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
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
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
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
interpreted by Prophecy was not doctrine or mysteries of faith but either exhortation to piety for edification and consolation or of things secret as future euents or vnknowne faults or facts done by which the secrets of the heart of the infidell or idiot was made knowne and he conuinced and iudged of all therfore it makes nothing for doctrine of faith and interpretation of scripture 4. This manner of Prophecy howsoeuer and of whatsoeuer it was it was not independent and of it selfe free to interprete what and how it will but so that the rest doe iudge that the spirits of Prophets be subiect to the Prophets And so euery priuate spirit must be subiect to the iudgment of the Church and the Churches spirit Fourthly they obiect those places where it is said that All thy Childrē are taught of our Lord Al shal be docible of God Your selues haue learned of God I will giue my law in their bowels and I will write it in their heart All shall know me from the least to the greatest If any will do his will who sent me he shall vnderstand of the doctrine whether it be of God My sheepe do heare my voice do follow me Yow haue no need that any do teach you but as his vnction teacheth you of all things All these places I say do not either ioyntly altogether or particularly any one mention any priuiledge that euery one hath by the instinct of his owne priuate spirit to interprete holy scripture to decide deep mysteries of faith and to iudge of all controuersies of diuinity which is the point auerred by the Protestants denied by vs and in controuersy betweene both 2. In them is affirmed only that God will giue his inward guift of grace to all sort of persons so sufficiently that they may know him his truth and the true way to saluation and by the same may obserue his Commandements and come to be saued In which yet is neither excluded but rather supposed as precedent and an exteriour proponent cause the ordinary meanes of preaching by Pastours and of instruction by them and subordination to them But yet is not giuen to any one any power or priuiledge to preferre his owne spirit before the spirit of the whole Church or to censure the doctrine which is once adiudged by the same which among the rest this Protestant priuate spirit doth assume to it selfe For which we may note that it is one thing to haue faith sufficient for saluation another to haue the guift of infallible interpretatiō of scripture The former is a guift general to all the faythful though they be as yet little ones who only sucke milke though they be as yet carnal not spiritual thogh they be ignorant of many things and haue many thinges wanting to the perfection of their faith Yet they be sealed with the spirit of the promise the pledge of our inheritance haue the spirit of God dwelling in them and so haue the literall verity of all the former places verifyed in them The later is a guift peculiar and proper only to them who by place and function are spirituall and perfect haue their senses exercised to the discerning of good and euill And haue the guift of discerning of spirits and interpreting of speaches And these are they who as tryers and discerners of fayth interpreters of Scripture and haue the guift and power infallible to direct others in the doctrine of fayth who are ex officio the Pastours and Prelates of Gods Church and are as Bishops to rule to feed the flocke of Christ to exhort and reproue with all authority to controule rebuke them sharply that they may be sound in the fayth and to denounce to certaine not to teach otherwise And all by that power which God hath giuen them to edification and to reuenge all disobedience and to bring into captiuity al vnderstanding to the obedience of Christ This is the office of the Prelates and Bishops of Gods Church 3. This inward guift of grace or vnction of the Holy Ghost is only an efficient internall and cooperant cause and so necessary to mooue the vnderstanding and will to assent to that which as certaine is proposed but this iudge or interpreter must be an exteriour proponent cause which must deliuer to vs this sense as certaine which being proposed grace doth enable vs to belieue Now all these and such like places are meant of the interiour guift of grace which is necessary but not ordinarily sufficient without a precedent exteriour and proponent cause which is this infallible Interpreter of holy Scripture in Pastours of the Church Fifthly to those places where it is commanded not to belieue euery spirit but to proue the spirits if they be of God and to proue all thinges and hould that which is good is answered 1. That all and euery person of the body of the holy Church is not directed to make this tryall but only the chiefe that is the Pastours and Prelates as when a man is willed to discerne and see not euery member and part of the body is directed so to do but the chiefe members as the head which is to iudge and the eye to see to whose function it is proper and belonges or as when an Vniuersity is directed to examine and iudge of such a booke and doctrine not euery student but the chiefe Doctours of that faculty are so directed and willed so that not euery person and vnlearned party in the Church is to make this tryall of spirits but only Pastours and Prelates to whose function it is peculiar and proper to iudge and decide all such like questions and doubts 2. This tryall and iudgment is to be made not of questions doctrine already decided and determined by the authority of the Church but of such as are yet doubtfull and vndecided For that which is once determined by the generall consent of the Church or Councell is not againe to be examined and iudged by any priuate mans spirit for so the Decrees of Coūcells were both vaine endlesse that therfore is to be tryed which is not before both tryed and iudged and that by those who haue both ability and authority to do it which makes nothing for this priuate spirit which will both try what is before by any Councell iudged and will by euery simple vnlearned person try and iudge it Sixthly to that of 1. Cor. 2.15 The spirituall man iudgeth all thinges and himselfe is iudged of none It is answered that S. Paul to confound the Corinthians who standing vpon their humane worldly wisedome contemned his vnlearned manner of instruction affirmes that they being men sensuall can iudge only of sensuall thinges but he being spirituall and perfect in diuine wisedome can iudge both of things sensuall and spirituall and
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
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
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
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
(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