of all their faith and saluation By all which is apparent that as they made it the sole ground foundation which is in the former part at large proued on which their faith is built so they make it the sole meanes as is here proued and the totall cause materiall formall finall and efficient both exteriourly reuealing proposing and persuading and interiourly working or rather deluding them in the obstinacy rather then certainty of their supposed faith And this priuate spirit and this effect of it is that which they rest vpon and that which in this second Part we intend by the assistance of Gods grace to confute and disproue THE PRIVATE SPIRITS INTERPRETATION OF HOLY SCRIPTVRE Deciding of controuersies iudging of mysteries of Fayth coÌ„futed by holy Scripture CHAP. II. Out of 1. S. Iohn 4. 1. S. Paul 1. Tim. 4.11 Act. 20.30 2. S. Pet. 2. describing this Spirit SECT I. THE holy Ghost in holy Writ borh foreseeing and also forshewing to vs the abuse of this priuate spirit the better to forewarne vs of it to arme vs against it doth not only in generall as it doth many other abuses but euen in particuler and as it were on set purpose both plainely decipher and describe it also fully confute and condemne it Out of it therefore we will draw our first arguments of confutation and by it conuince of falsity this deceitfull and deceauing spirit And first to begin with the new Testament for the more full instruction of our selues and the plainer confutation of this spirit I will for one proofe conioine in one argument the testimonies of the chiefest Apostles that is of S. Iohn S. Peter and S. Paul First S. Iohn 1. epist chap. 4 v. 1. doth plainely giue admonitions against this spirit 1 Belieue not euery spirit 2 but try the spirits if they be of God Secondly both S. Iohn and S. Paul doe giue the reasons why we should not belieue but try these spirits S. Iohn v. 2. Because many false spirits are gone out into the world S. Paul 1. Tim. 4.11 Because in the last tymes certaine shall depart from the fayth attending to spirits of errour and doctrine of Diuells Againe 2. Cor. 11.14 For that Satan himselfe doth transfigure himselfe into an Angell of light that is doth make shew of workes of piety iustice and deuotion thereby to allure men by opinioÌ„
their vnderstanding be conuinced by euident reasons of perswasion that the one religion is false and damnable the other true and infallible Thus these reasons of credibility are the first help or meanes in the subiect to illustrate the vnderstanding and conuince it of the credibility of the thinges belieued Secondly a pious motion affection or disposition of the Will which directed by the former motiues of credibility and inspired by the speciall guift of grace either preuenting or infused doth first it selfe giue consent and submit itselfe to obedience of fayth then doth determinate the Vnderstāding to giue assent to the verity of the mysteries proposed This pious disposition first is supernaturall proceeding frō the grace of God who workes in vs both to will and to accōplish And begins in you a good worke and so our first motion to fayth is of grace Seconly it is free proceeding from our free power and will He that beleeueth and is baptized shal be saued but he that belieueth not shall be condemned And so our free will concurs also to fayth and saluation or resists by incredulity to damnation Thirdly it is necessary to the conuersion of the faithfull is the cause why some who haue slender yet sufficient motiues of credibility weake motions of grace are freely conuerted whereas others who haue stronger both motiues and motion do obstinatly resist will not be conuertd according to that Certaine belieued these things which were spoken by Paul certaine beleeued not And How often would I gather togeather thy children thou wouldest not And this is the second help or meane working in the will The third and last help or meane in the Guift or habit of Fayth which 1. is a permanent guift or quality produced by God infused into our Vnderstanding 2. It doth enable and lighten the Vnderstanding which otherwise of it selfe is as able to see and belieue the high mysteries of fayth as the eye without light is to see colours to giue assent and beliefe to whatsoeuer articles are by holy Church proposed as reuealed by God By fayth we vnderstand or belieue that God is It is the beginning and first ground of saluation iustification by which we first know God The iustice of God is reuealed by fayth by which we liue in God The iust liueth by fayth and by which we are prepared to iustification VVith the hart we belieue vnto iustice We are iustifyed by fayth It is sometimes both obtained before grace of iustification be had and also kept after that is lost so that many haue this habit of fayth who haue not the habit of Charity Many of the Pharises belieued in him but did not confesse him If I should haue all fayth and haue no Charity c. It may be lost that only by infidelity or refusing to belieue as it was in Hymenaeus Philetus and in those who erred from the fayth Made shipwracke about the fayth And fell from fayth And thus it is lost in all Heretikes who fall from fayth into heresy and so loose their habit by which in Baptisme they were enabled afterwards to belieue truely And these three to wit The credible testimony to conuince the Vnderstanding to accept the articles as credible The pious affection of the will to encline the will to obedience of faith And the guift or habit of Faith to enable both Will and Vnderstanding to consent and assent to the diuine reuelations are those which are required on the part of the subiect or person who belieues The order and necessity of the former meanes SECT II. THE second Consideration may be to ponder first the order and manner of proceeding Secondly the necessity and efficacy of these six helpes or meanes of Fayth all as they are compared one with another and all as they haue their operation in vs. And first for the order we may obserue that the māner which by God ordinarily is vsed according to these meanes to prepare and help an Infidell or Heretike of discretiō to his conuersion to true fayth is this 1. Mans Vnderstanding by reason of credibility motiues of perswasion is induced and disposed to accept this fayth as credible and such as in prudence may and is before any other to be beleiued and his iudgement by certaine markes and signes apparent and easy to euery ones capacity is perswaded that this Church and company of belieuers is rather then any other the true Church of Christ by which he is to be directed in all particulars of his beliefe 2. He is directed by the Churches authority how to discerne betweene the verity and falshood of thinges declared and betweene certainty of reuelation diuine illusion diabolicall And by it is proposed and declared to him what in particuler he is to beleeue as true and what to condemne as false 3. The wil is inclined by grace to subiect it selfe vnto obedience in consenting to fayth to determine the vnderstanding to yield assent to fayth 4. The guift or habit of faith is infused into the Vnderstanding that it may yeild a firme and infallible beliefe or assent to the articles of fayth thus made probably credible by reasons of credibility thus proposed by the Churches authority and thus made of infallible verity for the authority or testimony of God reuealing and affirming them to be true In which act of assent consistes the essence and perfection of diuine and supernaturall fayth By which is apparent both the manner and order how ordinarily God workes true Fayth in euery Christian by these meanes and also how faith is resolued and grounded vpon euery one of these meanes in particuler For if we respect the disposing meanes by which we are prepared to accept of our fayth as credible it dependes vpon the exteriour motiues of credibility and so our fayth is resolued into them dispositiuè If we respect the directing meanes which propose and declare to vs in particuler what we are to belieue our faith depends vpon the authority of the Church and so it is resolued into it directiuè If we respect the efficient meanes by which it is wrought in vs it depends vpon the guift or habit of faith and so is resolued into it effectiué But if we respect the formall meanes and finall resolution why we doe belieue it it depends vpon the diuine reuelatiō of God and so is resolued into it formaliter and finaliter Of which the preparatiue meanes that is the Credible testimonies are precedent to faith and leaue only an human perswasion of the credibility of the verityes The Directiue meanes that is the Churches authority is also precedent exteriourly proposing what in particuler and why we are to belieue The Effectiue meanes that is the habit of faith doth interiourly cōcurre with the Will and Vnderstanding to the act
of beliefe And the Formall motiue or meanes that is reuelation of God is the formall finall and last resolution why we belieue infallibly such verityes to be true So that if one aske by what we are before prepared and disposed to belieue the truth it is by the credible testimonies if by what we are directed guided to know the truth it is by the Churches propositiō if by what we are assisted and enabled to assent infallibly to this truth it is by the habit of Faith if for what and why we doe actually formally and finally assent belieue the same truth it is for the reuelation of God As therefore the Samaritans at the first were prepared by the womans relation who told them that surely it was the Messias who had told her all that she had done to thinke it probable that he might be the Messias and the woman was as it were a proponent or propounding cause to them of him Many of the Samaritans belieued in him for the word of the woman giuing testimony that he told me all thinges whatsoeuer I haue done But afterwards hauing heard and conuersed with our Sauiour himselfe for two dayes they now sayd Not for thy saying O woman do we belieue for our selues haue heard and do know that this is the Sauiour of the world indeed So all Christians are first prepared by credible testimonies directed by Church authority to the knowledge and certainty of that truth but afterwards when the diuine reuelation it selfe as the word of our Sauiour is made knowne to them then do they now formally and finally not for the testimonies of credibility or Church proposition but for the diuine reuelation it self giue firme and infallible assent and beliefe to the verityes or articles of fayth And thus Catholike fayth is that which is for probable testimonies accepted as credible by Church proposed as infallible by an infused habit effected as supernaturall by diuine verity reuealed as truth infallible and necessary to be belieued This fayth is that which is the beginning and ground of iustification the way and gate to saluation vpō which the Church of Christ is founded and is as the life and soule of it which maketh vs members and partes of Christs Church we being by it and Baptisme inserted into his mystical body which maketh vs certainly infallibly belieue either expresly or implicitè all whatsoeuer articles of sayth God hath reuealed to his Church by his Apostles which is a necessary meane instrument or dispositiō to our iustification and saluation without which none are iustified and by which informed with charity all are iustifyed which is one entire fayth in all faithfull who for one motiue and by one proponent cause do belieue all one doctrine which being one and entire belieue as they ought eyther all articles of fayth explicitè or implicitè or none at all which by refusing to assent to any one article in which is questioned the ground of all is by infidelity lost to all and to conclude which distinguisheth a Catholike from an Heretike in that whosoeuer hath this fayth is a Catholike and whosoeuer wants it or looses it is an Infidell or Heretike and so out of state of grace and saluation And thus much for the order and manner of Gods working of fayth by these meanes in vs. Secondly for the necessity and efficacy of these meanes though all and euery one in particuler be ordinarily necessary to true and diuine supernaturall faith the credible testimonies as exteriour motiues to conuince our Vnderstanding that it may prudently accept of this faith as credible and worthy of beliefe the motion of grace and habit of fayth as interiour assistants that the Will may not resist but piously incline to consent determine the Vnderstāding to assent and that the Vnderstanding may obediently yeild assent to the misteries of fayth the materiall obiects as those which we are to belieue and the formall as that why we are to belieue all which are absolutly necessary to make fayth credible free and supernaturall and without them all faith is but humane false or fained yet in respect of vs and of our certainty of beliefe a proponent cause and that infallible which can be no other but the Churches authority is most important and necessary And first that a proponent cause is needfull all grant because faith being by hearing and hearing by the word of Christ some preacher or teacher is necessary to propose and teach vs what is to be belieued by vs for as fayth depends not vpon reason but vpon authority that of God affirming this or that to be true and commanding it to be belieued so this authority thus affirming this verity must be made knowne to vs by some directing or proponent meanes or els we cannot come to the knowledge of it 2. That this directing and proponent cause must be infallible so that it cannot erre it selfe nor propose to vs an errour or falshood to be belieued for a truth is proued for since God requires of vs a certainty infallibility of fayth and this our certainty must be had by some direction and proposition by which it is proposed made knowne to vs what we are certainly to belieue it must needes follow that this Proponent cause must be certaine and infallible or els our fayth directed and guided by it cannot be certaine Thence it followes that they who admit a proponent cause as the Protestants do their church and yet do admit it to be fallible and subiect to errour as all of them do their Church cannot haue any certaine and infallible fayth at all as wanting a necessary certaine and infallible meanes to propose and teach them this certaine and infallible fayth which is confirmed by S. Augustine who sayth That if Gods prouidence rule and gouerne humane matters we may not despaire but that there is a certaine authority appointed by the same God vpon which staying our selues as vpon a sure step we may be lifted vp to God Thirdly this certaine infallible proponent or directing cause is Church-authority which Church that it may infallibly direct vs we securely rely vpon it first Iesus Christ selected and made it not only his inheritance Which he hath chosen Or his house which he builded and gouerned Or his Temple of which himselfe is Priest but also his dearest spouse VVhich he espoused to himselfe alone in fayth and truth As a Virgin pure and vnspotted without corruption Yea as his owne body And one body with him VVhich as head he nourisheth cherisheth and sanctifieth making her glorious without spot And which he hath purchased with his pretious bloud Secondly he priuiledged it first with his owne presence promising to be with it all dayes euen to the consūmation of the world Next with the presence of the Holy Ghost The spirit of truth
of Christs body receaued only by the faythfull Elect. With many such like which hang vpon the former principle The third and next borne impe of this spirit is the doctrine of Originall sinne which against the Pelagians Luther admitting did yet against the Catholike Church maintaine to be naturall Concupiscence which in the state of corrupt nature remaining in man is very Originall sinne it selfe This Originall sinne say they doth corrupt and infect the whole man and all and euery action in man proceeding from it with sinne doth cause that a man in all euen in his best actions doth sinne and can do nothing but sinne and so can neither merit by any good worke nor satisfy for any sinne doth hinder all internall grace and iustification which should abolish sinne doth take away all ability of free-will all possibility of keeping the Commandements or so much as any one of them all obligation to performe any precept of the loue of God or man morall or diuine and so all endeauour and labour to do pennance to seeke perfection to take vp the crosse of Christ and mortify our passions and follow him as being needlesse fruitlesse and impossible by the infection of this concupiscence which they make to be originall sinne The last and youngest bastard-brood of this spirit is the doctrine of predestination of which though Luther layd the egge yet because Caluin did hatch the brood maintaine aboue any other before him it is imputed to him as the first hatcher of it and as his bastard is by many Lutherans and Arminians reiected The doctrine of which is this that God out of his absolute and irrespectiue will as he predestinated ordained and created some to saluation so by the same will he like wise predestinated ordained and created others to damnation the one because it was his will that they should be saued the other meerely because it was his will without any fault sinne or demerit in them foreseene that they should be damned To which damnation that he might bring them he did for that end create them and ordained that first Adam then all his posterity should sinne that for this sinne he might execute his sentence of damnation for which end he did cause Sathan to tempt them to sinne to moue and force them to sinne yea did himselfe take from them all liberty not to sinne and worke in them immediatly by his operation all their sinne and obdurate them in that sinne and for that end that they should haue no remedy or help against sinne he denyed them the benefit of the death of Christ and his merits the benefit of vocation to grace of sufficiency of grace of iustification by grace or of glorification by the meanes of grace to all those whome he had thus appointed to damnation and to sinne On the contrary to them whome he had ordained to be saued he ordayned likewise the death Passion of Christ as a meane for that end to them only and by it gaue effectuall vocation sanctification and glorification to them only and of these only who are his only children he maks his Church To these only let them do what they will he imputes no sinne but couers all their sinnes with the cloake of the iustice of Christ accounts them iust and notwithstanding all their sinnes loues them as his children esteemes them as his darlinges and enthrones them as heires in his Kingdome of heauen among his Saints and Angels All which and such like opinions in number infinit and in impiety horrible as so many swarmes of locusts and gnates engendred out of the corruption of all good christianity and conceaued in the wombe of double Apostacy and sacriledge between a Frier and a Nunne by the heat and smoke of this fiery spirit of frensy haue as so many clouds shaddowed the light of true Fayth as so many Foxes deuoured the Lambes of Christs sheepfould as so many rootes of ill weedes ouergrowne and choaked the haruest of Christs fields and as so many vipers poysoned the soules of an infinit number of Christians Whereby is left nothing but ruine and vastation of all ancient monuments of piety nothing but horrour and confusion in all discipline and orders of Religion nothing but impiety and desolation of all Fayth and beliefe in many flourishing kingdomes of Christianity Of which as any one in former ages would haue sufficed as a plague to haue infected any Country with heresy so al of them compiled in one bundell can bring no lesse then a general mortality of all goodnes in so many Countrys infected by thē Of absurdities which follow vpon the first head of contempt of all Church-authority and relying vpon the priuate spirit SECT II. BVT let vs proceed and consider in particuler what fruits and consequences and what absurdities contrary to all reason honesty and piety do flow and follow out of these principles positions And first to begin with their first principle and the issue following from it which is their contempt of Church-authority their condemning the Roman Church as Antichristian and theit bold affirming the true Church of Christ for so many ages to haue decayed perished and to haue beene inuisible not knowne wholy ouerwhelmed with errours of superstition idolatry Antichristianity 1. It followes that for so many ages that is 8.10.12 or 14. as before was neither true Church or congregation neither lawfull Pastours and Preachers neither right Sacramēts or Sacrifice neither any diuine seruice or worship of God among any visible company of people in any part of the Christian world 2. It followes that in all those ages all the Fathers and Doctours all the Bishops Prelates all the Confessours Virgins and Martyrs and all the Councels generall or prouinciall that all the foure Doctours of the Latin Church and the rest with them al the Doctours of the East Church all the learned among thē all ancient Bishops of the Primitiue church al the Cleargy vnder them all the foure first generall Councels and the other twelue after them with the prouinciall Councels confirmed by them the Bishops and Confessours in them that all the Holy Virgins Confessours and Martyrs in tyme of most of the ten persecutions and of the Arian and image-breaking Emperours that all the Emperours of Rome Constantinople or Germany of the East or West all the Kinges of Italy Spaine France England Scotland Swethland Denmarke or Poland all and euery one who before Luther were Christians and professed the christian Religion that all these with the people who professed the same Christianity with them vnder them were all seduced by a false fayth and false Christianity and all liued and dyed in the seruice not of Christ but Antichrist Into what heart of any Christian can it enter that for so many ages no Doctour with his penne no Prelate out of the pulpit no Cōfessour in prison no Martyr at his death no Councell by
agreable to reason and equity is manifest for either they hould that Christ made no lawes and was no law-maker at al but a Sauiour only who tyed vs to none but freed vs from all lawes and cleared our conscience from all obligation to all lawes from all obedience to all lawes and from any scruple or punishment of transgressing any law naturall morall or diuine of Church or common-wealth of God or of man and by the liberty of his Ghospell gaue vs freedome to do what we will to omit or comit what we will without condition or obligation but only to belieue and assure our selues that we are sure to be saued Or if they admit any obligation of keeping any lawes as the morall law of the ten Commandement or other they auerre it to be impossible to keep them euen for the iust and perfect though assisted with the help of grace whereby they make God cruell in imposing that vpon vs which we are not able to performe vniust in punishing vs for that which he enforces vs to commit vnreasonable in charging vs aboue our ability in punishing vs for not doing that which we could not do As afterward is more at large shewed Fiftly That this faith doth take from Christ all authority either of iudging at all or of iudging vprightly so makes him either no iudge or an vniust iudge is proued Because in a iudge is requisite 1. That he vnpartially discusse and examine the cause 2. That he duely reward the iust 3. That he iustly punish the offender But this doctrine leaues no place for discussion of sinnes because according to it all works are sinnes as proceeding from originall sinne and infected with originall sinne and all sinnes are a like great as equally forbid by the law of sinne which forbids as well and vnder as great penalty at least in generall of death damnatioÌ„ the theft of a pin as of a pound therfore all discussioÌ„ of this difference is needlesse where no difference among them in greatnesse is admitted 2. It leaues no place for reward of God workes in that it admits neither any workes to bee before God good nor any persons to be inwardly iust nor any merit to be possible by any worke or person nor any reward to be due to any merit but where neither worke is good nor person iust nor merit deseruing there can be no iustice of remuneration in rewarding either good works or iust persons 3. It leaues no place to the iust punishing of the wicked for where all persons are either already iudged and sure to be punished as the Infidels and Pagans are for he that belieues not is already iudged or shall not at all be iudged nor punished as all faithfull Protestants shall not who are sure to be saued where the thing commaunded is impossible to be done or the law commaunding doth not oblige to the doing where God doth ordeine that thing to be doÌ„ne and compels the person to do it where the person commaunded hath neither ability to do the thing commaunded if he would nor yet fredome of will to do it if he could there can be no place of iustice in the lawmaker to punish the fact thus committed or the person committing it But so it is according to the former Protestant doctrine Therfore according to the same Christ cannot at the day of iudgment iudge any or at the least not iustly and cannot be either a iudge or at least not a iust iudge according to euery mans works Sixtly That this doctrine doth bereaue Christ of his priesthood and power of sacrificing and offering for sinnes is proued thus As in all states of nature cerimonall or grace sinnes were committed so in all states were sacrifices ordeined for remission of sinnes and priests appointed to offer for the same In the law of nature the sacrifice was voluntary the priest was the eldest of the family In the law of Moyses the sacrifice was determined to certaine beasts birds and meates and the priests were Aarons posterity and the tribe of Leui. In the law of grace the sacrifice is the body and bloud of Christ and the priests are Christs Apostles and who are consecrated by lawfull orders from them Christ as in persoÌ„ so in his Priesthood and sacrifice he surpassed both the eldest of the family in the law of nature and the Leuiticall priests the sacrifice of both for they were only men he was God man they were men sinfull he was not polluted with sinne they as men and sinners are far distant from God to whom like to men in sinne for whom they offer he as participating of God to whom and of man for whome he offers is one imediate with both They offered often and many times as wanting one full price able to make a full redemption at once he offered once for all and that a full price satisfaction sufficient for all They were annointed with materiall oyle of oliues he with internall oyle of Deity aboue his companions They offered sacrifices many in kind and meane in quality all inferiour to themselues he offered one and that most iust euen himselfe and his owne body bloud of which sacrifice himselfe was 1. The priest annointed by his incarnation to offer 1. The sacrifice ordeined by himselfe an hoast to be offered 3. The temple consecrated to God for his holy offering 4. The Altar in his body which was sprinckled with the bloud of this offering for all which reasons Abraham and the Leuitâ—all priests in him and in his soines as inferiour offered tithes to Melchisedech as superiour and in Melchisedech to Christ figured by him as the chiefe of all The sacrifices Christ offered were of two sorts both of them one and the same in substance to wit his owne body and bloud but diffeâ—ing and diuerse in the manner of offering the one on the Crosse the other at the supper the one bloudy the other vnbloudy the one in his owne forme of man visible the other in the forme of bread and wine inuisible The one once and not reiterated as being a sufficient price of our redemption the other often as the application of the former and that often repeated as sinnes are often committed By the one purchasing to himselfe his Church in his bloud by the other conseruing sanctifiyng the same to himselfe by his grace By the one as a cause meritorious deseruing grace pacifying God and reconciling man to God by the other as an instrument causing grace sanctification satisfaction and actuall remission of sinnes for by it as by Baptisme is wrought remission of sinnes and as by fayth hope charity and other vertues is obteined grace and saluation Now sith it is euident that Christ was 1. a Priest 2. According to the order not of Aaron but of Melchisedech 3. For euer Sith it is euident also 1. That a Priest and sacrifice are correlatiue and so mutuall that
to bastaâ—dy it is a worke profitable and I hope worth the labour to descend into a particuler confutation of this Priuate Spirit and by speciall and seuerall kindes of arguments such as are the authority of holy Scripture the testimonies of auncient Fathers the principles of holy Fayth the euidency of solid reason the absurdities both doctrinall and practicall that ensue vpon it and the fruits and effects which haue beene produced by it to lay open the deformity falsity and impiety of this Priuate spirit and to shew the inconueniences absurdities and blasphemies which ensue vpon the making it the whole ground of Fayth the sole interpreter of Scripture and the only iudge of all controuersies of Faith Religion which as is before in the former part shewed all Protestants haue done and yet do For the better performance of which vndertaken taske and the more both orderly to proceed and more clearely to vnderstand the same as in the former part we proued six groundes of Christian and Catholike fayth vpon which it is built and shewed that as the Catholikes do imbrace them all the Protestants do reiect and delude them all so it will not be amisse in this part first before we enter the particuler confutation to propose to the iudicious Readers consideratioÌ„ also six helps or meanes by which ordinarily God vseth to worke true Catholicke fayth in the hart of euery true beleeuer and to shew that as they are all and euery one of them concurring to the true fayth of euery Catholik so they are all wanting to all sortes of Protestants and to their faith and religion whereby both Catholikes Protestants may discerne as well by what kind of causes and meanes true Fayth is produced as vpon how solid a grouÌ„d and foundation the same is builded and so al may the better be enabled to iudge whether of the two Religions that is Catholike or Protestant be not only more solidly grouÌ„ded but also more diuinely produced For which we may note that as these six Meanes or helpes are necessary to Fayth so three of them are necessary in respect of the Obiect belieued and three in respect of the Subiect belieuing In respect of the Obiect the first is the Materiall obiect or articles to be belieued which as they are supernatural and aboue the capacity of our vnderstanding so are they to reason not euident and cleare but obscure both in their verity that they are true and in their reuelation that they are reuealed by God and therefore are by fayth for the authority of God affirming belieued And these are the B. Trinity the Incarnation Resurrection Transubstantiation Iustification Glorification and the rest which we belieue The second meane is the Formall Obiect or motiue why we belieue which is the prime verity reuelation or testimony of God who as he hath reuealed all mysteries that we are to belieue and as we are to belieue them because God hath reuealed them so did he at the first reueale them all to the Prophets and Apostles from whome we are to receaue by Scripture or Tradition all reuelations of all mysteries of Fayth whatsoeuer are by any till the worlds end belieued without expectance of new reuelations by any new spirit for so did Christ himselfe make knowne to the Apostles All which he heard of his Father c. And therupon the Apostles are coÌ„manded to preach the Ghospell to all creaturs And all faithfull are sayd to be built vpon the foundation of the Prophets and Apostles that is vpon the reuelations made by Christ vnto them and by them deliuered by Scripture or tradition to vs. The third Meane is the Proponent cause or condition necessarily required to our beliefe which as an infallible rule and iudge is immediatly to propose to vs the verity certainty both of the articles reuealed and of the reuelation of them for as the articles are aboue our capacity and the reuelation may to vs be doubtfull and both are obscure and as the Scripture and Tradition are not only hard obscure but also mute and vnable either to explicate themselues or expresse to vs the resolution of al doubts which may arise therefore some Iudge or Proponent cause in respect of vs is necessary which must be not only infallible and vniuersall in it selfe and able without errour to satisfy all doubts but also knowne and visible vnto vs that by it we may know the verity of all both articles and reuelation as also Scripture Tradition which proponent cause except God had prouided and left vs he had left vs destitute of a necessary meanes to fayth which is to deliuer and declare to vs what God hath reuealed and so had not prouided vs sufficient helps to attaine to the certainty of beliefe And this is the authority of the Church of God or the Spouse of Christ as afterwards shall be proued And thus are necessary in respect of the obiect 1. the Materiall obiect what we belieue 2. the Formal obiect why we belieue 3. the Proponent cause to assure vs of the verity both of what why we belieue In respect of the subiect who belieues are also necessary other three helpes First a Speculatiue iudgement of the Vnderstanding grounded vpon credible Testimonyes and probable reasons of perswasions which doe make appeare euident to mans natural iudgmeÌ„t that this faith is credible and worthy of beliefe and prudently may be accepted as more credible more worthy of beliefe then any other of Pagans Iewes or Heretikes whatsoeuer though it be not as yet for these reasons belieued as true These euident testimonyes of credibility which according to diuers dispositions doe diuersly moue and perswade some of them one person and some another and which are only humane not diuine and leaue as yet an impression only of euident credibility not of diuine verity as they are in Scripture required Thy testimonies are made credible exceedingly so are they ordinarily to men of reason so necessary to their conuersion that the Will which is not moued but with reason or shew of reason for nihil volitum nisi praecognitum cannot giue consent to any Verity of fayth except it first be perswaded by some direction of these motiues of credibility Wherupon ordinarily those who are conuerted from infidelity to Christianity without some one or other of these motiues may be sayd to be too credulous for qui cito credit leuis est corde He that giueth credit quickly is light of hart as on the contrary they who are not moued by them sufficiently proposed are Stulti tardi corde ad credendum Foolish and slow of hart to belieue and thereby are vnexcusable from sinne but they who with desire and deligence with deuotion humiliation and resignation do endeauour and duly doe enquire seeke out the truth of Religion are by inuincible ignorance excused from all sinne of positiue infidelity vntill
that he may abide with you for euer And shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seeds seed for euer And for what end That he may teach you all thinges That spirit of truth shall teach you all truth Thirdly he armed it with all power and authority To remit or retaine all sinnes to bind or loose whatsoeuer is to be bound or loosed in earth or in heauen to correct punish with the rod of correction To excommunicate and deliuer vp to Sathā And to determine all questions or controuersies as it should seeme good to the Holy Ghost and it Fourthly he established and cōfirmed it As the pillar and foundation of truth that being in it selfe grounded in truth and also grounding others in the same it should stand so firmely that the gates of hell shall not preuaile against it Fifthly he gaue to it commission and charge to teach all nations and to preach the Ghospell to all creatures Sixtly he gaue vs warrant and security that we might safely heare and obey it He that heareth you heareth me Seauenthly he gaue vs charge and command by precept of obligation that whatsoeuer they shal say to you speaking of the Scribes and Pharisies in Moyses chaire but à fortiori of the Pastours and Prelats in Peters Chaire that doe you Eightly he threats and terrifyes vnder great punishment first of danger and of contempt of himselfe by contemning it He that despiseth you despiseth me Secondly of infidelity and losse of his fauour and grace He that will not heare the Church let him be to thee as the Heathen and the Publican Thirdly of hell and damnation for euer He that belieueth not shal be condemned All which doe proue not only an authority and that infallible in the Church to direct and teach vs but also an obligation in vs to obey submit our selues for fayth to the direction and instruction of it And least any should doubt of this Church what it is the holy Ghost explicates the meaning of our Sauiour tells vs that it is Some Apostles some Prophets and other some Euangelists and other some Pastours and Doctours to the consumation of the Saints vnto the worke of the ministery vnto the edifying of the body of Christ vntill we meet all into the vnity of Fayth Which Pastours he will giue vs according to his owne hart who shall feed vs with knowledge doctrine And how shall they feed vs by preaching and proposing to vs the doctrine of fayth for as hearing is a necessary meanes to belieuing How shall they belieue him whome they haue not heard so preaching and proposing what is to be belieued by Church-pastours is necessary to hearing so to belieuing How shall they heare without a Preacher By which is apparently proued the necessity and infallibility of Church authority for a propounding and directing cause in matters of fayth and Religion All which may be confirmed First by authority of holy Fathers among whome I will cyte S. Irenaeus and S. Augustine for the rest Irenaeus that learned Doctour and holy Martyr sayth VVe ought not to seeke among others the truth which we may easily take and receaue from the Church seeing that the Apostles haue most fully layd vp in her all thinges which are of truth that euery man that will may take out of her the drinke of life For which those thinges that are of the Church are with diligence to be loued and the tradition of truth is to be receaued S. Augustine sayth The truth of the Scripture is holden of vs when we do that which pleaseth the vniuersall or whole Church the which is commended by the authority of the Scriptures themselues that because the Holy Scriptures cannot deceaue whosoeuer feareth to be deceaued with the obscurity of this question let him require the iudgement of the Church which without any ambiguity the holy Scripture doth demonstrate In which is affirmed First that all truth is left by the Apostles in the Church not in Scripture only Secondly that the same truth is to be learned and receaued of all by the sayd Church Thirdly that the truth thus receaued is most true and is to be loued and followed of all See more of the Fathers aboue in the first part to whome I add a confirmation out of Luther against himselfe and his followers who sayth that The Church neither can nor ought to teach errours no not in the least thinges since God is the mouth of the Church and as God cannot lye so neither can the Church Secondly by Reason for since of all the rest of the means and rules also of fayth there may be and often is question doubt as for example of the articles which be true which not of reuelation which is reuelation of God which an illusion of the enemy of the motion of the spirit which is of God which of nature which of Sathan of the inclination of the Will which is a pious disposition and which an illuding affectation of tradition which is diuine Apostolicall or Ecclesiasticall which not of Scripture which is true which false of true which is the incorrupted translation which corrupted of the incorrupted trāslation which is the true sense which is false and of the true sense which is to be belieued as fundamentall and necessary which is not to be belieued as fundamentall but only voluntary Of all which since I say there euer hath beene and now is great question contentiō some infallible directing iudge propounding cause is a necessary meane to end these all like controuersies and to settle and resolue vs in the assured certainty of the one or other or els will the contention be euer endlesse and we in our opinions restlesse Among which seeing no other can be assigned but the Church and that God hath giuen so large commission and priuiledge for that end to it as we haue produced it remaines that the Church and Church authority is of all necessary meanes of fayth the most necessary for vs to settle and satisfy vs in the certainty of our diuine fayth And thus much of the order necessity of these six meanes and chiefly of Church-proposition or the Proponent cause How the Protestants want all these six meanes of Fayth SECT III. THE third Consideration is to reflect how that of all these six meanes necessary to diuine fayth the Protestants haue not any one but are defectiue in all These meanes are either External as the credible testimonies which by euidence of reason conuinceth that such a faith is credible and may prudently be belieued and Church proposition which by the credit of authotity assures that the same is true and is to be belieued both which are externall to the person belieuing or Eternall
must needs by consequence hould so for the most part do hould that there are no infused and permanent guiftes or habits of fayth which concurre or help to our Iustification but that all is wrought by the motion of a transeunt spirit which motiō as it worketh according to them in them by it selfe only wholy all internall good workes without any cooperatiō of man or mans freewill so it is only a motion which worketh in whome it will when it will and how it will al and whatsoeuer it wil in man to his iustification and saluation by which it is euident that as in all their opinions they are neyther constant nor permanent but are wafted with euery wind of new doctrine and so fly from the beliefe of one thing to another so they are not guided by any permanent guift or quality but by certaine flashes motions of an vncertaine spirit which leads them from one vncertainty to another and so leaues them in al vncertaine 5. That the Protestants want the first of the eternall meanes or helps of Fayth that is the materiall obiects or articles of beliefe which are to be belieued as reuealed by Christ vnto the Apostles and by the Apostles left to their Successours and by them to vs and posterity is proued 1. Because they belieue many thinges as obiects of Fayth which are not reuealed eyther in Scripture or Traditions of which are many instances giuen in the former parte so do they not belieue many articles which are reuealed both in Scripture and Tradition for which cause they reiect all tradition and in it many mysteries of fayth which the Apostles left only by Tradition and refuse many partes of Scripture and that chiefly because they containe many points of doctrine which they will not belieue 2. Because as they admit many points of doctrine into the number of their articles of fayth which the ancient Church condemned for heresies as contrary to Apostolicall doctrine witnesse the ancient condemned heresies of Heluidius Vigilantius Arius Iouinian and others by them reuiued so they cōdemne many pointes of doctrine as erroneous superstitious or idolatrous which the ancient Church receaued for articles of Fayth as agreable to Apostolicall tradition witnesse all the poyntes of doctrine which the Magdeburgenses and others before cyted condemne as errours and staines in the ancient Fathers in euery age since Christ in both which they erre in the materiall obiects of Fayth as well in receauing condemned heresies for Apostolicall verities as in cōdemning receaued Apostolicall verities reuealed by Christ for erroneous heresyes 3. Because as they admit speciall Fayth only whose obiect is only their remission of sinnes and iustification for diuine Fayth by which they are iustified so all other fayth by which they belieue for example the B. Trinity Incarnation Passion and Resurrection and Ascension of Christ with the rest of the articles of faith vsually belieued they acknowledge for no other but for a general Faith common as well to the damned and Diuells as to them which faith in the Diuel and damned as it is no voluntary and free act proceeding from a pious disposition of the Will nor a diuine and supernaturall worke depending vpon any authority of God reuealing but a meere naturall and necessary act of knowledge◠conuincing their vnderstāding eyther by force of experience or by euidence of reason or by apparent and euident notes of credibility or by some manifestly knowne testimonies of God of the verity of that which they belieue and tremble at so in the same manner their Faith of the same articles by their owne confession is not diuine but a meere humane fayth grounded vpon some generall receaued opinion or vpon some meere human authority and so what they conceaue of the generall articles of faith they do not receaue them as any articles of doctrine and supernaturall fayth but as generall receaued positions humane coniectures and their owne selfe-seeming and chosen opinions 6. That the Protestants want all diuine Reuelation for which as the formall cause and the finall resolution they should belieue al which is by God reuealed is proued 1. Because what they belieue they belieue not for that it was reuealed to the Apostles by the Holy Ghost eyther at Pentecost when it did visibly teach and confirme them or in successe of tyme when vpon occasion as at the conuersion of Gentils it did reueale to them all the mysteries euer after to be belieued which Reuelation made to the Apostles is the formall cause of fayth nor yet for that it is proposed to them by Church infallible authority as a condition necessary to know what is reuealed but for that it is reuealed to them a new by their owne priuate spirit from which they receaue all their directions and certainty both what is reuealed why it is reuealed and also by what meanes it is reuealed 2. Because the meanes by which Christ doth manifest and declare vnto vs his diuine reuelations they eyther plainely reiect or wholy subiect to their priuate spirit for the authority of traditions by which part of the diuine reuelations are deliuered to vs and the Proposition of the Church by which we are secured of the certainty of them they reiect and deny The authority of the Scripture which is an other meane by which God hath reuealed his truth and which they chalenge as the only means both of knowledge certainty of diuine reuelations they wholy subiect to their priuate spirit by which they are assured which is true Canon which is true edition which true trāslation which true sense of it And so for diuine reuelation they haue neyther any at all nor yet any meanes to know or attaine vnto it And thus much of the Protestants want of all the necessary helps meanes by which true and diuine supernaturall Catholike fayth is produced conserued and increased in the soule of euery faithfull belieuer and member of Christs holy body and Church How the Catholikes and Protestants differ in these six meanes and how the Protestants make their priuate spirit the only meanes of all SECT IIII. THE fourth consideration is to reflect vpon the aduantage which we Catholiks haue against the Protestāts and the difference that is betweene vs and them in these meanes of Fayth and how that the Protestants do substitute one only deluding and deceitfull meanes that is this their priuate Spirit in place of all the six former meanes of fayth And first for the materiall obiect they professe to belieue 1. only the doctrine which is reuealed in scripture 2. that only which is reuealed in that one parte of Scripture which they are pleased to accept as Scripture by their spirit 3. that only in that part of Scripture which is according to their precōceaued opinion so interpreted by their spirit so that Scripture alone and that not in whole but in part and that part of Scripture as it is
without interruption of persons or chang of doctrine by a perfect enumeration of successours Apostles and Apostolical Seas vntill this present tyme these our present Prelates Patriarches and Popes We haue the rare examples of millions of Martyrs Confessours Virgins who haue with their bloud life defended and honoured our confessed Faith Doctrine the strange punishments of persecuting Pagans Iews Heretikes who haue with their sword and cruelty opposed and persecuted it In all which we differ from them and haue the aduantage of them in credible motiues 5. For infallible proponent cause as they do not require or assigne any yea as before do expresly reiect all chiefly the true that is Church authority so they cannot produce any which either can be a proponent cause or if it could is yet either infallible or so much as credible for them selues and their Religion For their scripture is not to them a proponent but if it were true scripture a reuealing cause because in it is reuealed truth of which reuelatiō there is need of a proponent cause to declare which is scripture which is among many the true sense of it Their priuate spirit which yet they make their proponent cause is so farre from being either infallible or credible that it is not only most fallible and subiect to deceaue yea and actually doth deceaue and hath deceaued so many but also most incredible without any apparence of probability eyther to them who haue it or to others who follow it that it can be true or direct and declare any truth at all We haue a proponent cause so certaine and infallible which is Church authority that it hath for the infallibility of it the predictions of Prophets the promises of Christ the declaration of the Apostls the confirmation of miracles the approbation of holy Fathers the practise of all antiquity what not all to proue the verity and infallibility of it in directing and declaring to vs what and why we are to belieue And in this proponent cause also we differ and that principally from the Protestants and so haue the aduantage prerogatiue ouer them in the externall meanes and so in all the meanes required to fayth For the priuate spirit in particuler if it were a sole necessary ground meanes of fayth as the Protestants without ground suppose it if euery Christiā lawfully might necessarily ought to rely vpon it which yet none can for the certainty of his Fayth Religion if it were a secure ground to build vpon and a certaine meanes as it is not to attaine to true fayth and saluation yet with as great reason yea with more probability might we Catholikes both chalenge it rely vpon it then the Protestants may or cā And 1. for the certainty of the spirit that they haue infallibly the spirit of God more then we what can they chalēge for it more then we What certainty can they claime more then we If they alleadge their bare word say they haue it we can alleadge ours and say also we haue it If they alleadge Scripture say they haue it for them we also can alledge the same and say we haue it for vs yea and had it before them for that they had what they haue of it from vs. If they alleadge they haue the true sense of Scripture for them and their priuate spirit we can alleage we haue the same and the same meanes to attaine it as they many of vs haue as great learning and knowledge in tongues as they as great a care and desire of truth as they as diligent paines and industry as they as feruent prayer and deuotion to find and obtaine it as they If they alleadge the sense and feeling of this spirit within them we can alleadge and feele as much sensible deuotion and more spirituall as many inspiratiōs illuminations these more certain as great promptnes and readines to obey Gods motions that with more humility then they yea in all these we haue and can alleadge more then they 1. The conformity in iudgement with the ancient Fathers Councels and Church with whome we agree 2. The direction and authority of our holy Mother the spouse of Christ our Church which we obey 3. The subordination and vnion of our selues with our Pastours Superiours of the Church to whome we are subiect subordinate And all this haue we more then they all making vs more certaine then they all better grounded then they So that we may confidently say with the Apostle In quo quis audet audeo ego VVhat they dare we dare what they can we can what they may chalenge for the probability of their spirit we can may chalenge the same yea more then they plus ego with more reason and probability vpon better safety security In the certainty therfore of this spirit if it be secure we are equall with them yea many degrees aboue them Secondly For the necessity of hauing the true spirit of God in vs and the efficacy or effect of the operation of it with vs we Catholikes are so far from denying either that we hould a necessity and that absolute of both affirming that as a principle of our faith that no person whatsoeuer cā truly and duly belieue any article of faith much lesse al nor do any one worke auailable to saluation much lesse saue his soule without the special presence assistāce of the grace or spirit of God in him In as much therfore as concerns the necessary being and working of this spirit of grace of God in vs in some thinges we and the Protestantes agree in other we differ We agree 1. In that both of vs graunt and require an operation and assistance of this spirit of God not only to true faith but also to good life 2. In that both of vs do graunt require this operatiō to be so necessary in euery one that neither right faith nor vpright life can be attained or performed but by it that as the prime principal cause and agent 3. In that both of vs do graunt require this necessary and operating spirit to be so priuate particuliar internall in euery one that it hath an effectual operation or cooperation in him that so effectual that to it is attributed the effect of our conuersion saluation And thus farre we agree Thirdly We differ frō them in these 1. In the name vsual manner of appellation for we cal it the grace of God which as before is of diuers sortes some gratis giuen as the guift of languages cures c. some iustifying as Faith Hope Charity some actuall as excitant adiuuant operant cooperant sufficient effectual the rest before mentioned They call it the spirit or priuate spirit or motion of God as inspiring and working whatsoeuer good is wrought in them 2. We
and found and that by industry and reading of the words and text the spirit is to be found Whereupon they make the words of scripture as they are heard or read not only the organ or instrument of faith as much as wee make the Sacrament instrument of grace but also the sole instrument which with diligence read or heard they prescribe as the only meanes to receiue faith and saluation For first as a man consists of body and soule and the body of it selfe being senslesse dead is the inferiour â—â—rt the soule being life and giuing life is the principal part without which he is not man So the Scripture consists of the words or text which is read or heard and is only the body barke or couering of Gods word and of the sense and meaning which is vnderstood belieued and is the life soule and substance of the scripture Now the words as they are written or spoken consisting of letters syllables words are dead without life and common to Gentils Iewes and hereticks with the faithfull yea in the same manner as the law is called a law of sinne so are they by S. Paul said to Kill to be ministration of death Because according to S. August the letter read and not truly vnderstood or not performed is occasion of heresy and sinne some gathering out of it as out of the flower poison of heresy like the spider others hony of faith like the bee The sense and meaning as it is truly vnderstood belieued which is properly the word of God is an effectuall meanes more piercing theÌ„ any two-edged sword an operatiue vertue to saluation but to whome to all that belieue And to whom it is so proper that it is by faith only conceaued and attained and by faith only belieued vnderstood Secondly As the bare letter words and text of scripture without true sense are not the word of God so they do not containe the spirit of God or the holy ghost in them neither is the holy ghost thus inherent resident or to be sought found in the scripture but in the hart and soule of the writers of scripture that is the Prophets or Apostles in whom as it did remaine and dictate to them what they writ so did it reueale and manifest to them the true sense meaning of the same though perhaps not alwayes the whole complete meaning and all senses of the scripture for by reason of the fecundity of senses in Gods word many or al of them were not according to S. Augustine alwayes reuealed to the same Apostles or prophets but some reserued to the authour of it the holy ghost it selfe And as the spirit of God is not inherent or resident in the bare words sillables or text of scripture so the spirit or spiritual true sense of scripture is not to be sought or found only in or out of the bare words and their grammaticall signification but out of the rule of faith expounded according to the Ecclesiasticall and Catholike doctrine of beliefe Not by humane labour and industry of study but by the meane of faith and diuine reuelation For the words are translated into other languages different from that in which they were originally written and haue diuers and various significations and senses as litterall moral allegoricall and anagogicall and are by seuerall expositions drawne to suport diuers seuerall yea contrary faithes and religions Also great labour diligence and study haue beene vsed by many men of great wit learning and knowledge in the expounding seeking out the true sense of scripture who yet haue beene so far from finding it as that they haue inuented many false and heretical meanings and therupon grounded many wicked and damned heresies Out of al which it doth follow that the words of scripture and the diligent and frequent reading or hearing of it are so far from being a necessary meanes of faith much lesse the sole whole meanes to it that faith is a meanes necessary presupposed to the vnderstanding of scripture For if the scripture consist not in the words and letter only but in the sense vnderstanding principally and if the sense depend not vpon the bare words but vpoÌ„ the Ecclesiastical catholicke rule tradition of faith as is proued then must faith be prerequired as a help and meanes to find out the true sense of scripture And they who will read scripture must bring faith with them as a help and meanes to vnderstand the scripture and not ground their faith vpon their reading of scripture which being diligently read though it may serue to coÌ„firme and nourish faith in ones selfe or to illustrate and defend it to others and in both being according to the rule of faith interpreted a light to direct them in the way of piety and to enflame them with the heat of Charity yet it can neither be a first and firme ground to cause and produce first and certaine faith in any for a man must bring faith to belieue it nor a sufficient meanes to resolue all points of faith necessary to saluation as besids other reasons the practise of so many heresies diuided pretended to be grounded all vpon it doth conuince and the experience made for example of three persons Iews Turks or Pagans all ignorant of Christian religion all turned to a bare text of the bible all willed to seeke out and resolue in particular articles formerly or presently controuerted in Christian religion will no doubt by their seuerall contrary resolutions confirme the same And thus much of the rule of faith as a necessary meanes of expounding scripture The second meanes of expounding the holy scriprure is the generall practise or obseruation the publike Custome or tradition of the whole Church in the exercise of any religious seruice or worship or in the practise of any sacrifice sacrament or ceremony in which as the Church it selfe cannot erre so it may be a guide in expounding the scripture to keep others from errour that where the doctrine of the Church is not euident there the practise and obseruation of the same may serue This practise we will proue by the practise of the chiefe Doctours in Gods Church for by this did the ancient Fathers expound many places and conuince many Heretikes By this practise admitting the lapsed to pennaÌ„ce did Epiphanius conuince the Nouatians who reiected them By this practise of saying Glory be to the Father the Sonne and the holy Ghost did S. Basil conuince Origen about the deity of the holy Ghost vrging his owne practise with the rest against Origens owne doctrine against the rest By this practise of baptizing in the name of the Father the Sonne the holy Ghost did Theodoret conuince Arius who denyed the equality of the Sonne with the Father By this practise of exorcising breathing vpon Infants in the SacrameÌ„t of Baptisme did
oecumenicall Councels all of impartiall and authenticall authority which they do not And by this Catholiques are more secure of the true sense of scripture then they haue their faith better grounded vpon the scripture then they and haue their spirit better warranted by God more secured that it is from God and surer combined with the spirit of the auncient Catholicke and Apostolicke Church with the spirit of the holy and learned Doctours and Saintes of God with the spirit of the generall and receiued Councels of Gods Church none of which they haue And by this we haue our beliefe grounded vpon a certaine infallible authenticall sense of scripture which they haue not And thus much of this priuate spirit that it cannot be a fit and certaine Rule or meanes truly and infallibly to interprete the holy scripture THE PRIVATE SPIRITS AVTHORITY To iudge Controuersies of Fayth confuted by Reasons drawne from the nature of a Iudge of Fayth CHAP. VI. The properties of a Iudge of Fayth SECT I. THOVGH the Iudge of the sense of Scripture and of controuersies of faith be all one and therfore that which hath beene spoken of the one might also suffice for the other yet because faith extends it selfe larger then the scripture because the true Iudge of faith from the false may be the more clearly discerned the functiōs of this priuate spirit may be also more plainly confuted therfore I adde in this Chaprer these reasons drawne from the office of a Iudge of Controuersies to shew the insufficiency of this spirit to be a iudge of thē In which we may note for this iudiciary power and authority 1. What it is and what properties and conditions it requires 2. In whome it is and who are to exercise this authority 3. How it is to be ordered and what rules are to be followed in the exercise of it which being distinctly and fully considered the inability and insufficiency of this spirit to make a Iudge of faith will more clearly appeare First therfore we may note that as in a temporall Common-wealth where contentions arise offences are committed and tittles are questionable that besides the lawes established there are necessary also Iudges to determine causes to decide titles and to punish offences so also in the spirituall Common-wealth of the Church where controuersies are of a higher nature questions no fewer in number and the offences more grieuous in quality some personall Iudge or iudges are no lesse yea more necessary to discerne verity in all doubts to establish vnity in all contentions and to punish obstinacy in persons who offend Some Iudge therfore is necessary as well in spirituall causes as in temporall as well for matters of doctrine as of iustice and as well in pointes of faith as of manners This Iudge because all faithfull belieuers are obliged to belieue and obey his sentence as true and iust though not in consequences appendixes of faith yet in materiall and substantiall foundatitions of faith though not in schoole questions pulpit conceites which infringe not the solidity of faith yet in maine articles and principall mysteries of faith vpon which is cōposed a complet edifice of true religion though not in probations and allegations for the proofe of pointes of faith yet in the determinations and conclusions of the points or articles themselues though not in case when is intended only to confirme the weake to satisfy the curious or to confound the proud yet in case when is intended to condemne any doctrine as heresy vnder anathema and to declare and define expresly for the common and publicke good of the whole Church any verity of doctrine formerly by the practise of the Church receaued or by the assent of the faithfull at the least virtually belieued Because I say all faithfull are obliged to belieue and obey this Iudge and his sentence in pointes and articles substantiall defined and concluded by sentence definitiue against heresy for the good of the whole Church therfore it is necessary that this Iudge vpon whome depends the verity of beliefe and the saluation or damnation of so many who by a true or false faith are saued or damned haue these properties or conditions in him in his authority 1. That he be visible and manifest in person so that he may know and be knowne heare and be heard speake and be spoken vnto and therby haue a publicke Court giue publick audience examine publicke causes pronounce publicke sentence betweene parties who contend and in contentions which are debated 2. That he haue power and authority warrant and commission to giue Iudgment pronounce sentence and to compell parties to obedience and performance 3. That he haue warrant of infallibility in this his sentence that he cannot erre or determine errour deceaue or be deceaued in this his verdit corrupt or be corrupted by partiality in his iudgment All which are as it were essentially necessary for this iudge for if he be not publicke knowne in person others cannot haue accesse to him nor he vnderstand the causes of others if he be not certaine and infallible in his sentence he cannot determine matters of certainty nor can others be secured by him if he want authority and power to oblige and compell he cannot end the controuersy and establish peace and vnity in the Church which is the end of his iudgment Further because this Iudge is to haue this infallible authority and that all are obliged to rely vpon him and his iudgment that he may the more securly proceed in his iudgment and others more confidently rely vpon it therfore he must haue some Rule likwise infallible and certaine by which he may be directed in his iudgment and some solid foundation vpon which he may build his definitiue sentence This rule or foundation because it is to be a rule ground of iudgment and that for persons in number so infinit and for causes in substance so important therfore it can require no lesse then these and such like properties for the solidity of it and the security of iudgment by it In respect of it selfe 1. That it be so certaine infallible that it can neither deceaue or be deceaued 2. That it be so continued and not interrupted that it cannot decay or perish 3. That it be so firme and immutable that it cannot be changed or corrupted In respect of the persons whom it is to direct 4. That it be so knowne and visible that it may be discerned by all sortes who haue need of it 5. So markable notable that it may be a signe distinctiue to distinguish true from false beleeuers 6. So necessary and important that without it no certainty can be had 7. So vniuersal general that it may satisfy all sortes of people Iewes or Infidels Heretikes or Catholikes yong or old vnlearned or learned In respect of the matter or mysteries which are to be determined 8. That it be so fundamentall that
it be contained among the chief articles of the Creed or plainly expressed in scripture 9. So sufficient that it be able to explicate determine all articles and doubtes in religion 10. So complet that it containe virtually be able to resolue plainly all questions and conclusions of Faith which may at any time vpon any occasion arise All which are necessary for such a rule and foundation vpon which so important a matter as faith and religion is grounded And this is the first thing to be obserued for the properties and conditions both of the Iudge and his rule of faith The whole body of the Church cannot be this Iudge SECT II. SECONDLY We may note that this infallible authority to iudge of controuersies of faith is giuen neither to the whole body and congregation of the Church of God as the rigid Lutherans with Brentius do hould nor to the secular Princes and Parlamentes as all the Lutherans at first and the State-Protestants of England do yet defend nor to the lay-people and priuate persons as Caluin and the Caluinists do maintaine nor yet is it residing in the wordes and text or scripture as the ordinary preachers pretend but only is giuen to the Pastours and Prelates of the Church of Christ who are lawfully by authority from Apostolicall succession ordained and Catholickly continue without diuision of heresy or schisme in the same and among them principally to the chiefe head and Pastour the successor of Peter and Bishop of Rome All which concerning euery one shall be briefly proued First therefore although the whole body of the Church collected haue the infallible assistance of the holy Ghost that it cannot erre or be deceaued in faith yet hath it not the same assistance that it may ought to be iudge determiner of faith For as in a naturall body the soule doth informe and giue life to the whole body and euery member of it but doth not discourse and giue vse of reason to the whole or euery part but only to the head so the spirit of God assistes the whole Church with the priuiledge of freedome from errour in faith but doth not likewise giue to it the priuiledg◠of authority to teach and iudge of faith and direct others in the same for which cause God hath giuen a measure of donation diuisions of graces and ministrations and made some not al Apostles Doctours Prophets that some may rule others be ruled some teach and others be taught some be superiours to iudge and direct others be inferiours to be iudged and directed and so an order and subordination a peace and vnity may be obserued and kept in the whole body among the members of Christs Church Whereof see more in the next fourth Section Secular Princes cannot be this Iudge SECT III. THIRDLY That this infallible authority is not in secular Princes or their Assemblies and Parlaments either as particuler members of the Church against Melancthon or as Princes and Superiours among the rest against Brentius so that they can and may lawfully and infallibly iudge of Controuersies make ecclesiasticall lawes giue authority to preach and prescribe a forme of doctrine a manner of seruice and an order of Sacraments and sacrifice though it be largely by many proued against the supremacy of Princes in causes Ecclesiasticall and requires a treatise more large yet in briefe it shall by these reasons be proued First because Kinges and Princes are in the Church of God and spirituall affaires as sheep to be ruled and ordered not as sheepheardes to rule and gouerne they are Lambes to be fed by Peter Sheep of the fold of Christ Members of the Church of God and seruants of the family of Christ Thus did the ancient and holy Fathers freely tell and admonish them and the Christian and good Emperours themselues acknowledged it S. Gregory Nazianzen told Valentinian That the law of Christ did subiect them Emperours to his power and Tribunall and that they were holy sheep of his holy fold S. Ambrose told Theodosius the Great that he was a sonne of the Church and that a good Emperour is within not aboue the Church Theodoret sayes of Constantine the Great that as a louing sonne he did propose busines to the Bishops and Priests as Fathers Constantine himselfe cōfesses that God gaue Priests power to iudge of Emperours witnesse Ruffinus that they were bishops within the Church he without it witnes Eusebius Valentinian the elder confesses that he as a laye man might not interpose himselfe in Church affaires but the Bishops and Priestes had care of such affaires witnes Sozom. And that himselfe was to submit himselfe to them witnes Paulus Diaconus And Theodosius the Great obeyed S. Ambrose his excommunication departed out of the Chancell at his command and cōfessed that thereby he had learned to know what difference there was betweene an Emperour and a Bishop witnes Theodoret and Nicephorus Secondly because the offices of the Bishops and Emperours are diuers and distinct the one of bodyes and goods the other of soules and fayth the one of life and death for offences against the King and common-wealth the other of sinnes and sacraments belonging to Gods lawes mans conscience the one is temporall of the kingdome and common-wealth the other is spirituall of the Church flocke of Christ which the hereticall Emperours forgetting were stoutly and zealously admonished and reprehended by the holy Bishops vnder them for the same As for example Cōstantius the Arian 1. by Hosius of Corduba willing him not to medle with Ecclesiasticall affaires nor to commaund them but to learne of them because to him God had committed the Empire but to them the Church 2. By Leontius of Tripolis because being ruler of military and politicke affaires he should not rule in thinges that belong only to Bishops 3. By S. Hilary of Arles wishing him to writ to Iudges of Prouincies that they should not presume or vsurpe to intermedle with the causes of Clergy men 4. By S. Athanasius of Alexandria that he and such who will be Presidents in ecclesiasticall iudgments who will make the Tribunals of the Court the seales of deciding ecclesiasticall causes themselues Princes and Authours of Church affaires are the abomination of desolation yea euen Antichrist himselfe Valentinian the yonger seduced by his wife was told by S. Ambrose of Milane That he had no Imperiall right in thinges that are diuine for the Court doth belong to the Emperour but the Church to the Priest And being called by the Emperour to reason with Auxentius the Arian he answered That if a conference was to be made of fayth it was to be made by the Priestes as it was vnder Constantine who prescribed no lawes but gaue free iudgement to Priests That it was neuer heard that in a cause of fayth Lay
is the externall litterall sense of the words sometimes doth kill cause errour but the spirit that is the true sense which the holy Ghost intended doth quicken auaileth to saluation But that neither the letter nor the spirit can be a competēt iudge of controuersies is proued 7. Not the letter because the letter or the words in the bare literall sense are occasion of errour and heresy for so they were to the Iewes who in reading of Moyses the Law had the veile set ouer their eyes and vnderstood not Christ contained and signified in the Ceremonies of the law And so it hath beene to all Heretickes who forsaking the sense intended by the holy Ghost proposed by the Church and following the letter expounded by their owne spirit haue falsly vnderstood the scripture grosly fallen into errours Thus the letter deceaued Sabellius who expounding that of S. Iohn I and the father am one of vnity of persons not of substance falsly defended in the deity to be not three but only one person which had three names offices or properties of the father the sonne the holy Ghost creating redeeming and sanctifying mankind as the Patripassiās defended the Father to haue suffered on the Crosse as one and the same person with the sonne Thus the letter deceaued the Arrians who expounding that of S. Iohn The father is greater then I of Christ absolutly and completely as whole Christ not as man according to his humanity did thereupon deny Christ to be God equall to the Father Thus it deceaued the Macedonians who expounding that of S. Paul The spirit searcheth all things euen the profoundites of God concluded not as they ought that the spirit pierceth cōprehendeth all things as God but thus that he who searches doubts who doubts is ignorant who is ignorant is not God and so the holy Ghost who searches all is not God Thus it deceaued the Manichees who held the old Testamēt to be cōtrary to the new because for instance the old said that God created all things That God ceased frō labour the seuenth day That Man was created according to the Image of God And the new said the contrary that the Word created all things That God worketh vntill now And that you are of your father the diuell Not conceauing according to the spirit and true sense that God created all things by the word as by an Idaea that God rested from his worke of creation and yet worketh by conseruation that man was created to the Image of God by nature and of the diuell by malice Thus the Pelagians denying originall sinne to haue descended from Adam to vs literally interpreted that of Ezechiel The sonne shall not beare the iniquity of the father not only of sonnes who are not partakers but also of sonnes who are partakers of the iniquity of the father as all are of Adams sinne in whome all sinned and who receaued as head the promise of keeping or losing paradise by precept of for bearing or eating the apple for himselfe and his posterity after him Thus it deceaued others who applying literally that of S. Iohn The flesh profiteth nothing some in the Apostles time to the resurrection of the flesh others of late to the reall presence in the B. Sacrament the one therupon denyed the resurrection of all bodies the other the reall presence of Christs body both vpon one ground not distinguishing the spirituall from the carnall manner of one and the same body By which they might as well inferre that the flesh of Christ by his incarnation and passion profiteth no more then according to them it doth by his resurrection and manducation By which proofe of authority and examples it is apparent that the external letter of scripture cannot be iudge of controuersies That the internall sense of Scripture cannot be iudge is likwise proued because this true sense intended by the holy Ghost is often obscure hard and vncertaine as is certaine and before proued This obscurity breeds controuersies as experience dayly teaches and that these controuersies cannot be ended iudged by scripture-sense is proued 1. Because scripture-sense is the thing in question contention therfore is the thing to be iudged and decided not the iudge who is to giue iudgment and resolue the parties contending in iudgmēt As for example a question is about the sense of those words of the Gospel this is my body of those of the Creed He descended into hell Catholikes vnderstand them as the words import of the reall presence and of the locall descension both of Christs body Protestants expound them of a figuratiue presence by remembrāce of him in the sacrament and of an infernall suffering of hel-paines in his soule vpon the Crosse Now of these senses which is true which false the sense of the words cannot iudge betweene Catholicks and Protestants but some other iudge is necessary to confirme the one and confound the other so to end the controuersy 2. Because many places of scripture are so hard and obscure as the true sense of them cannot be truly discerned but by Church practise and tradition as for example whether those words of S. Mathew Teach all nations baptizing them in the name of the father and of the sonne and of the holy Ghost do proue a necessity of the vocall pronuntiation of these wordes for the forme of baptisme as all Protestants with vs do grant or require no more but a mentall intention it sufficing only to baptize in the name of Iesus as Act. 8.26 doth insinuate Whether those of S. Iohn Except a man be borne againe of water and the holy Ghost he cannot enter into the kingdome of God inferre a necessity of water for the matter of baptisme as the Lutherans with vs grant and the words import or that the water and the holy Ghost be all one as Caluin expounds Also why the Protestants should not inferre as well a precept and necessity of a sacrament of washing of feet out of those words of our Sauiour And you ought to wash one anothers feet after the example of Christ who did and commanded it as they do out of those of S. Mathew Eat yee drinke yee inferre a necessity of receauing vnder both kinds because our Sauiour did commanded the like Now these and such like require a Iudge to iudge of the sense and reason of them cannot themselues iudge and decide themselues to vs. By which is euident that neither the letter nor the sense of scripture can be a competent iudge of all controuersies of faith and scripture Lastly the same is proued by the analogy of a temporal Iudge in causes ciuill with an Ecclesiasticall Iudge in causes spirituall for as Controuersies aryse in ciuill causes the common-wealth so do they arise also in matters spirituall and
would haue killed him 2. Before his passion after the raysing of Lazarus to aduise about his apprehension when Caiphas vpon malice aduised his death and as Priest prophesyed of the Iewes saluation by his death 3. At his passion when by false witnes they condemned him as guilty of death and thereupon procured his death In the first the holy Ghost fully assisted them and their Councell that their determination was both true and iust In the second the holy Ghost assisted in part the high Priest in that his verdict of the Iewes saluation by one which verdict proceeded from the guift of prophesy annexed to his Priestly function and in part forsooke him in that is was iniust for that he did vpon malice condemne him In the third the holy Ghost quite forsooke them both in verity of the sentence as falsely accusing Christ of blasphemies and in the iustice of the same as wrongfully condemning him to be worthy of death By which is declared how farre the Priests iudiciary power before Christ did extend it selfe how long it did endure in what manner by degrees it did cease and end out of all is conuinced that neither Prince people or priuate person but the Priest in that tyme had power to decide and iudge all Controuersies of the law of fayth Secondly this authority of Priests and Prelates is proued out of the new Testament and that two wayes 1. By the commission authority which our Sauiour gaue to the Apostles and by their practise of it 2. By the same Commission giuen to the same Apostles not only for themselues and their owne tyme but also for their successours and all tymes ages That our Sauiour gaue this iudiciary power to his Apostles and to them only is proued 1. By the authority and commission he gaue to S. Peter as the head 2. By the same which he gaue to the rest as the principall mēbers and directours of the Church vnder this head To S. Peter as head he first promised it thē he prayed to confirme him in it 1. He promised it in that he promised to make him the foundation of the Church by giuing him the title of a Rocke saying Vpon this Rocke I will build my Church for what a maister is in a house what a gouernour is in a Citty what a King is in a kingdome and what a head is in a body the same is a foundatiō in a building Peter in the Church therefore to Peter was heere promised to be the head the foundation and the Gouernour of his Church 2. In that he promised to make him the Gouernour of the Church in a representatiue manner giuing him keyes of it To thee I will giue the keyes of the Kingdome of heauen For as the deliuering vp the keyes of the Citty to any is a signe of giuing vp the charge and gouernement of it to him so the promise of giuing to Peter the keyes of the kingdome of heauen was a promise of giuing power authority to gouerne as a Iudge the Kingdome of heauen that is his Church 3. In that he gaue him power to bind and loose that is to retaine or remit by way of absoluing or not absoluing to commaund and punish by way of dispensation censure sentence or iudgement not only persons whomesoeuer but also causes whatsoeuer whether of crimes and offences against lawes or in doctrine and opinion against fayth And so the promise was made 1. To the person of S. Peter 2. Of authority to be Iudge and Gouernour 3. In all causes of doctrine or offēces whatsoeuer 4. Christ prayed to his Father for confirmation of this authority vpon S. Peter I prayed for thee that thy fayth faile not and thou once conuerted confirme thy Brethren that is that he might be firme in his fayth and thereby with his power confirme and settle others in the same Out of which Lucius Felix Marcus Leo Agatho Paschalis Popes with S. Bernard after them cited by Bellarmine doe gather the infallibility of S. Peter and the Popes power in iudgment of fayth Lastly Christ inuested S. Peter in this authority and iurisdiction when he gaue him commission and charge to feed his sheep Feed my Sheep feed my Lambes in which he gaue authority to Peter singularly as to one whō he calls Simon the sonne of Iohanna and from whome in particuler he drawes before hand a triple confession of his singular loue to him aboue the rest He giues also him authority to feed that is to exercise all pastorall charge and function which requires 1. That he feed with spirituall food all his sheep within the fold of his holy Church according to Ezechiel Are not the flocks fed of the Pastours And Psalm 22.1 Our Lord doth gouerne me in greeke feed me nothing shal be wāting to me he hath placed me there in a place of pasture 2. That he cure the sheep that are sore gather those who are dispersed reduce them that wander and defend those who are assaulted by the wolues according to that of Ezechiel And my sheep were dispersed because there was no Pastour and they came to be deuoured of the beastes of the field and were dispersed My flockes haue wandered in all mountaines and in euery high hill That which was lost I will seeke that which was cast away I will bring againe and that which was broken I will bind vp and that which was weake I will strengthen and that which was fat and stronge I will feed them in iudgment 3. That he rule gouerne discerne iudge and chastise according to that of Scripture Thou shalt feed that is gouerne my people Israel and be Captaine ouer Israel Thou shalt rule them in an iron rod. Behould I iudge betweene beast and beast of Rams and of Bucke goates Betweene the fat beast and the leane Out of which is apparent 1. That our Sauiour gaue to S. Peter in these wordes feed my sheep a pastorall charge ouer al his sheep that is all Christians who are the sheep of Christ 2. That this pastorall charge consists in collecting curing directing defending and iudging these sheep of Christ 3. That Peter by this charge had power to preach minister Sacraments correct offenders and iudge of all doctrine as chiefe head and Gouernour in the Church of Christ And so it is conuinced that this iudiciary authority was giuen to S. Peter as head of the rest That the same was giuen also to the rest of the Apostles is proued because as Christ did communicate to his Apostles power and authority which was proper to himselfe to forgiue sinnes VVhose sinnes you forgiue in earth shal be forgiuen in heauen and to offer Sacrifice Do this So also to the same did he communicate these priuiledges proper to himselfe that as he was Maister of all One is your Maister Christ so also he made them Maisters
second betweene the spirit and fayth SVBDIV. 2. The Circle betweene the Spirit and Fayth SECONDLY that they commit another the like Circle betweene their spirit and fayth is likewise proued if first we consider and compare two of their pointes of doctrine generally receaued The one that they are iustified only by fayth and that vpon it doth depend their spirit by which they interprete scripture so that fayth is the root and origen of the spirit and presupposed to it The other that the scripture interpreted by the spirit of God or the spirit of God interpreting scripture is the only whole meanes to attaine to fayth and so is the ground and meanes of fayth and therefore presupposed to faith Which supposed aske a Protestant how and by what meanes he assures himselfe that he hath true and certaine fayth He answers by his spirit interpreting the scripture or by the scipture interpreted by his spirit which is all one for so they answere but I reply that that cannot be because his fayth and the knowledge of it as the mother and origen of his spirit which interprets scripture is according to the former principles precedent and presupposed before the spirit and the knowledge of it therefore the spirit cannot be a ground meanes of fayth which is precedent and presupposed as the cause of this spirit Againe aske him how and by what meanes he assures himselfe that his spirit thus interpreting scripture is the true spirit of God He answers by his faith but I reply that cannot be because the scripture interpreted by this spirit or this spirit interpreting scripture is according to the latter principle the sole and whole meanes of fayth therefore it cannot be knowne by fayth sith it is the meanes of fayth presupposed to it Either therefore must their principles be false that a man is iustifyed by Fayth which is the origen of the spirit and that the scripture is the sole meanes of Fayth or els if they stand to this their doctrine this Circle and absurdity must follow that fayth is first presupposed and knowne before the spirit as the cause of it the spirit is likewise first presupposed and knowne before faith as the meanes to it and so fayth is before the spirit and the spirit before fayth and fayth is knowne before the spirit and the spirit knowne before fayth And so both fayth and spirit are prius posterius ech of them both first and last knowne in respect of the other which is to incurre the former Circle and also the absurdities by which Aristotle confutes it SVBDIV. 3. The Circle betweene Election Vnderstanding of Scripture THIRDLY that a third Circle is committed to omit a fourth betweene Election and Fayth of which the same may be inferred as was betweene faith and the spirit betweene the first and last lincke of this chaine that is betweene Election and the certainty of it and the Scripture and the vnderstanding of it shal out of two other principles compared appeare The first that only the elect and predestinate are endewed with fayth and all the reprobate excluded from it Wherupon also followes that only the elect haue the true spirit of God and right vnderstanding of scripture which according to them are the effects and fruit of fayth and that election is the ground of all fayth spirit and vnderstanding of scripture The second that they haue certainty by fayth of their election and that by the word of God which doth assure and secure them that they are predestinate so the word of the Lord is the meanes of their knowledge and certainty of their election Out of which two positions I reason thus Election is the ground of fayth of the spirit and of the vnderstanding of scripture according to the former principle because only the Elect haue fayth the spirit and true sense of Scripture therefore it is presupposed as knowne before fayth the spirit and sense of scripture and is the ground of them all which once supposed the rest do necessarily follow vpon it and fayling the rest must also faile with it On the contrary scripture and the true vnderstanding of it is their meanes and only meanes to know the spirit fayth and election according to the latter principle because all their fayth and assurance both of fayth and election is grounded vpon scripture therfore true vnderstanding of scripture must be precedent and presupposed as foreknowne before the knowledge and assurance of Election which is to be knowne only by scripture as the only meanes to know it Now according to these principles aske a Protestant how he knowes his election He must and doth answere by scripture which is his only meanes to secure him of his fayth and election therefore the true meaning of scripture must be first knowne before either spirit fayth or election can be knowne and assured because it is the only meanes to know them and the last resolution whereon to setle them On the contrary aske him how he comes to know and be certaine of his true vnderstanding of scripture He must returne backe againe doth answere by the spirit which assures him which is scripture and true sense of it Aske further how he is certaine of his hauing the true spirit He answers by fayth by which he belieues that he hath the true spirit Aske yet lastly how he knowes and is certaine of his fayth He answers because he is elect and chosen and therefore must needes haue faith Heere then is Election which was before the thing in question now made the last ground of resolution vpon which all the rest as fayth spirit and scripture are to be grounded by which they are resolued knowne as before scripture was made the first meanes and last resolution vpon which spirit faith and election are grounded and by which they are knowne Hence then appeares the Circle betweene election and scripture whether shal be first knowne and be as the meanes to know the other Shall Election That cannot be because it must be knowne by fayth fayth by the spirit and the spirit by scripture then scripture should be first knowne Shall scripture be first knowne That it cannot be because the vnderstanding of scripture depends vpon the spirit the spirit vpon fayth and fayth vpon election therfore election must be first known Scripture therefore must be first knowne as the meanes to know the spirit fayth and election and election must be first knowne as the ground of all fayth spirit and scripture Scripture therefore must proue election as the meanes to know it and election must proue scripture as the ground of the true vnderstanding of it as the premisses must proue the conclusion and the conclusion the premisses as Maximilla did proue Montanus Montanus Maximilla to be Prophets as Manes did proue his fundamentall Epistle to be Apostolicall and the Epistle him to be an Apostle Scripture therefore must be first knowne before
man SVBDIV. 5. Protestant doctrine of Predestination makes God alyer and dissembler FOVRTLY That God is by this doctrine of these Doctours a great lyer and a deepe dissembler and deluder that is that either God or these Doctours must be lyers or dissemblers is proued Because the words of God in holy scripture of these Protestant doctours in this point are contradictory therfore if Gods word be true theirs must be false or if theirs be true then must Gods be false and so God must be either a lier in speaking vntruly in scripture or a dissembler in speaking one thing intending another or they strang lyers in belying him That Gods word theirs are contradictory is apparent by these instances First God saies that he wils not inquity that he hateth iniquity that he hateth sinnes that both the wicked and his wickednesse is hatefull to him that Salomon did that which was not liked before our Lord that Dauid did displease him the one for his idolatry the other for numbring the people but these Protestant Doctours say the contrary Caluin sayes that God wils and is authour of sinne willed the sinne of Adam and fall of man that Pharao's cruelty pleased God Beza sayes that God wils and decrees euill and the damnation of man that God wils and is pleased with that which he doth reuenge and punish Peter Martyr sayes that God wils sinne as a meane to his end hates not sinne which he workes Perkins sayes that God willed the sinne and fall of Adam wils that sinne be committed Bucanā sayes that God wills sinne by his secret and well-pleasing will All which if they be true then the former sayings of God are false and so God lyes or dissembles of if Gods be true theirs are false Secondly God sayth that he hath not done iniquity that he will not do iniquity that they erre that worke euill that he who commits sinne is of the Diuell that he commaunds none to do wickedly that he did not command the building of the high place of Balaam that he doth not tempt any man to euill Suffers none to be tempted aboue that which he is able But contrary to all this Caluin sayes that God not only permits but commaunds euill commands and compells the Diuell to be a lying spirit in the mouth of Prophets workes the execration of the faithlesse Is the cause of obduration of Pharao's obduration and cruelty that wickednesse committed by man proceeds from God Luther sayes that God workes in vs good and euill and works euill by vs. Melancthon sayes that the treason of Iudas was as proper a worke of God as the conuersion of S. Paul Beza sayth that God doth worke in vs obduration and is the cause of it Sāctius sayes that God is the chiefe authour of obduration doth worke good and euill in vs doth reward his owne good punish his owne ill workes in vs that sinne as sinne and malum culpae is preordained of God that God ordained men to damnation and their sinnes to damne them forsooke them and denyed them grace that they might sinne compelleth to wickednesse mediatly by himself and by his speciall action Peter Martyr sayes that God doth solicite to deceaue doth compell to great sinnes to lye to seduce All which if they be true then the former sayings of God in Scripture are false and so God is a lyer a deluder or a dissembler or they foule lyers Thirdly God sayth in Scripture that he wils not the death of the wicked that he will not haue any to perish that it is not his will that one of these litle ones perish but will haue all to be saued and come to the knowledge of the truth He commaunds that none shall worship strang Gods that none commit murder adultery and theft he persuades the wicked to repent to be conuerted and repent from their iniquity and to sinne no more he inuiteth calleth and stretcheth out his hands and y would gather sinners vnder his winges as a Henne doth her chickins he would haue all to come to him But Caluin sayes that God did ordaine and predestinate many yea the most to damnation and created them for that end for no desert or sinne in them but only for that his will was so to haue it did create them as organs of his anger to destruction of death and that they might come to that end did either depriue them of power to heare the word of God or did blind and dull them in hearing it doth direct his voice to them not to that end that they may heare but to that end that they may be made more stupid that he calls them only by word and after a humane manner not because he would haue them come Beza sayes he will not haue the reprobate conuerted and saued who are not able to haue any will to be conuerted Piscator sayes he maks shew in words to will that which he wils not and not to will that which he wil so doth he vse holy dissembling Beza sayes he commandes that which he will not haue done and promiseth that which he will not performe that he doth not loue all neuer did nor euer will haue mercy on all that he would not haue the death of Christ to profit the reprobate will not haue the reprobate conuerted and saued and that they cannot haue any will to be conuerted Zanctius sayes He calls all according to his outward will and preaching of the Ghospell but according to his secret will neither would nor will haue all to come and be saued Perkins sayes he will not nor hath so much as any will or velleity no not conditionally that all be saued And therefore it is not true to say that God will haue all saued And that when S. Paul sayth so he speaketh according to the charitable opinion of men not according to Gods will All which wordes of these Protestant Doctours as they contradict the wordes of God for that God doth not will command and worke euill and that he doth will worke and compell to euill that God hates is displeased with sinne iniquity and sinfull persons and that he wils decrees and ordaines the same that God inuites calles desires wils the saluation of all and that he detaines and withouldes men from coming to be saued are quite opposite and contradictory one to another so therefore must either this Protestāt doctrine be false if Gods be true or if theirs be true Gods must be false and God either a lyer or a dissembler He that desires to see more of these expresse contradictions betweene the expresse word of God in holy Scripture and the Protestant Doctours in their
one blow Of Caligula who held that it was lawfull for him to do what he list with any man Of Tiberius who kild the most of the Senatours of Rome and left Caligula his successour because he hoped he would kill the rest and exceed him in cruelty Memorable were the tyrannies of Phalaris of Aegrigentum who tormented men in a fiery bull Of Diomedes of Thrace and of Busciris of Aegypt who gaue their guests to be deuoured by their horses fed them commonly with mans flesh Of Dionysius of Syracusa of Anno of Carthage of Eliarcus of Heraclea of Hyparchus of Athens all who deuised torments the more cruelly to kill their subiects and of the persecuting Emperours who sought all new deuises of tormenting by racke wheels renting brusing and by lingring death the more cruelly to execute the bodyes of the innocent Christians Wherupon the Philosophers sayd Cruelty is hatefull to God a monster of madnesse and misery that cruelty and equity cannot be ioyned togeather that cruelty is a wickednesse not humane but bestiall and which cannot stand with equity But of all crueltyes the most memorable yea horrible and not imaginable if the Diuell himselfe had not inuented and deuised it is this cruelty which they impose vpon God who is a God so good so clement so pittifull and so mercifull that his mercy is aboue all his works and from generation to generation that he disposes all things in mercy and doth with good thinges fill the earth that he shouâ—d not only impose lawes vpon man aboue his ability for the breaking of these laws should inflict hell-paines but also that he should will ordaine decree predestinate yea and create and that certainly ineuitably and immutably as the prime and principal cause only because it was his mâ—ere will and pleasure the greatest parte of mankind that is al who are damned to eternal death destruction and damnation in those intollerable paines of hell-fier for all eternity And that he did will command worke yea and compell and necessitate man to sinne that for this sinne he might punish and damne him eternally in hell This certainly is such a cruelty that if it were true it would follow that this good God was more cruell then the former tyrants euer were for they put men to a temporall death God to an eternal They kild men whom they found in their kingdome God created and made men that he might damne them eternally They puld downe them whom they had exalted God exalted these to his liknesse for that end that he might cast them downe to the deepest hell They murdered a few oÌ„ly of their subiects God the greatest part of the world They kild them against whome they conceiued displeasure or such as had offended them God damnes theÌ„ who haue no way offended him or sinned yea whom he forces to sinne that for that sinne he may damne them They punished with great punishment small offences God with eternall punishment no offences They punished with death men who did otherwise one way or other both deserue death and must dy God damnes them who otherwise then for his will and pleasure were not to be damned as much therfore as the number is greater the punishment more grieuous and the cause of their damnation lesse so much is God by these doctours made more cruel and tyrannicall then any of the former tyrants If it were a horrible cruelty for a King to call thousands of his subiects out of the Country to the Court and there to grace and giue them dignity only for that end that when he had thus graced them he might presently without any fault committed by them torture torment and with all cruelty by his owne hands murder and butcher them alone after another then surely a greater cruelty it is in God to create and bring out of nothing so many millions of soules as are or shal be in hell tormented to exalte them to the dignity of his owne liknesse in memory will and vnderstanding and to enrich them with so many benefits of nature grace only for that end that without any desert or offence in them he may in those intollerable flames eternally himselfe torment them yea to cause compell and force them to commit such acts of sinne that for the same he may thus punish and damne them Surely this is a cruelty â—nd tyranny so great that a greater cannot be conceiued to be in the diuell nor yet be imagined by the diuell himselfe and yet these Protestant doctours do not only impute it vnto God but wil haue it to be a property of God and to stand with his mercy Indeed if to make lawes not impossible to be performed if to oblige men to do thinges impossible to be done if to command men to do a worke and then to deny them meanes to do it if to command and will men yea to force and compel them to do some action and then to punish them for doing the same and that with such horrible paines as of hell If this I say be mercy and mildnesse be grace and goodnes then what can be seuerity iniustice cruelty and tyranny If this be Gods mercy pitty clemency longanimity grace and goodnes to man what is his iustice and seuerity what is or can be cruelty and tyranny If these be his wayes of mercy what are his wayes of iustice If to punish cura condignum and to reward vltra condignum that is to punish lesse and reward more then is deserued be a property of mercy which all attribut to God then to punish without desert yea to cause and force a man to do euill and then to punish him for it is surely no mercy yea no iustice but vnspeakable cruelty and intollerable iniustice Surely if this may be accounted mercy it is a mercy which is mercilesse a mercy which brings all misery and makes millions most miserable A mercy which makes mercy steâ— more then seuere iustice mercy most extreme iniustice mercy and most inhumane cruelty all one for what greater iniustice and cruelty can there be in a tyrant or a diuell then to choose and picke out so many millions of soules and without any cause giuen by them to ordaine appoint and put them into eternall paines of hell-fire there to fry for all eternity and to debarre them of all meanes or ability either of the merits of Christ or of freedome in themselues or of any other helpes or meanes whatsoeuer to auoid the same so that vpon necessity they must sinne and deserue damnation vpon necessity must for that sinne be daÌ„ned O mercilesse mercy O vniust iustice nay O cruell cruelty of all cruelties the greâ—test that cruelty it selfe could conceiue or the Diuel himself can either deuise or execute Far be it from thee O God of mercy who works all in mercy and whose mercy is aboue all thy works SVBDIV. 7. Protestant doctrine of Predestination makes
is no desert of ill It is lesse blasphemy to make two Gods the one authour of good and the other the authour of euill then to make one God and yet to make him the authour and worker of euill and of all euill to call him iust and yet to make him the punisher of that in others which he wills commandes and workes by himselfe to account him mercifull and yet vpon his meere will and pleasure without any cause or desert to ordaine create millions of men to eternall torments and damnation It was not so great impiety in the Iewes to make God mourn sorrowfull for the punishment he wrought on Hierusalem as it is in the Caluinists to make him well pleased with the vnreasonable tormenting of soules in hell to make it one of the chiefest attributes of Gods iustice to appoint men to sinne and then for that sinne to punish and damne them It is not so foolish to say with the foole there is no God at all as it is to say God is the Authour and worker of all wickednesse and yet the punisher and reuenger of the same for they by the light of reason will condemne and auoid thefts murders periuries iniustice as lying in their power to auoid but these will may by their owne principles practise and exercise them al as being by God forced and necessitated to them as wanting freedome to auoid them and as fearing no punishment for them Though therefore most wicked yet lesse wicked were the former opinions of Iewes Heretikes and Atheists then these of the Caluinists Secondly it may be obserued that no Caluinist can be certaine and assured either of any verity of Scripture or of any article of his Faith or of any assurance of his saluation by his priuate spirit for though he may imagine himselfe to be certaine of the sense of Scripture of the articles of his fayth and of the infallibility of his saluation that they are reuealed from God yet he may with all according to his principles of fayth imagine that God who reueales these may reueale tell him which is false for as God according to them is he who effectually procures the sinner to sin who as the principall cause vses the sinner as an instrument to commit sinne who incites compels and necessitates the sinner to sinne who phisically and effectually workes and causes the act of sinne so the same God according to them may procure and incite the Apostles and Prophets as his instruments compel and necessitate them as the chiefe authour and worker and produce in them as the principall agent lyes and vntruthes and so may by them in Scripture reueale an vntruth either of the beliefe of the mysteries of their fayth or of the certainty of their saluation What certainty therefore can they haue from God of reuelations they receaue from him or of any thing suggested by their supposed spirit as from him Againe God according to Caluin hath one will exteriour another interiour doth call exteriourly whome he withouldes interiourly speakes to them but to make them more deafe giues them light but the more to blind them doth teach them but to make them more dull doth apply to them a remedy but not to cure them for so are Caluins wordes If so then how can any be sure that the calling the speaking the light the doctrine and the motion of their spirit as they suppose of God is not rather to detaine then draw them rather to darken then lighten them rather to dull them then teach them rather to increase then cure their diseases Surely if the spirit of God may worke and doth more ordinarily worke the bad then the good doth more vsually make shew to call when he intends they shall not come doth more generally make blind then enlighten make obdurate then mollify make dull then teach and wound then cure And if God do more often intend bad thē good obduration then illumination damnation then saluation of most whome he cals inuites and makes shew of intending their good And if the greatest part of the world be thus by God deluded and deceaued then why may not or rather should not euery Protestant iustly suspect the same of himselfe Why may he not rightly feare that God intends one thing by his inward will and pretends another by his outward will that God doth worke errour and deceit in him rather then truth and verity That he is a lying spirit rather then a true in him Surely if God hath deceaued more then he hath taught truth darkened more thē he hath lightned obdurated more then he hath mollifyed woūded more then he hath cured and damned more then he hath saued iustly may euery one both suspect and feare that God may do the like to him sith no ground reason or motiue he hath of the one rather then of the other and no more assurance of his saluation among the lesser number then of his damnation with the greate◠Thirdly it may be obserued that the God of these Caluinists and precise Protestants is not the same with the ancient Christians and present Catholikes but the one doth so farre differ from the other that the one of the Caluinists doth will decree and predestinate all sinnes which are committed by men and so makes man sinne by the will decree and predestination of God the other of the Catholickes doth will decree and predestinate only good works and all good workes and so doth make man to doe good workes according to the will of God and doth suffer him to do euill according to the man his owne will The one doth command vrge and compell Sathan to deuise sinnes and to sollicite men vnto it The other doth bind hould and hinder Sathan that he do not tempt man and doth ayde help and assist man that he be not by Sathan tempted aboue his power The one doth himselfe secretly incite moue necessitate man to sinne the other doth disswade deterre and enable man against sinne The one is the principall authour worker and effectour of all sinnes as sinnes and men only his instruments to do that sinne which he workes by them The other is no authour nor instrument nor worker at all of sinne as sinne but only the efficient cause of that which is good leauing man to be the deficient cause of that which is malice and sinne The one vpon his meere will because it is his pleasure without any demerit or sinne in man did ordaine predestinate and create most men to damnation and ordained and predestinated only some few to saluation The other created all men to saluation and had a will and desire that all should attaine to it and be saued and ordained none to damnation but vpon his foresight of their sinne by which they would deserue damnation The one did will appoint and decree the sinne of Adam and of all mankind for that end only that in
draw forward to the practise of vice and so remoue al encouragement to vertue and propose all enticements to vice by which they do open a wide gap to all liberty and loosenesse of life and giue a free passage to all concupiscence and sensuality of sinne to what any mans imagination or affection shall lead him That this their doctrine I say doth this shall by these and the former positions and illations vpon them be conuinced For first they take away from the Christian-common-wealth all superiority by affirming that among Christians is no superiour that a Christian is subiect to none but only to Christ who only is his immediate superiour as Luther 2. They take away from Superiours all spirituall and temporall power to make any lawes affirming as Luther Caluin do that to make lawes and to rule by lawes is proper only to God that no man can forbid that which is not forbid by Christ 3. That they take from lawes all obligation to bind in conscience affirming all as Luther Caluin Zuinglius Beza Martyr Danaeus VVhitaker Perkins others do that no Magistrate or Lawes are to be obeyed for conscience that all lawes of men are to be abolished that the laws of the Apostles oblige not but for scandall that there is no sinne or obligation in conscience to any law but of God 4. They derogate from Gods lawes holding that it is impossible for any man though iust to performe and satisfy the law or to keep the Commandements or any one of them that therefore the law commands thinges impossible which is a fundamentall point of Christian religion to be belieued and that the contrary which affirmes the keeping of the law to be possible and the gayning of heauen to be proposed cōditionally if we keep the law is a wicked perswasion So the Confession of Auspurge and England so Luther Melancthou Caluin Beza Danaeus VVhitaker Perkins Scharpius Adaemus Francisci and others 5. They abolish the morall law of the Decalogue or ten Commandements affirming that it is free and nothing belongs to any iust regenerate and pious person that the breach of it to any faythfull shall not be imputed as a sinne nor punished as a sinne thus Luther Melancthon Zuinglius Martyr Caluin Beza VVhitak Tindaell Bucan Bullinger and others whereupon they inferre that the obseruation of the law is not necessary to saluation thus Luther Caluin Perkins Piscator Paraeus and Martyr That no Saint as yet euer did fullfill the law and obey it nor loue God with his whole hart as the law requires thus the Confessions of Auspurge Scotland and Bohemia Luther Caluin Brentius Paraeus Danaeus others And that we should not vse any prayer for that end that we may fulfill the law but only that we may endeauour to fullfill it thus Caluin Perkins and others doe affirme To which assertions if we adde their other positions before mentioned 1. About good works that they are not pleasing to God as any worship to him but are all sinnes that mortall and neither free nor meritorious nor necessary nor profitable nor possible nor any cause of saluation therfore can haue no dignity no merit no reward no crowne of iustice 2. About sin that God wils works and is pleased with sinne doth predestinate command tempt necessitate to sinne that no sinne is imputed to the elect that no sinne can be auoided that no sinne is any cause of damnation 3. About iustification that only faith doth iustify that by assuring a man of his iustification which once had can neuer be lost that no iustice is inherent but all imputed that none doth take away any sinne but only couer it that none doth make a man iust before God but only before man If I say we adde these their positions and doctrine which are their common Tenents and before proued to the former it will euidently appeare that their doctrine of it selfe without any wresting or forcing it is a spurre to vice and a bridle to vertue is a retractiue from good life and an attractiue to bad doth stope the way to a mind enclined to morall honesty open the gat to one disposed to loosnesse and liberty SVBDIV. 2. In particular how many wayes the Protestant Doctrine incourageth to the breach of all lawes and to all lewdnes of life AND first if a man should belieue not only the articles and points reuealed in Scripture but also the consequences deduced from them as most Protestants hould thē may euery Protestant out of these their former principles by euident consequence deduced belieue and practise these such like positions and practises which draw from all piety to impurity and which do euidently follow out of the former principles First therfore he may reason and accordingly practise thus The obseruation of the ten commandments yea of any one is impossible and by the liberty of the ghospell I am freed from all obligation to any as well morall as ceremoniall precepts Ergo in vaine do I labour to keepe them in vaine do I ēdeauour to abstaine from idolatry periury prophaning the Sabboth disobedience to Superiours murder adultery theft false witnesse concupiscence or the like because it is as impossible for me to keepe thē as for me to leap ouer the sea Because by the liberty of the Gospel I am freed from the obligation as well of them as of the ceremonial precepts and therfore may as well breake the Sunday as the Saturday as well commit fornication as eat porke or bacon as well omit duty to parents or princes as circumcision or the paschall lambe sith all are equally abrogated and neither sinne nor punishment of either is imputed Ergo Why shall not I as well commit as auoid swearing drinking murder adultery or the rest Why not as well yield to as resist concupiscence Why not as well consent as dissent as well follow as forbeare my pleasures as well feed as bridle my appetites and passions because both are against the commāmandement which is impossible to be kept and neither imputed to me for sinne which by faith is fully remitted Secondly He may reason and accordingly practise thus No prince or Prelate hath any power to make lawes which shall oblige the subiect in conscience Ergo I am not bound in conscience and vnder any sinne to obey them but may so as publicke scandall or punishmēt can be auoided breake them at my pleasure so it be priuate and vnknowne therfore may I vnderhand breake the Canons iniunctions of the Church and vse simony bribery and the rest Therfore need I not obserue the lawes of the commō wealth but may bring in or trasport forbidden goods deny tolles taxes or imposts breake any statute either as a magistrate or as a subiect so I can auoid scandall and punishment because vnder sinne and in conscience I am obliged to none of these lawes and statutes Thirdly
the truth and not to make himselfe and his priuate spirit iudge of the grounds of truth or of the truth which is to be found in theÌ„ And this is all that can be inferred out of these places this may suffice for the solution of all such argumnets or obiections as are made out of Scripture by the Protestants for the establishing of this priuate spirits power and authority to interprete Scripture and to iudge of al controuersies of Fayth FINIS A TABLE OF THE PRINCIPALL MATTERS handled in this Booke A S. Ambrose his commendations pag. 58. His authority against the priuate Spirit pag. 59. Angells apparitions pag. 74. Difficulties about them pag. 81. Apostles their authority to iudge of Fayth pag. 166. Their power deriued from Christ pag. 167. Their successors power to iudge of Faith pag. 168. The foundation of Fayth pag. 390. Apparitions of God or Angells in what places to what persons pag. 75. ApparitioÌ„s of Diuels in diuers shaps of beastes of men of Angells of Christ of the B. Trinity ibid. 140. Of soules in Limbo Purgatory Hell and Heauen pag. 77.78 Difficulties to know which be apparitions of God Angells Diuells soules pag. 79. ApparitioÌ„s of SathaÌ„ inward by suggestions pag. 98. By imaginary illusions pag. 102. By exteriour visions pag. 104. S. Augustine commeÌ„ded against the priuate spirit pag. 61. For the profundity of holy Scripture and authority of Fathers pag. 64. For necessity of Fayth pag. 182. agaynst Circles pag. 210. B BIshops and Priests their office pag. 153. Their authority to iudge of Religion pag. 162. Their Tribunal power in the old Law the beginning progres end pag. 162. In the law of Christ pag. 165. What their authority is pag. 166. Their authority proued by scripture pag. 168. How for it extends ibid. Their authority for euer pag. 168. In all Councells pag. 170. C CAluin his saying against the priuate spirit pag. 36.64 His Circle between the spirit of euery man a Councell pag. 215. His doctrine of the doctrine of saluation pag. 234.239 Of saluation of Infants without Baptisme pag. 235. Of Christs sinne and despaire on the Crosse pag. 257. Of the B. Trinity pag. 304 Of Christs Diuinity pag. 305. Of Christs descent into Hell pag. 308. Of his AscensioÌ„ pag. 3â—0 Of beatitude before the day of Iudgment pag. 311. Cases of Conscience for feare of sinne in vaine according to Protestant doctrine pag. 26â— Catholikes aduaÌ„tage aboue Protestants pag. 24. In the habit of faith p. 15. In the credible testimonies of Vnity Sanctity Vniuersality Succession Miracles Examples pag. 27. In the infallible Church-authority pag. 28. Catholikes belieue all Reuelations ancient generall infallible pag. 25. Catholikes may challenge all which the Protestants may pag. 28. Yea the priuate spirit pag 29. DiffereÌ„ce between iust Catholikes Protestants pag. 266. Good life-confessed in the auncient and late Catholikes in the people and the Clergy pag. 347. Catholike and Protestant doctrine compared in giuing more honour to God to Christ to Saints Angells Scripture Sacraments to Church Fayth Good workes c. pag. 350. Christ by Protestant doctrine no generall Redeemer pag. 248. No perfect Redeemer from sin his suffering of Hell paynes due to sin pag. 249. No Sauiour from sinne Sathan sensuality the curse of the Law or from Hell pag. 250. No perfect Phisitian pag. 251. No law giuer 252. An vniust iudge 253. No Priest or offerer of Sacrifice 254. Made ignorant 256. Sinfull suffering hell paines pag 257. Christian AsseÌ„blies in the Primitiue Church in what manner they were for that tyme. pag. 382. Church-authority necessary to fayth pag. 10. infallible 11. proued by Scripture pag. 16. Church selected priuiledged armed established c. obligeth p. 12. It consists of Pastors Ibid. Is proued by Fathers reason Ibid. Necessary to expound Scripture pag. 125. Church-practice A rule to confute heretikes pag. 125. Church-prâ—position and scripture-authority no circle pag. â—02 Vpon Church falling failing froÌ„ faith what absurdities do follow vz. That all ancieÌ„t Concels Doctors were AntichristiaÌ„ That Prophesies are false pag. 231. That Turkes Iewes Gentils haue a more credible Church then Christians pag. 230. Church-practice a meanes to interpret Scripture iudge of Doctrine pag. 125. Church of Christ a Congregation of great sinners pag. 26â— Circle what it is pag. 198. Difference betweene a lawfull vnlawfull Circle pag. 199. And betweene a Circle as obiected against Catholikes and Protestants pag. 200 Catholikes Circle cleared as being partiall in diuers kinds of causes and to diuers sorts of persons pag. 202. Protestants Circle between the Scripture and the Spirit pag. 206. Betweene the Spirit Fayth 210. Betweene Election and Scripture 212. Betweene the Spirit of euery person and of a Councell pag. 215. ProtestaÌ„ts Circle vnto the same kind of cause and that totally pag. 208. Absurdities that follow vpon it pag. 212. Councells 3. of the Iewes in Christs tyme. pag. 164. How the holy Ghost assisted or fayled in them pag. 164. Councells a meanes to interpret Scripture 128. Councells haue byn a meanes to iudge of Fayth pag. 171. Concupiscence made originall sinne and what followes thereon pag. 227. D DIuells Apparitions of them pag. 75. Difficulties to know them pag. 80. Signes to know the motions of them 83. Their subtility 95.97 Their deluding of Heretickes auncient moderne pag. 95. Their tempting to sin to vertue 99. Examples of their apparitions to Heretickes pag. 100. By imagination visibility pag. 10â— F FAyth Six meanes to Fayth pag. 3. Materiall formall obiect proposition Ibid. Credible Testimonies pious disposition habit pag. 4. Reuelation to the Apostles Ibid. Necessity of a proponent cause Ibid. Credible Testimonies pag 4.7 192. Fayth requires a pious disposition supernaturall frees an infused habit permanent not perpetuall pag. 6 The order of these helpes vz. credible Testimony Church-proposition grace actuall infused habit reuelation pag. 7.8 The Resolution of Faith dispositiuè deriuatiué effâ—ctiuè formaliter pag. 8. Shewed by the Samaritan womaÌ„ and Christ pag. 9. The helpes to Fayth external eternall internall pa. 14. Wanting in Protestants 15. Fayth depends vpon authority pag. 117. Faith required to know scripture the sense of it p. 118.120 The rule of Fayth pag. 146. Fayth one pag. 183. Certaine 187. By preachinâ— and hearing 190. By credible testimonies 192. Obligeth to acceptance 194. Speciall Fayth how certaine in Protestants 185. Fayth is of eternall verity and presupposeth the obiect pag. 228. Cannot staÌ„d with certainty of saluatioÌ„ 233.240 vide Sole fayth Fayth by hearing preaching and mission pag. 190. Sole Fayth a Protestant Principle the effect of it pag. 227. Sequells of Iustification by sole Fayth p. 222. makes Protestants more certaine of their saluation then was Christ 233 Makes Protestants as iust as Christ 234. makes all men to be saued 235. Is not grounded vpon Gods word 233. Is false contradictory sinnfull rash presumptuous preiudicious to Hope Charity and Good
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
these six meanes of Faith Of credible testimonies Of the pious disposition of the habit of Fayth Of the materiall obiect Of the formal obiect Of the proponeÌ„t cause (y) Rom. 10 17. Infallibility Aug. de vtil credendi Which is church proposition (a) Psal 32 12 (b) Matt. 28 1.20.20 (c) 1. Cor. 13.16.17.19 (d) Cant. 4.8 Ioan. 3.19 (e) Ose 2. (f) 2. Cor. 11.2 (g) Rom. 12.5 Eph. 4.4 (i) Ephes 5.25.29 (k) Act. 20.28 (l) Mat. 28.20 (m) Ioan. 14.16 (n) Esa 59.21 (o) Ioan. 14.16 (p) Ioan. 16 13. (q) Matt. 16 18. (r) 1. Cor. 4.21 (s) 1. Cor. 5.3 (t) Act. 15.28 (u) 1. Tim. 3 15. (w) Matt. 16.18 (x) Matt. 15 15. (y) Luc. 10.16 (z) Matt. 13 2. (a) Luc. 10.16 (b) Matt. 18 17. (c) Mar. 16.16 The church that is the pastours of it (d) Ephe. 4.11 (e) Ier. 3.15 (f) Rom. 10. (g) Rom. 10.14 Church propositioÌ„ coÌ„firmed by Fathers Iren. lib. 3. cap. 4. Aug. lib. 1. cont CrescoÌ„ cap. 33. Luth. de anti Eccl. tom 7. fol. 562. Ger. 2. part 10.40 The Protestants want all the meanes of faith Externall Eternall Internall Protestants want credible testimonies which are such as either may 1. Confirme Pagans these are (h) Valentia tom 3. dis 1 q. 1. art 4. pag. 87. c. In respect of Christ Of ChristiaÌ„ doctrine Of holy Scripture Of ChristiaÌ„ Professours 2. Or may confirme Catholikes such as are Aug. lib. cont epist Funda cap. 4. Consent Authority Succession Name Catholike (*) Aug. de vnit Eccl. c. 7. tom 7. Concione 2. in Psalm 30.12 3. Or may reduce Heretiks such as are Vnity Sanctity vniuersality Succession Protestants want testimonies of credibility 1. To conuert Pagans 2. To conuince Heretikes As vnity with the primitiue Church Or among themselues Sanctity of doctrine Of miracle (n) Luth. conc 2. Domin 1. Aduentus (o) Becan de fide cap. 6. num 4. Vniuersality Of name Catholike Of place Of tyme. Succession of Ordination And Vocation Protestants want Church-infallible proposition in that they Disobey their Pastours Disclaime generall Councels And condemn their whole Church of errour Protestants want a pious disposition of the Will By obstinacy by which They fal into heresy Loose their fayth Belieue no truth by any diuine Fayth Separate themselues froÌ„ Christ Protestants want an infused guift of Fayth Protestants want the material obiects or articles of Fayth because they belieue not Traditions nor many partes of Scripture in which they are reuealed Nor many articles belieued by ancient Church and Fathers Not any article by diuine fayth Protestants want the formall obiect of faith or diuine reuelation As not depending vpon the reuelations made to the Apostles but to them selues by their priuat spirit Catholikes aduantage of the Protestants â— In the materiall obiect belieued as belieuing not only what is reuealed in scripture interpreted by their owne spirit But what is reuealed or declared in Scripture Tradition Councells Church-practise Fathers 2. In the formall obiect which we make not sense reasoÌ„ or the priuate spirit But reuelation Ancient General Continued Infallible 3. In the internall assistance of grace Protestants depend only vpon a motion of priuate spirit We vpon a permanent guift seuerall helps of Grace 4. In the credible testimonies they haue none We haue Vnity with the ancient Church With one head VVith our selues Sanctity of doctrine Sanctity of life Of miracleâ— Vniuersaliry of name Of place Of tyme. Succession of Ordination and Doctrine Exampls of Martyrs CoÌ„fessours Doctours Virgins 5. In the infallible proponeÌ„t cause they haue none at all We haue infallible Church authority The priuate spirit might as well be chalenged by Catholikes as Protestants 2. Cor. 11. â—â— About the necessity of the spirit Catholikes Protestants agree Differ 1. in the name 2. In the vniuersality of it 3. In the maÌ„ner of operation of it 4. In the permanency of it 5. In the effect of it what Catholiks assigne What Protestants assigne In respect of the obiect In respect of the subiect â—alu 4. Inst. 17.2 in the French editioÌ„ The priuate spirit not to be belieued The reason The effect of it (a) Act. 20.29.3 (b) 2. Pet. 2.1 (c) v. 2. (d) v. 10. (e) v. 14. (f) v. 19. (g) v. 18. (h) v. 20. (i) v. 21. (k) 2. Pet. 3 16. ReasoÌ„s why it cannot be belieued (a) 1. Cor. 2 12. (b) 1. Cor. 2.11 (c) 7. Cor. â—·12 (d) 1. Reg. 16.14 (e) Ioan. 15.16 (f) 2. Paral. 18.22 1. Tim. 4.1 (g) Es 11.2 (h) Es 19.14 How by what rule spirits are to be tryed Catholikes rule (1) 1. Cor. 12 4.11.13 (2) Ioan. 14 16.26 (3) 1. Cor. 12 2. Protestants rule Cal. in 1. Ioa. 4. v. 1. Who are to try spirits according to Catholikes According to Protestants ConclusioÌ„ (a) Matt. 24 4.5 (b) 2. Pet. 2.1 (c) Ib. v. 2. (d) 2. Pet. 2.10 (e) Ib. v. 14. (f) Ib. v. 19. (g) 2. Pet. 3.16 (h) Ibid. (i) Act. 20.30 The second proof out of S. Peter The scripture is to be interpreted by the same spirit by which it was penned (4) Ephes 4. Chrys hom de spir sanct adorando Clem. ep 5. Cal. in CoÌ„m in hunc locum Bellar. l. 3. c. 6. de interpr verbi Dei Inference ConclusioÌ„ The third proofe out of S. Paul The guift of interpreting scripture is gratia gratis data It is not coÌ„mon to all faythfull Inferences Matth. 7.22 ConclusioÌ„ 4. Proofe out of Ezechiel By whom is described The spirit The persoÌ„s The effects The punishmeÌ„t of it The spirit of false Prophets and Protestants compared Hierem. 29.8 The persoÌ„s The effects Inferences Women seducers Hier. epitom 1. epist. ad Câ—esiph ConclusioÌ„ The fifth proof out of Iob. Eliu the Busite his priuate spirit Eliu the Protestants spirit alike 3. Reg. 22.23 The sixth proofe out of S. Paul admonishing Who is an Heretike Sanct. lib. 2. mor. c. 7. n. 1. Aug. ep 162. Qui sententiam suam quaÌ„uis falsaÌ„ peruersaÌ„ nulla pertinaci animo sitate defeÌ„dunt praeser tim inquam non audaciâ presumptionis pepererunt sed à seductis in errorem lapsis parentibus acceperunt quaerunt auteÌ„ cauta solicitudine veritatem corrigi parati cum inuenerint nequaquaÌ„ sunt inter haereticos deputandi Aug. l. 18. de ciuit Dei c. 51. Qui in ecclesia Dei morbiduÌ„ aliquod prauumque sapiunt si correpti vt sanum rectuÌ„que sapiaÌ„t resistunt coÌ„tumaciter suaque pestifera mortifera dogmata emeÌ„dare noluÌ„t sed defensare persistuÌ„t haeretici fiuÌ„t foras exeuntes habentur in exerceÌ„tibus inimicis Aug. l. 4. de Bapt. cont Donat. c. 16. Why an heretike is to be auoided Tert. de prescript cap. 6. quia in quo damnatur sibi clegit Conclusion The 7. and last proofe out of diuers places of Script (a) Prou. 3.5 7. (b) Iob. 12.15 (c) Prou. 14.12 (d) Is 5.21 (e) Deut. 12.9 (f) Rom. 1.22 (g) Rom. 2.8 (h) Thes 1.8
(a) Mat. 13.34 (b) Math. 13.11 Matth. 20. Ioan. 14. (a) Act. 10.6 (b) Act. 10.42 (c) Act. 10.43 (d) Heb. 13.17 (e) Act. 20.28 (f) Math. 13 30. (g) 1. Cor. 5.13 (h) Math. 23 3. (i) Luc. 10.16 (k) 1. Ioan. 4.6 (l) Rom. 10.19 The scripture is not a Iudge of fayth Aug serm 7. de temp lib. 3. de doctrina Christ. cap. 5. 2. Cor. 3.6 The letter of scripture is not iudge as hauing deceaued Iewes 2. Cor. 3.15 Heretikes Sabellians Ioan. 10.30 Arians Ioan. 14.28 MacedoniaÌ„s 1. Cor. 2.10 Manichees (a) Gen. 1.31 (b) Gen. 2.2 (c) Gen. 1.27 (d) Ioan. 1.3 (e) Ioan. 5.17 (f) Ioan. 8.44 (g) Ezech. 18 20. Pelagians (h) Rom. 5.12.16.19 Protestants and others The sense of scripture caÌ„not be iudg The sense is the thing in question Is obscure and hard Matth. 28.19 Ioan. 3.5 (a) Ioan. 13 14. Matt. 26 26. A Iudge is necessary as well in spiritual as teÌ„porall causes Bishops Prelates are Iudges of controuersies of faith Deut. 17.8 Priests and the high Priest were Iudges in the old law The beginning of this tribunall (a) Paral. 19. â—0 (b) Num. 11 16. (c) Exod. 18.13 The continuance of it (d) 2. Paral. 19.11 (e) Mal. 2.7 (f) Agge 2.12 (g) Eccle. 12.11.12 The end of it Three CouÌ„cels of the Iewes in Christs tym about Christ Matth. 24. (a) Ioan. 11.49 (b) Math. 26 57. Prelates authority to iudge of coÌ„trouersies proued out of the new Testament Authority to iudge giuen to S. Peter Matt. 16.19 Matt. 16.19 Luc. 22.32 Bellar. lib. 3. c. 5. de verb. Dei scripto Ioan. 21.16.17 Ezech. 34.2 Ezech. 34.5 Vers 16. (a) 2. Reg. 5.2 (b) Psal 2.9 (c) Ezech. 34 17. (d) Vers 20. The same giuen to the Apostles (e) Mat. 16.18 (f) Luc. 22.27 (g) Mat. 23.10 (h) Rom. 2.20 (i) 1. Tim. 1 11. (k) Math. 28 (l) Ioan. 1.4 (m) Math. 5.14 (n) Ioan. 1.17.18 (o) Act. 1.8 (p) Ioan. 10.36 (q) Ioan. 17.17 (r) Ioan. 20.21 (s) Math. 17 5. (t) Luc. 10.16 (u) Act. 13.47 (w) Luc. 4.18 (x) Act. 15.7 (y) 2. Cor. 5.19 (z) 2. Cor. 5.19 (a) Mat. 12.18 (b) 2. Cor. 5.20 Ephes 6 20. (c) Ioan. 8.47 (d) 1. Ioan. The same giuen to the successours of the Apostles (e) Ephes 4.11 (f) Ibid. v. 12. (g) Ephes 4.13 (h) Ibid. v. 14. (i) 1. Pet. 5.2 (k) Act. 20.28 (l) Tit. 1.5 (m) 2. Tim. 2.2 (n) Heb. 13.17 (o) Isa 59.21 (p) Ioan. 14.16 (q) Ioan. 17.8 (r) Ioan. 17.20 (s) Mat. 28.20 (t) Aug. enar in Psal lib. 4. epist. 9. (u) Luc. 10.16 (x) Ioan. 4.6 (y) Cyp. epist 166. (z) Aug. lib. 4. cont Don. cap. 43. (a) Rom. 10.15 (b) Heb. 5.4 (c) Mat. 18.17 (d) Chrys Theophil in hunc locum (e) Mat. 16.18 (f) 2. Cor. 4 19. (g) 1. Cor. 4.1 (h) Math. 2â— (i) Act. 1. Matt. 24.14 (k) Isa 22.22 (l) Mat. 16.19 (m) 1. Pet. 2.9 (n) Luc. 17.35 The same euer practised in the Church In councells prouinciall Act. 19. Ann. 255 Ann. â—19 Ann. â—66 In councels generall Ann. 317. Ann. 383. Ann. 430. Ann. 454. Ann. 553. Ann. 681. Ann. 781. Ann. 870. Ann. 1121. Ann. 1139. Ann. 1180. Ann. 1228. Ann. 1265. Ann. 1274. Ann. 1311. Ann. 1439. Ann. 1512. Ann. 1563. That the priuate spirit cannot be a Iudge of controuersies of faith The priuate spirit wants ability to know be knowne 2. It wants authority to iudge (a) Rom. 8.11 (b) Gal 4.6 (c) 2. Cor. 5.5 (d) Rom. 8.15 (e) Rom. 8.16 (f) 1. Cor. 2.10 (g) 1. Thes 1 6. (h) 1. Ioan. 4.1 (i) 1. Cor. 2.15.16 3. It wants infallibility to iudge certainely 4. It wants the properties of a rule of Fayth 1. Certainty (a) 1. Tim. 3 15. (b) Math. 12 46. (c) Math. 13 44. (d) Luc. 10.16 (e) Mat. 18.17 (f) Ioan. 14.16.26 2. Duration Isa 34.10 Isa 66.23 Psalm 71.8 Eph. 4. 3. Immutability Duditius apud Bezam ep theol pag. 13. (a) Math. 16.18 (b) 1. Tim. 3.15 (c) Psal 88.38 (d) Isa 33. (e) Isa 21.4 4. Visibility (a) Psal 18. â— (b) Psalm 8â— 38. (c) Math. 5.16 (d) Apoc. 2. (e) Math. 5 1â— (f) Isa 2.2 5. Vanity (a) Os 10.2 (b) Isa 19.2 (c) Luc. 11.17 (d) Eph. 4.2 (e) Phil. 1.27 (f) Aâ—t 4.32 (g) Ierem. 32 Ezech. 11. (h) Ioan. 14.10 6. Vniuersality (a) Isa 54.2 (b) Isa 60.16 (c) Isa 6â— 21 (d) 60.6 (e) Isa 2.2 (f) Psal 88. (g) Luc. 24.47 7. Warrant commission (h) Isa 66.23 (i) Act. 1.8 (a) Mat. 13.44 (b) Matth. 5.15 (c) Psal 22.12 (d) 1. Tim. 3.15 (e) 1. Cor. 3.17 (f) Cant. 4.8 (g) Rom. 12.5 (h) Mat. 16.18 (i) Ioan. 16.13 (k) 1. Cor. â— 21. (l) Math. 23.2 (m) Luc. 16.16 (n) Math. 18 19. (o) Marc. 1â— 16. The priuate spirit is the Protestants ground of Scripture sense fayth and saluation Faith necessary to saluation (a) Heb. 11·6 Aug. serm 8. de tempore Faith is one Ephes 4.5 Leo serm 4. de natiuit Iren. lib. 1. cap. 3. The priuate spirits many and coÌ„trary Gâ—alt Cronolog saecul 16. 17. Claud. Sanct. repetit 1. de Eucharistia GordoÌ„ controu 1. cap. 28. pag. 202. de Ecclesia Caluin Comment in 1. Ioan. 4·1 Hoc nostruÌ„ saeculuÌ„ horrendasectarum potteÌ„ta protulit qua occasione multi attoniti haereÌ„t quorsum vertere debent nescientes om neÌ„ pietatis curamâ—biecerunt neque enim melius inuenerunt coÌ„pendium sese extricandi ab errorum periculo Faith is certaine Chrisost hoâ— 12. in epist. ad Rom. Luth. tom 5. enar in 1. Pet. 1. Calu. 3. inst 1.16 Zuing. tom 1 in actus despu Tigur sayes Deum Patrem tantuÌ„ fauere sidelibus ac ipsi Christo tamen certum essenos damnaâ—i noÌ„ posse quam Christum non posse The priuate spirit most vncertaine Fayth is entire in all points Catholike in all persoÌ„s The priuate spirit caÌ„not cause an entire Catholik fayth Fayth is by hearing preaching Rom. 10.15 The priuate spirit ouerthrowes all hearing preaching Fayth by credible testimonies made probable Eccles 19.4 Cap. 1. sect 3 Psal 92.5 The priuate spirit destitute of any credible testimonyes Aug. lib. cont epist. Fund Fayth obligeth to hear and accept the meanes of Fayth (a) 2. Cor. 10 5. (b) 1. Pet. 1.14 (c) Rom. 1.5 (d) Marc. 16 16. The priuate spirit caÌ„not oblige to accept it Iud. v. 12. What a Circle is Arist. lib. 1. posteriorum resolut cap. 3. Arist. 2. lib. priorum resol cap. 5. 18. Difference betweene a Circle lawfull and vnlawfull The Catholikes fal not into a circle between the proofe of scripture by the Church and of Church by Scripture What is required to Fayth The mutual proofe of the scripture Church 1. In a diuerse kind of cause 2. Is partial and not wholy and solely of the same The ProtastaÌ„ts diuers Circles Their gradation and conexion of doctrine of saluation The first Protestant Circle betweene the scripture spirit Ioan. 10.27 Psal 11. In circuitu im pij