miserable That it cannot be meanes of the integrity and perfection of Faith SECT IIII. THIRDLY Faith as it is one and certaine so it must be entire and Catholicke that is the doctrine of it must both in all points be wholy and entirely belieued also by all persons be vniuersally and Catholikly professed It must be in all and euery point completely belieued because euery point by God reuealed and by the Church proposed to vs is of equall verity certainty and necessity of beliefe Therefore as the keeping of all the Commandmēts doth oblige all and the breaking of any one is a transgression of the Law so the belieuing of all articles of faith either actually and expresly as the learned doe or virtually and implicite as the vnlearned do who expresly belieuing the principall and most necessary to be expresly knowne do in not doubting or oppugning the rest virtually belieue al the rest in that they belieue them as the Church doth teach them doth in like manner oblige all and the voluntary doubting or misbelieuing of any one is an heresy against fayth and doth violate the integrity which should be in Fayth of which the fundamentall reason is because all articles of fayth are belieued for one and the same infallible motiue and reason that is for the reuelation of God made knowne by infallible proposition of the Church of which whosoeuer denies the authority in one point infringes the infallibility of the same in all points for if the reuelation of God or proposition of Church may faile in one it may faile in all so can giue no certainty of any Out of which followes that an Heretikes who obstinatly misbelieues one article reuealed and proposed is intensiuè no lesse an Infidell that is as destitute of any diuine fayth as is ◠Pagan who belieues not any one Christian article at all because what he belieues in any he belieues not vpon a right true and solid motiue of beliefe that is the reuelation of God and proposition by Church which if he did he would for the same belieue also the rest It must likewise be Catholikly and vniuersally belieued that is what was by the first faythfull the Apostles others in the first ages belieued must also be by the succeeding faythfull in the next ages likewise belieued and what is in most places and Countryes and hath been by the most faythfull in most Countryes generally belieued the same must also by others likewise faythfull in other Countryes be generally belieued By which Catholik beliefe of the same doctrine in all or the most places persons and tymes is made one Catholike Church among all persons in all places and all tymes But that this Protestant priuate spirit cannot produce any such one and the same fayth either entire and whole in euery point or Catholicke and generall in all persons places and tymes that it cannot incline all persons in all tymes and places to belieue all points of one entire Catholike fayth is proued First because it is neither one in all persons neither hath any lincke or combination of any vnity to combine in one all persons as neither proposing to all persons all articles of fayth by one the same motiue nor combining all persons dispersed in tyme and place in one lincke of one Fayth for it is singular seuerall priuate and proper in euery one without any subordination or connexion among any as is apparent by the former instāces of Luther Zuinglius Caluin Rotman Osiander Illyricus Quintinus Seruetus Blandrata and others who all as so many ruptures out of one Riuer hauing broke the bankes of Catholike vnity did at seuerall tymes and places diuide themselues into seuerall currents of opposition and runne al a course contrary one to another without meanes or hope of euer meeting or reuniting againe Secondly because it is a spirit of separation diuision and disunion in that whomesoeuer it possesses it doth separate them as disioynted members from the vnion of Gods holy Church the spouse and body of Christ and doth diuide and cut them into seuerall peeces and mammocks of sects schismes and heresyes For as euery one receaues a new part or portion of this new spirit he chooses to himselfe a new opinion of doctrine labours to erect and set vp a new Conuenticle of new belieuers and makes himselfe the head or follower of a new sect or heresy and so all sect-maisters or Heretikes who in all ages from Christ downewardes haue separated themselues from his Church and erected a new fayth and Synagogue haue had their origen and beginning from this spirit haue made their progresse and proceeding by this spirit and haue ended themselues and their dolefull and desperate presumption in the obstinacy of this spirit In all which the scope and marke they aymed at was thereby to free themselues from all order and subiection thereby to arrogate to themselues all authority and dominion thereby to exercise what liberty they best affected and to belieue and teach what doctrine they most fancied and best fitted their conceit humour Thirdly because this spirit is inuisible insensible inperceptible and vnable to be knowne or vnderstood as they graunt by others or any saue only they who imagine they are possessed with it And as it is inuisible and vnknowne so it is composed of an inuisible and vnknowne company meeting in inuisible and vnknowne congregations ministring inuisible and vnknowne Sacraments making an inuisible and vnknowne Church consisting of inuisible and vnknowne both Pastors who preached and people who heard the doctrine of it for many ages togeather of which they can assigne neither tyme when nor place where nor people who were taught by them can produce no acts or monuments no recordes or registers either of people who belieued professed this their faith or of Princes who did honour and defend it or of persecutours who did oppose and persecute it or of any men women or children who were baptized and liued or dyed in it They can nominate no Citty or Country no Priest or Prelate no Prince or Potentate no Confessour or Martyr who belieued professed honoured and defended in paper or pulpit by word or sword the fayth of this spirit and why Because the directour is a spirit inuisible which compasseth a Church of persons insensible who preach a doctrine incredible and performe actions not memorable All which is nothing els but an inuinsible argument of an impossible fiction inuented in the idle braines of braine-sicke spirits to disguise the nouelty of a new new deuised Religion And this is all the integrity or vniuersality of Fayth that this priuate spirit can effect or affoard That it cannot be a meanes of Fayth which is got by hearing SECT V. FOVRTLY This Faith which is thus one and certaine thus entire and Catholicke is also ordinarily by one and the same way and meanes imparted vnto vs that is by Hearing this hearing proceeds from Preaching
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
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
all and because they haue none they affirme that none are now wrought or if any be wrought that they are false feygned or diabolicall For Holinesse of life they confesse it to be so far from them that as Luther confesseth Men are dayly worse being possessed now with seauen Diuells more then before yea with whole troupes of Diuells and are more couetous crafty cruell and wicked then when they were Papists And the like is confessed by Caluin Musculus and others cyted by Becanus and the Protestants Apology If we seeke for Vniuersality they are ashamed to stile themselues by the name Catholike which is vniuersall but by the name of Protestant or for distinction of Protestants by the name Lutheran Caluinist or the like Vniuersality of place they cannot challenge because their doctrine neuer extended out of the limits of a few Northern countryes in Europe nor euer entred Africa Asia or America Vniuersality of tyme they cannot chalenge because their Church had its first being but about an hundred yeares agoe and this so apparently that we can nominate the yeare when the authour who the place where the opinions what the mantainers and abetters by whome this doctrine had first being in the world and the opposers who at first did yet continue to gainsay it so as they disclaime expresly from this marke not only denying it to be any marke of the Church but also confessing that their Church was according to some of them seauen hundred to others a thousand to others twelue hundred to others foureteene hundred yeares euer from Christ as before is proued either not at all or altogether latent and inuisible If we seeke for Succession of Ordination from the Apostles they either beg it from the Romā Church which they account Antichristian or els take vp a new one at their owne handes and are Prelates and Pastours of their owne creation and for want of ordinary vocation from Christ are content with an extraordniary of their owne inuention By which and much more for breuity omitted is euident that all testimonyes of credibility sufficient to make their doctrine seeme probable and worthy of credit are wanting to them and their Church 2. That the Protestants want the two externalll meanes of fayth which is Church-infallible proposition by which they should be assured confirmed in the certainty of their diuine reuelation mysteries reuealed in the certainty of their spirit and motions by it and in the certainty of their Scripture and meaning of it is proued because whether we take the Church Authoritatiue for the chiefe Pastours and Prelates by whose authority it is gouerned or Representatiue for the general Councels in which the whole body in the assembly of Bishops is represented or Collectiue for the whole multitude of all faythfull belieuers through the whole world dispersed Take it I say in which of these senses you will in all which it is the true Church of God and of infallible authority yet in none of these doe the Protestants receaue any infallible direction or confirmation frō it For if we respect their Pastours and Prelates they are not directed by them or obedient in fayth to them but by the liberty and priuiledge of their spirit euery priuate person hath authority to censure and iudge them If we respect generall Councells they disclaime all as before is proued or if they approue any it is so farre as their Decrees do agree with the fancy of their spirit to which they subiect them and so longe as they are pleased to obserue what is commāded by them in which they will be free without obligation to obey them If we respect the whole body of the Church they in their generall Tenents doe generally hould that it may erre and faile in doctrine and fayth and for practise do boldly affirme that for many ages it hath fallen and failed not only in doctrine of Idolatry superstition and heresy but also in very extancy and being of a Church as hauing beene inuisible not extant but dead buried and corrupted for so many ages togeather as in the first part is proued and thus they cut off al infallible authority of Church proposition which more then the other meanes they do in plaine tearmes expresly reiect and condemne 3. That the Protestants want the first internall means of Faith that is a pious disposition or inclination to belieue what is proposed by the Church as reuealed by God is proued because as a pious inclination of the will moued by the grace of God doth apply and determine the Vnderstanding of a willing and well disposed person either to labour and seeke out such motiues testimonies as do make the truth of Religion seeme probable or to assent to such as are already proposed vnto it so the obstinate disposition of a willful Protestant doth refuse to giue any credit or beliefe to any reasons though neuer so euident or to any definition of the Church though euery way most certaine but resolues with out amendement to persist in his preiudicate opinion notwithstanding any reason or authority to the contrary By which his obstinacy 1. He fals into heresy by willfully following his owne opinion which he chooses and carelesly contēning the authority of the Church in that it defines 2. He looseth his fayth which he receaued in Baptisme fals into infidelity partaking with Heretikes 3. He belieues no articles of fayth to which he assentes though truly firmly and for the testimony of God by any diuine and Catholike fayth which depends vpon an infallible meane that is Church proposing authority but by humane fayth wholy relying and lastly resoluing his beliefe eyther vpon the authority of some deceauing maister or vpon the testimony of some wrested Scripture or vpon the euidency of some deluding notes and markes or vpon the seeming apparency of his owne spirit and conceit 4. He separates himselfe from the vnion of the body of Christ from the benefit of the merits of his passion from the communion of his Saints both in earth and heauen and from all participation of hope of glory in Gods Kingdome to come so remaines as a dead member cut from the body as a dry bough deuided from the tree as a darke glimse of light separated from the Sunne as a small streame stopped from the current of the fountaine all which as they do presently decay and dry or come to nothing so he 4. That the Protestants want the two internall meanes and help of Fayth that is the infused and permanent guift of fayth inherent in the Vnderstanding and both enabling and illuminating it to the producing of the act of diuine supernaturall fayth is proued Because Protestants who hold that Fayth doth iustify and that Iustification is not by any inherent guif and quality but by the extrinsecall fauour of God not imputing our sinnes vnto vs
expounded by their priuate spirit containes all the articles of their fayth We Catholiks do professe to belieue first al that which haue been wrot by the Apostles or Prophets in holy Scripture that in the whole bookes of Scripture as anciently they were by a Councell of Carthage S. Augustine others receaued all in that sense as it was by ancient Church expounded 2. all that which hath been by the same Apostls deliuered to posterity by word of mouth and tradition 3. all that which hath beene declared to vs out of Scripture or Tradition by definition of generall Councells 4. all that which by continuance of practise hath beene by holy Church euer reuealed 5. all that which by vnanimous consent of holy and learned Doctours Fathers and Saints hath beene belieued in this we differ and haue the aduantage for the articles we belieue Secondly for the formall obiect of finall resolution of Fayth they belieue what they belieue eyther for that their sense doth so perceaue it or for that their reason doth so persuade it or for that their priuate spirit doth so suggest it and so they make their sense or their reason or their owne priuate spirit and phantasie the formall motiue and finall resolution of their Fayth We belieue what we do belieue for that God hath reuealed it and that not a new and to some one in particuler but anciently to the Apostles and by them generally to all their successours and by successiō to vs so that our doctrine and our beliefe of it is grounded not vpon any our owne sense our owne reason our owne priuate conceit all most fallible and most subiect to illusion and deceit but vpon Gods diuine reuelation as he is the prime verity and verity it selfe and that not newly but of ancient euer since Christ reuealed that not personal made to me or one alone but Apostolical first reuealed to the Apostles themselues that not priuate to euery one seuerally but generall to all faithfull vniuersally that not interrupted at certaine tymes by fits and to certaine persons made knowne but continued by succession at all times by all faithfull and in all places receaued that not fallible without ground subiect to priuate illusion but most infallibly grounded vpon diuine reuelation and Church proposition subiect neither to be deceaued nor yet do deceaue and in this we differ and haue the aduantage for the meanes of Fayth eternall Thirdly for the inward assistance of Gods grace and the cooperation of it they challenge only certayne motions or flashes of a fickle spirit which whether it be by illumination or illusion whether of grace or nature whether supernaturall of God sensuall of nature or diabolicall of Sathan they haue no meanes to discerne or ground to be certaine and by it as dust by a whirle wind they are carryed vp and downe in a round without freedome reason or operation of their owne to what fancy and conceit it violently wheels and forces them We are assisted and enabled by the diuine guift of an internall and permanent spirit or habit of faith which infused into vs and alwayes remayning in vs is at any instant ready with vs and the cooperation of grace in vs to worke both a pious inclination of the will to dispose it without obstinacy obediently to consent and also an actuall assent of the vnderstanding illuminating and enabling it firmely to assent to what is reuealed and proposed Also we admit and receaue besides this habituall Grace other actuall and diuers motions of grace and of it some either excitant first to excite moue vs or adiuuant to assist vs being moued some either operant which workes in vs without vs and our cooperation or cooperant which workes in vs togeather with vs and our cooperation with it some either sufficient by which we are enabled to be conuerted or efficient by which we are actually conuerted And in this we differ from them and haue the aduantage for the meanes of faith internall both for the will and vnderstanding Fourthly for the credible testimonies and motiues of persuasion which may in reason persuade any man prudently to accept any religion as worthy of credit They haue not any which may either induce any which was neuer of it nor reduce any which are fallen from it or establish any who are entred into it that their faith doctrine and religion is credible as is before proued We haue many those forcible reasons perswasions and credibilities which may in prudence persuade any Pagan neuer admitted to it or Heretike reuolted from it or Catholike setled in it that our faith doctrine religion and Church may and ought prudently to be accepted is credible and worthy of beliefe We haue Vnity with the ancient and primitiue Church with the learned and holy Doctours and Fathers with the holy Saints and Martyrs whose faith and life we professe to imbrace imitate We haue Vnity with one head our chiefe Bishop and Pastour whose definitiue sentence doth resolue our doubts doth decide our controuersies doth end our contentions in faith and manners We haue Vnity of faith among our selues all of vs though distant in place though different in manners though contending for temporall state or dominion yet liuing and agreeing in obedience to one spirituall Superiour in vnity of one faith in conformity of one seruice sacraments and ceremonies We haue Sanctity and Holynesse both of doctrine which giues holy precepts and rules to auoid sinne for the loue of God feare of hel to seeke perfection by mortification internall supressing our selfe-will selfe-loue and selfe-conceit and externall taming our passions affections with pennance of fasting watching discipline and the like And also of Good life by frequent exercise of prayer meditation contemplation by dayly practise of pennance of patience in persecution by perfect resignation to holy Obedience Pouerty Chastity We haue Miracles those frequent apparent of prophesying curing of all diseases raising dead dispossessing of Diuels the like all wrought in confirmation either of our faith or sanctity all for the conuersion of Pagans and Heretikes of which in all ages tymes we haue many memorable of most nations now Christian conuerted to our Religion We haue Vniuersality not only of Name by retayning the title of Catholikes by which we are vsually distinguished from al sects no sect doth vsurpe it to distinguish them one from another but also of Place as being generally dispersed in all the parts of the world Europe Asia Africa America and also of Tyme as being reputed the old Religion and being indeed so old as haue byn yeares since Christ his Apostles who institued and imbraced it We haue continued Succession and Ordination of Prelates and Bishops manifestly orderly deduced
who receaue both the old and new Testament but interpreted according to Mahomets Alcaron and also by all Heretiks who seek to fill their books not oÌ„ly with words of Scripture but sayth Vincent Lyrin with thousands of testimonies thousands of examples thousands of authorityes out of the Law the Psalmes the Prophets the Apostles which expounded after a new and ill manner would thereby throw downe soules from the tower of Catholike fayth to the pit of wicked heresy being as our Sauiour sayth of them false Prophets or teachers who vnder the garments of sheep that is sayth Vincent Lyrin the wordes of the Prophets and Apostles are rauenous VVolues infesting the fold of the Church and deuouring the flocke of Christ and saying Christ is heere or there that is as Origen expounded it in this or that text of Scripture who thus transfiguring themselues into the shew of Apostles or preachers of Christ do labour to transfer the people into another Ghospell who depraue the Scripture to their owne and others destruction And by the wordes of the Law sayth S. Ambrose impugne the Law and do frame a false sense of the wordes of the Law that they may confirme their owne peruerse opinions by the authority of the Law Against al whome we may note the wordes of S. Hilary saying That Heresy is about the vnderstanding not the text of Scripture the sense not the words is the sinne And of S. Hierome That the Ghospell is not in the wordes but the sense of scripture not in the outward rine but in the inward marrow not in the leaues of wordes but in the root of the sense SVBDIV. 2. Who haue authority to make the Interpretation of Scripture SEcondly this sense and meaning of scripture because it is not facil and easy to be knowne to all by reason of the great obscurity in the wordes the great fecundity in the sense and the great profundity in the mysteries or articles belieued which cannot by euery one nor by any one without the assistance of the same spirit which penned it be vnderstood therfore is necessary some authentical certain and infallible authority for the true vnderstanding of this authenticall certaine and infallible sense of scripture This authority because it is in the Catholike Church chiefly in the Pastours and Prelates of the same for the better gouernement of it in true doctrine vpon whom God hath bestowed the infallible assistance of his holy spirit as is afterward proued therfore their authority is necessary for the finding out the true and certaine sense of scripture Whensoeuer therfore the chiefe Pastour or Pastours of the Church vsing the meanes for it appointed of which in the next proposition do either ex Cathedra or in a Councell confirmed approued or by a generall consent propose deliuer and declare any sense or exposition of scripture as true and to be belieued as an article of faith in any controuersy against heretikes then is that sense to be receaued for their authority as authenticall certaine and infallible From whence ensues that though in matters of Philosophy and reason we must rather attend what is said theÌ„ by whome it is said and respect rather the force then the authority of the person who sayes it yet in matters of faith we must first respect them who preach and the authority and commission of their person and by it iudge of their doctrine preached For if the person be lawfully sent if he haue lawfull commission if he be a lawfull pastour not deuided by heresy or schisme from the whole body then the people are to attend to him and for his commission to receaue his doctrine but if he want mission commissioÌ„ if he teach of himselfe and his owne authority if he produce the doctrine not of the Church-proposition but of his owne inuention let him teach what he wil proue it how he wil he is not to be heard nor belieued by the common and vulgar people to whom it belonges to be obedient subiect to the authority of their Pastour not to iudge of the verity of his doctrine more then in generall whether it be consonant or dissonant from the vniuersally receaued doctrine of the Church for they are to obey their Pastours to remaine in the same rule in the faith first deliuered in that which they heard from the beginning to auoid profane nouelties of words not to receiue any other Ghospel or doctrine but that which they learned and receaued from the beginning leauing the particulars to the testimony of others either equal to their pastour in function or superiour to him in authority Which point is to be noted against the Manichees of old and the Protestants of late who respect not the authority of the Preacher but the force of his reason attend not to the commission of the Pastour who he is that teacheth but to the plausibility of his doctrine what it is and how far it is pleasing to their priuat spirit disposition or iudgment SVBDIV. 3. What meanes are to be vsed to make this Interpretation and of foure Rules of infallible interpreting of scripture Thirdly The meanes which are to be obserued vsed and followed by these Pastours or Prelats for the securing vs of this true sense of scripture are these 1. The rule of faith that is the Catholike and vniuersally receiued doctrine of faith and piety which was deliuered by the Apostles receiued by posterity 2. The generall practise or obseruatioÌ„ custome or tradition of the whole Church in pointes where the doctrine is not certaine 3. The auncient exposition or consent of the holy fathers and doctours of the primitiue Church where the former do not appeare 4. The decrees and definitions of the Councels either generall or prouincial approued by generall and the conformity to them in all expositions doubtfull Thâ—se are as so many rules or conducts according to which the certaine and authenticall sense of scripture is by the Pastours of gods Church to be squared and guided First that the rule of fayth is to be presupposed obserued and followed in the finding out the true sense of scripture is proued 1. This rule of Fayth is by S. Paul who often doth mention it called sometymes a rule which bringeth peace VVho haue followed this rule peace be on them Sometimes a rule in which they are to remaine to auoid dissentions Let vs remaine in the same rule that we may iudge the same Sometymes his rule which he deliuered to them and by which they are to increase in fayth Your fayth increasing according to our rule Sometymes a reason of Fayth according to which is giuen the guift of prophesy or interpretation of scripture Donations or prophesy according to the rule of Fayth And in effect it is no other but the doctrine they receaued the fayth preached through the whole world the disposition
or forme of true doctrine which they had learned and is committed to them The doctrine which they receaued froÌ„ the beginning VVhich was first euangelized to them Or the precepts of the Apostles and ancients Or rather of our Sauiour deliuered by the holy Prophets and Apostles And the word of God which remaines for euer That the knowledge of this rule or doctrine of fayth is presupposed to the true knowledge and vnderstanding of scripture is proued both by scripture and reason By scripture the Prophet Isay sayth as S. Cyprian and S. Augustine do both of them read and vnderstand it Except you belieue you cannot vnderstand that is sayth S. Cyprian the Iewes cannot vnderstand the scripture except they first belieue in Christ S. Augustine sayth There be some of you who vnderstand not and therefore they vnderstand not because they belieue not let vs first adhere by Fayth that we may be reuiued by vnderstanding And in another place Fayth must go before Vnderstanding that the vnderstanding may be the reward of Fayth Therefore Fayth and the rule of fayth is necessary before the vnderstanding of Scripture Secondly the Scripture for the sense is a Booke sealed with seauen seales these seales none can open but he who hath the key of Dauid This key of Dauid is giuen only to them who are faythfull with Dauid therfore the key of faith is requisit to the opening the sense of the booke of scripture which is confirmed by S. Hierome who alleadging the same words sayth The Law is spirituall and requires reuelation that it be vnderstood For proofe of which he produceth the example of the Eunuch who read but vnderstood not the scripture till Philip did expound it to him made him faythfull and so became of a scholler a Maister Thirdly Euery learned Scribe in the Kingdome of Heauen is like to a man the maister of a family who bringeth out of his treasure new and old The Scribes were the Maisters and Interpreters of scripture but they were in the kingdome of heauen that is in the Church by Fayth and so did interprete the new and old Testament which S. Augustine alleadging to the same purpose against the Manichees sayth You vnderstand not because you belieue not as sayth I say for you are not instructed in the kingdome of heauen that is in the true Catholike Church of Christ for if you were you would produce old and new out of the scriptures Therfore one must be a scholler in the Church by fayth before he can come to vnderstand the scripture as a Maister Fourthly S. Paul sayth to Timothy Thou hast learned holy scriptures from thy infancy which are able to instruct thee to saluation by fayth which is in Christ. If the scriptures instruct by Fayth then Fayth is prerequired before we can be instructed by them or vnderstand them Fifthly the holy Fathers and Doctours of the Church haue by the breach of this rule as a signe discerned Heretikes and by the authority of it as a strong argument confuted the same Thus were discerned Marcion Valentinus Câ—rinthus and Basilides by their deprauing the rule of truth witnesse Irenaeus Thus Paulus Samosatenus by his forsaking the Canon of the Church and flying to strange and adulterous doctrine Thus Montanus by his vttering strange words contrary to the custome of the Church deriued by tradition and succession from the Apostles witnes of both Eusebius Thus Nestorius by forsaking the ancient doctrine and introducing of new witnes Socrates And thus all Heretikes by their forsaking the rule of Christianity witnesse S. Augustine They being all esteemed to haue truth on their side who walke according to the rule which the Church receaued from the Apostles the Apostles from Christ witnes Tertullian Thus did S. Hierome confute and confound the heresy of the Luciferians by the light of the Sunne of the Church Gregorius Nazianzen the same by the doctrine abhorring the same S. Basil the Eunomians by the vnwritteÌ„ tradition of the Church Athanasius the Arians by the authority of the Orthodoxe Church and his ancestors opposite to them and abhorring their doctrine S. Epiphanius the Melchisidechians by the tradition of the Apostles and succession of doctrine The Millenarians by their transgressing the limits of the holy Church of God and the hope of Propheticall and Apostolicall tradition in fayth and doctrine And the Demerâ—s and other Heretikes by the style of Christianisme and the phrase of the Apostles receaued from the Fathers S. Augustine the Pelagians by the grounded custome of the Church hastening to baptisme infants By the most ancient knowne and vndoubted rule of Fayth truth And by the authority of the Church so commended in scrâ—pture The Donatists by the authority of the Church and by apostolicall Tradition And both Irenaeus Origen and S. Augustine did confute all Heretikes by the tradition of the Apostles manifest to the whole world in the Church sayth Irenaeus By the Ecclesiasticall tradition dissented off by none sayth Origen By the Catholike Church whose not receauing any opinion is sufficient sayth S. Augustine to confound any heresy Therfore the doctrine and practise of the ancient Fathers was to discerne and confute all Heretikes by this rule of Fayth Sixthly the same is proued by Reason because the scripture is the booke of the faythfull not the faithlesse therefore as it was writ to the faythfull as the conuerted Iewes Romans Corinthians c. so it is vnderstood truely only by the faythfull as the Christians not by the Infidels as the Iewes Turkes and Heretikes who haue and read the wordes but vnderstand not the sense meaning because the veile is yet ouer their eyes in the reading of it for want of fayth therefore the letter that is the words and reading of it doth kill them and is to them a ministration of death and only the spirit that is the vnderstanding of it doth giue life to them who haue fayth Of which necessity of Fayth prerequired to the vnderstanding of Scripture see Stapleton de principijs Doctrinalibus where the same is further proued out of the ancient Fathers testimonyes to wit S. Augustine Irenaeus Origen Athanasius Cyrill of Alexandria Theodoret and Vincentius Lyrin who sayth that the holy and learned men did interprete the holy Scripture according to the traditions of the Catholike Church and the rule of Catholike fayth And againe That the line of propheticall and Apostolicall interpretation must be directed according to the rule of the Catholike and Ecclesiasticall sense Which and much more he alleadges against the custome of Heretikes who haue alwayes the Scripture in their mouth and out of it do confirme their errours Out of which may be inferred how vntruly and fraudulently the Protestants do generally auerre that in the scripture the spirit of God is and is to be sought
meanes of fayth which obliges all to belieue and accept it SECT VII SIXTHLY fatyh to whome it is by God reuealed by Church proposed and by credible testimonyes conuinced obligeth them to accept it and to giue credit and testimony to it to be directed and ordered by it and to submit their iudgement in obedience of fayth vnto it according to that of S. Paul bringing into Captiuity all vnderstanding vnto the obedience of Christ and as children of obedience receauing grace for obedience to the fayth Whereupon it is sayd He that doth not belieue shal be condemned Because when it is sufficiently deliuered declared what we are to belieue and do they who by negligence do not imbrace and follow it are inexcusable and so deserue damnation And as they who are obliged to attaine to the end are obliged to vse apply the meanes necessary for that end without which the end cannot be attained so because we Catholikes for our part do hould a pious disposition to heare that which is authentically preached and proposed by Pastours lawfully ordained And because the Protestants for their part do hold the motion and suggestion of the priuate spirit to be a necessary meanes for the attaining vnto fayth it followes that as the one is bound to giue audience and obedience to al preaching of Pastours lawfully sent and proposition of Church defining what is to be belieued and practised so the other is bound to heare and obey euery motion and suggestion of this their priuate spirit speaking in them and inspiring them what to do and belieue But that this spirit cannot vnder any precept naturall or diuine oblige any one much lesse all men to accept credit and rely vpon it and to make it their rule and foundation their iudge and vmpier the assurer and securer of their scripture-sense their fayth their religion and their saluatioÌ„ as it is of it selfe more euident so by these reasons it is confirmed First because as it is often before touched no man hath any certaine meanes or ground wheron to build a certaine resolution of the certainty either of this spirit or of euery motion of it that it is of God not of nature or Sathan 2. Because no such precept is intimated in any Scripture Tradition Councel or Church-command 3. Because it would follow that men should be obliged to belieue and follow spirits contrary and motions of them contrary and so senses of Scripture contrary Fayths and Religions contrary and opinions of saluation contrary for as Luther had one spirit and one motion of it Caluin another spirit and a contrary motion of it Osiander a third spirit and an opposit motion of it so â—n like manner Swenkfeldius Rotman Seruetus Quintinus Dauid-george Moore Hacket and an hundred more Sectaryes had euery one of them distinct spirits and contrary motions of them in the sense of Scripture which they expounded in the articles of their fayth which they belieued and in the certainty of their saluation vpon which they presumed so euery one being obliged to belieue and follow their owne spirit the motion of it in the Scripture-sense fayth and saluation diuers should be obliged to belieue and follow contrary spirits and contrary motions of contrary spirits and so contrary senses of Scripture contrary faithes and religions and contrary certainty of saluation which is as absurd as in religion absurd may be Also because as the wind blowes so the spirit moues sometymes one way sometymes another sometymes to this thing sometymes to to the contrary suggesting now one meaning of Scripture now another now one Fayth then another and sometymes doubts of all Faith and suggests no fayth at all often dispaires of all grace and leaues no hope of assurance of any saluation at all It would likewise follow that men should be obliged sometimes to belieue no fayth at all sometymes to dispaire of all grace goodnes and saluation and sometymes to haue as deep a conceit of their damnation as other tymes they haue of their saluation Whereby still following a wauering spirit and tottering motions of it they should wauer and totter betweene vncertaintyes and contrarietyes and remaine alwayes vncertaine in themselues and contrary to others and so be like Cloudes without water carryed with euery ayre like waues of the Sea tossed with euery wind foaming out their owne confusion like wandering stars to whome a storme of darkenesse is reserued for euer And thus much of reasons drawne from the nature and properties of Fayth which may suffice to conuince that this priuate spirit and the motion of it are so farre from being any necessary meanes of Fayth and Religion that they cannot so much as consist with any but are opposite to all true Fayth and Religion THE PRIVATE SPIRITS AVTHORITY To iudge of Fayth confuted by circular absurdities which follow thereupon in the groundes of their Fayth CHAP. VIII Of the nature of a Circle and the differences of Circles SECT I. NOTHING doth make more plâ—ine to a plaine vnderstanding the absurdity of this priuate spirit then the absurdities which doe follow vpon it against both faith reason These absurdities are of two sortes The one Circular inuoluing an absurd manner of proofe proceeding by way of a Circle condemned by all principles of Philosophy and Diuinity The other Doctrinall as we may tearme them inferring a doctrine absurd and dissonant from all principles of Fayth piety and reason In this Chapter we will shew the Circular absurdities in the next the Doctrinall which doe follow vpon this priuate spirit and the Protestants doctrine taught by it For the Circular absurdities we may note 1. Of a circle what a Circle and a Circular proofe is 2. The difference betweene a circular proofe lawfull vnlawfull 3. therby iudge and make an estimate of the Catholike and Protestant mutuall obiection the one against the other in this kind First therefore Aristotle in his demonstrations hauing proued that in euery demonstration we must come to some principles or propositions imediatly knowne of themselues and not demonstrable by another medium or proposition disproues two sortes of Philosophers the one affirming that there can be no demonstration of any thing at all the other contrariwise affirming that there may be demonstrations of euery thing eueÌ„ of the first principles or propositions which by a circular demonstration say they may be demonstrated by the conclusion as the conclusion is demonstrated by the premises admitting therby a Circular demonstration of the conclusion by the premises and of the premises againe by the conclusion This latter errour of Circular proofe he coÌ„futes by three reasons 1. Because it would be petitio principij or the begging of the question which as before in his former bookes of Resolution he resolued was when the medium or proposition prouing any thing is either the same which is to be proued or more obscure or as obscure or
their decrees no Emperour with his sword no people or Pastour in any parish should haue publikly professed maintayned and confirmed the true fayth of Christ and true doctrine of saluation but all of Antichrist and damnation Thirdly it follows that all the predictions and prophecies of the prophets before Christ all the promises and assurances made by Christ himselfe or by his Apostles to his Church either of the extension and amplitude of Christes Church from sea to sea from North to South to the vttermost end of the world to all people and nations to all Iles and Kingdomes to all Kinges and Princes or of continuance succession of the same as long as the Sunne Moon shall endure from Sabaoth to Sabaoth from age to age frō generation to generation without interruption or discontinuance from that tyme till the worlds end or of the Holy Ghosts assistance and continuance with it as the Pillar and ground of truth against all the waues and stormes of the sea of this world against all the swordes and violence of persecutors and Tyrants and against all principalities and powers the gouernours of this darknesse and the very gates of hell it selfe It followes I say that all these predictions haue beene false and not verifyed as Castalion and Dauid George both Protestants conuinced by experience of the not being of a Protestant Church haue confessed it followes that the Prophets of the old Testament who foretould them were false not true Prophets that the Apostles of the new Testament who confirmed them were vnlawfull and faythlesse messengers and that Iesus Christ who planted watered promised to giue increase to this his Church was not the only true omnipotent God but either a false deceauer who promised that he knew should not be performed or els a weake worker who could not performe that which he had promised to wit this amplitude succession and firmity of his Church thus wholy frustrated and made void according to the former principle and doctrine All which is wikedly confessed vpon the former groundes by Dauid George Ochinus and others Fourthly it followes that Turkes Iewes and Gentils haue had a more flourishing state of a Church Kingdome and Professours as hauing beene more visible potent and dilated for many continued ages in many distant partes of the world then the christians who haue had neither Prince Prelate people or scarce any publike Professours of true Christianity for one age together vnder any one King in any one prouince of the world That Mahomet and Antichrist or the diuel by them did with more prudence and power with more piety and policy establish enlarge protect their faith and common wealth which so long continued then Iesus Christ who is true God and man did or could do his faith and Church which so soone after his departure erred failed and decayed Where is the greater glory of the second temple then of the first Where is the ends of the earth giuen to it for a possession Where are the Kings and Queenes who as nursing fathers are to haue protected it Where are the people and nations who with the gold of Arabia and Saba were to haue inriched it Where are the Iles and kingdomes who from the vttermost ends of the world were to haue waited vpon this Church of Christ more then any other of Iews Turks or Pagans What was Christ lesse true lesse good lesse faythfull lesse able and potent in the establishing and preseruing his kindgome then were Moyses or Mahomet Cyrus or Romulus in setling and enlarging their Synagogue Sect or Common-wealth Surely it followes O horrour and blasphemy if these positions and points of the Protestants priuate spirits doctrine were true and warrantable Of absurdities which follow vpon the second head of sole Fayth SECT III. SECONDLY Out of the second principle and doctrine depending on it which is that a man is iustified by only faith which is a faith speciall of euery one 's owne predestination iustification and glorification so certaine and so sure as that there is a God or that Christ is saued so perpetuall that it can neuer be lost and peculiar only to the elect depending vpon their priuat spirit and the rest before mentioned it followes First That a man is not only without all doubt or so much as any feare certaine of his predestination past iustification present and glorification to come but also that he is more certaine of it then he is of the B. Trinity of the Incarnation Passion Resurrection ascension and coming of Christ which he belieues only by a faith not supernaturall and diuine but historicall generall and common as they say to the reprobate and diuels yea more certaine then Iesus-Christ was of his saluation whom they affirme to haue feared doubted distrusted and despaired before his death of his saluation as is afterward shewed Yea as certaine must they be as certaine they are that God is one God or that Iesus Christ is in heauen or as if Iesus Christ were present and so told them which are their owne words and comparisons which is both absurd and impious absurd because they haue scripture to auouch the being of one God and the saluation of Christ but which auouches to euery mā this his saluatiō in particular they haue neither scripture nor reason Impious because what greater impiety and blasphemy can be conceaued then to make Christ God and man doubtfull of his saluation and themselues sinfull and wicked wretches certaine of theirs Secondly it followes that euery Protestant may and must by faith belieue as certaine that of which neither authority of scripture testimony of Church or euidence of reason doth yield any argument of certainty but only his owne priuate spirit and conceit doth suggest and perswade this certainty of euery one his owne iustification and saluation and yet that the same Protestants may doubt yea refuse to assent and belieue such articles of faith as both expresse authority of Scripture euident proposition of Church and confessed testimony of auncient tradition Fathers and Councels doth fully and frequently deliuer and approue such are many articles now in controuersy as Freewill merit good works reall presence prayer to saints for the dead and such like All which for example Caluin and euery Protestant do as firmly notwithstanding all the former confessed testimonies reiect and condemne as they belieue the certainty of their owne saluation which notwithstanding that it be not mentioned or motioned in particular in any such or the former testimonyes they do most vndoubtedly and firmely apprehend and belieue In which among all absurdities what can be more absurd then without any other reason or testimony but ones owne conceit so firmely to adhere to a thing of importance so vncertaine both in it selfe and in experience and yet not belieue many thinges in themselues so probable and so mainly by so many testimonies confirmed and approued Which what is it els
it is Iudas damnation as the hauing of it is Iames his sauation Iudas therfore and that which I say of Iudas I say of all the reprobate is as much obliged vnder paine of his damnation to belieue as an article of his faith that he shal be saued as Iames or any elect is But whatsoeuer Iudas and all the reprobate or infidels are bound to belieue as an article of faith necessary to their saluation as wel as Iames and the elect must needs be true and that certainly and infallibly true whethersoeuer they do belieue it or no Therefore it must needs be true that as well Iudas and all the reprobate shal be saued as Iames and the elect The fundamental reason of which is this All diuine Faith of which kind and that the most chiefe the Protestants will haue this their Speciall Faith to be depends vpon diuine reuelation frō God this reuelation supposeth truth in the obiect or thing reuealed the obiect of truth or thing reuealed is aeterna veritatis and true in it selfe before it be belieued and so true whether it be belieued or no. The obiect therefore of this speciall faith which euery one as well reprobate as elect is bound vnder paine of his damnation to belieue and which is the remission of his owne sinnes his Iustification and saluation is and must be aeternae veritatis is and must be true before it be belieued is and must be true whether it be belieued or no and so it is and must be true that euery man as well reprobate as elect hath remission of sins iustification and saluation it is was eternally true before it was belieued and so is true whether it be belieued or no and so that his sinnes are remitted he iustified and saued whether he belieue or no. And as there cannot be giuen an instance in any other article of faith necessary to saluation in which this reason which indeed is the ground of all faith doth not conuince that the article is true whethersoeuer it be belieued or no so no reason nor answer in any reason according to the same ground of true faith can be giuen why it should not hold good also in this act and obiect of this Special Faith which if it be diuine faith must participat of the nature essence of all diuine faith Therefore it must follow that either this speciall faith is no diuine faith but an illusion and phantasy or if it be diuine that this absurd absurdity must follow vpon it that man may be saued without any faith and that all shal be saued whether they haue any faith or none Which is yet confirmed further by these two parities the one diuine the other humane the former thus As the Resurrection of euery man being an article of faith which euery one is bound to belieue is true that is euery man shall ryse againe whethersoeuer he do beleeue it or no so the Iustification and saluation of euery man being likewise an article which euery one is bound to belieue or else is damned is likewise true that is he is iustified or saued whethersoeuer he do belieue or no. The reason of both is because remission of sins iustification or saluation of euery one being as well an obiect article of ones faith as the Resurrection of euery one is they are both presuposed as true to faith not composed and made true by faith so both alike eternally true both alike true antecedent and before the act of faith and so both true whether they be belieued or no. The later thus As King Charles for example whome God preserue is right and lawfull King of England whether he be by all subiects for such belieued and receaued or no and the obligation that al subiects haue so to acknowledge receaue him vnder paine of treason doth suppose him to be their true King for else it were not truly treason to refuse him so all articles of faith and amongst the rest this of proper saluation are true whether they be belieued or no and the obligation that euery one hath to belieue them and so this vnder paine of damnation doth suppose them and this to be true for else could none vnder paine of damnation be bound to belieue either them or this of his Saluation Therefore as King Charles his title and right of being King supposing that all are bound vnder paine of treason to receaue him is good whethersoeuer euery one of his subiects do belieue it and so receaue him or no so the truth of euery mans saluation supposing euery one is bound vnder paine of damnation to belieue it as true is certaine and infallibly true whethersoeuer euery one do so belieue it or no and so shall be iustifyed and saued whether they belieue or no. Which absurdity as it is most absurd so the Protestant principle of sole and speciall fayth out of which it necessarily followes must needes be absurd and false The same absurdity may be inferred and is seconded by other like absurd positions of some particuler Protestants as by that position of Zuinglius who maintained that Theseus Hercules Socrates and Aristides all Pagans are equally with Peter and Paul in heauen by that of some of M. Fox his martyrs who as himselfe recordes of them taught that euen a Mahometan Turke or Sarazen may be saued if he trust in God liue well by that of Puccius in Germany of Syr William Hickman and some of his fellowes in Lincolnshire heere in in England which is also too common in the simple peoples mouths that all men at the last shal be saued and that God will suffer none to be damned whome he created All which as absurd do inferre and second the former absurdity Fifthly it followeth that a man is iustified by a fayth which is in it selfe 1. False 2. Contradictory 3. Sinnefull 4. Rash 5. Presumptuous 6. Preiudicious to all Hope Charity and good life and 7. Iniurious to Christ as he is a Redeemer a Law-giuer a Iudge a Priest and also doth make him ignorant sinnefull damned as shal be proued by euery one of these heades in particuler And first that this Speciall Fayth is a fayth not true but false is proued thus First because a true fayth is of thinges reuealed by God in scripture or tradition and proposed by the Church in practise or definition but that either so many of so contrary religions as Lutherans Caluinists Anabaptists Familists Arians or that any one in any one of these professions is predestinated iustified glorified as they all belieue is neither reuealed in any Scripture or Tradition from God nor confirmed in any practise or declaration of holy Church therefore not a true but a false fayth 2. A true Fayth cannot perswade and propose beliefes doctrines which are contrary and condemne one another but this speciall fayth persuades a beliefe doctrine and certainty of saluation which is contrary and
warrantable according to these grounds of their Fayth that no lawes are possible or oblige in conscience that no bad workes are imputed or hinder saluation that the liberty of the Ghospell makes all actions free and voluntary that only fayth doth iustify and cannot be lost that no man hath freewill nor can do otherwise thē God hath decreed Which positions ouerthrow all duety of obedience and all obligation of duty to any Prince Sixtly it followes that in vaine and to no end are all consultations and deliberations of thinges to be done eithe◠by priuate persons in their priuate affaires or by publike Councellours of Princes for the publicke good because all in both must be as God hath decreed and man hath no more free-will to do otherwise then he is determined then he hath not to be a man as he was created In vaine are all precepts and lawes of doing or not doing going or staying bargayning buying or selling because man hath neither freedome of will nor obligation in conscience to do them more then to reach heauen with his fingar In vaine are all exhortations either priuate or publicke in sermons or in familiar speaches by preachers parents or friends either from euill or to good to one study or other to one course of life or other to one worke or other because man hath no more power or freedome of will to choose any of them then he hath freedome to cure himselfe of the goute or an ague or restore his arme that is cut off In vaine and to no end are either terrours and threats of punishment or promises and hopes of reward either prayses commendations of good and dispraises and reprehensions of bad deedes because neither are any deeds in themselues good but bad before God nor is any man more free and able to do the one rather thē the other then he is to moue mountaines or to adde height to his stature To what end therefore are Maisters offended with the negligence of seruants Doe parents correct the vndutifullnes of their children Do Princes punish the rebellion or offences of their subiects Do Preachers reprehēd the vices of their auditours or exhort them to workes of piety and charity disswade them from actions of sinne and iniquity Sith the workes be both alike sinnes do both alike violate the precept and are both alike forgiuen and not imputed sith the lawes do not oblige in conscience and are impossible to be kept sith the parties haue no power or freedome to do the one more then the other but all as by the decree of God and force of their originall concupiscence are forced and necessitated to do it Seauenthly it followes that in vaine and to no end doth any Protestant make any scruple of conscience which needes not as a law to direct as a thousand witnesses to accuse as a iudge to condemne or cleare as an executioner to torment and torture him as it doth other men for their sinnes vnrepēted because where no sinne is imputed where no Free-will is admitted where no good worke or obseruation of any commandement is possible where no law of God or man doth oblige in conscience to performāce what needs any conscience to torment or trouble it selfe with the guilt of any law infringed with the sting of any iniustice committed with the scruple of any good worke omitted since neither the law could be fullfilled nor the act could be preuented nor any punishment shal be inflicted nor God offended Why should therfore be studied any cases of conscience Why should be admitted any Chancery or Court of conscience Why should there be any confession of sinnes secret or any restitution of debts and monyes secret any forbearance of wrong secret when there is no feare or shame of man Why shall therefore any Protestant in life or at death trouble his conscience or haue any scruple of any good worke omitted of any secret murther committed of any iniustice rapine cruelty periury bribery sorcery practised or of any heresy idolatry or infidelity of any Iudaisme Turcisme or Atheisme belieued followed or perswaded Surely he needes not for one dramme of fayth of speciall fayth of apprehension of Christs iustice compounded with an impossibility of performing the law with the necessity of mans wil with the liberty of the Ghospell and with the certainty of present and future iustification will purge all this melancholy feare and scrupulosity and leaue the soule cleare of any doubt feare timidity or vncertainty of heauen for any whatsoeuer sinnes and offences howsoeuer or by whomesoeuer committed Out of all which former absurdities we may obserue these differences betweene a Protestant and a Catholike a iust man of the one and a iust man of the other that 1. A Protestant belieues a fayth which neuer any Prince Prelate or people neuer any Doctour Confessour or Martyr neuer any Councell prouinciall or generall belieued for 1500. and more yeares before Luther The Catholike belieues the same which all Princes Christian all Prelates and people reputed true Christians all Confessours Martyrs and Saints all Councels generall no fewer then eighten and all prouinciall aboue 100. haue euer since Christ professed and belieued Secondly a Protestant belieues a fayth which falsifyeth and frustrateth the predictions of the Prophets the promises of Christ the preaching of the Apostles the mission of Pastours the succession of Prelates the ordination of Priests the vertue of miracles the constancy of Confessours the purity of Virgins the bloud of Martyrs and the vnity sanctity antiquity and vniuersality of the Catholicke Church the Catholike belieues and professes a fayth which verifies and confirmes all the former and in which they agree in beliefe and profession with them all Thirdly the Protestants belieue a fayth which hath lesse authority credibility and motiues of persuasion such as are miracles vnity vniuersality and others to persuade and make it credible then hath the fayth of Iewes Turkes or Pagans the Catholikes belieue that which hath vnity visibility vniuersality antiquity sanctity prophecies miracles monuments of piety charity bounty and all reasons of probability to persuade and make it credible Fourthly the Protestant is made iust by a speciall fayth of which is no mention either in any Scripture Tradition Councell or Father and which neither Doctour Father Prelate Prince Prouince people or person in the world before them belieued and professed as a sauing and iustifying fayth the Catholicke is made iust by a Catholike fayth which hath beene generall vniuersall wholy by all people Prelates and Princes in all tymes and places acknowledged and professed Fifthly the Protestāt is made iust by a fayth by which all the seed and posterity of Abraham Noe and Adam yea all Iewes Gentils Turks Heretikes wicked blasphemers idolaters murtherers sacrilegious and incestuous persons which haue beene or shal be till the worlds end may as well be saued and assured of their saluation as they themselues the Catholike is made iust
all the Commandements or any of them is impossible 10. That no humane lawes do oblige in conscience to their performance 11. That the Sacraments chiefly Baptisme are seales and signes of predestination to glory of remission of sinnes and perseuerance in Gods fauour and that in Baptisme are forgiuen sinnes past and to come 12. That man by reason of Gods decree and originall sinne hath no liberty or freedome of will to do or auoid bad workes 13. That God hath ordained and predestinated vpon his meere will and pleasure without any cause giuen or so much as forseene all who are damned both to damnation and to sinne All which positions as they are auerred by the learned Protestants and preached to the people so they do ouerthrow all the articles of the Creed all the petitions of the Pater noster and all the precepts of the Ten Commandments and leade to all loosenesse and dissolution of life as shal be shewed SVBDIV. 1. In generall dectroying all fayth AND first that these Positions do quite ouerthrow take away all diuine and supernaturall fayth which is the first foundation and corner-stone of our spirituall building the first preparation to life and iustification the first root of all true vertue and good workes the first gate by which God enters into our soule the first light which shines in our vnderstanding the first true seruice which we offer to God and the first step by which we beginne to walke our iourney to heauen that this doctrine doth quite ouerthrow this fayth and all the articles of the Creed proposed in it is proued 1. Because they distinguish three sortes of fayth 1. Historicall of thinges reuealed and related in scripture and proposed by the Apostles in the Creed such as are the Trinity Incarnation Passion Resurrection and Ascension of Christ with all other articles which all Christians vsually belieue 2. Generall of promises in generall and all graces promised by Christ to all as the sending of the Holy Ghost the coming to iudgment the raysing of the dead and the like which are generall for all 3. Speciall of the promise made to euery man in particuler of his predestination iustification and saluation by which euery one is made infallibly certaine that his sinnes are forgiuen him and that he shal be saued Whereas I say they make these three sortes of Fayth the first and second of these Faithes to wit Historicall and Generall by which they belieue the articles of the Creed promises of God in general they affirme to be faigned not true fayth a shadow of Fayth not a real iustifying faith a Fayth which is common to the reprobate and damned euen to the Diuels themselues and only the third or Special fayth they assigne to be the true diuine and supernaturall iustifying fayth which hath for his obiect the speciall mercy of God to them in particuler applyed the certainty of remission of their sinnes assuredly past and security of their saluation infallibly to come by which they doe as much or more assuredly belieue their iustification and saluation then they do the B. Trinity Incarnation or the rest of the articles of Fayth Now if this speciall fayth be the only true diuine supernaturall and sauing fayth by it is belieued only one article of the Creed that not truly as shall appeare to wit Remission of sinnes and the Historicall and Generall fayth by which the rest of the articles are belieued be only a shadow of Fayth a fayth of the damned and Diuells then we haue no diuine and supernaturall fayth of the rest of the articles but belieue them only by a Faith which is a fained faith a shadow and no more a guift of God then the fayth of the damned and the Diuells in hell Therefore all true â—nd diuine beliefe of the articles of the Creed is by this special doctrine of speciall Fayth quite abolished and taken away from all Christians and nothing but a shadow of Fayth a fained and diabolicall faith left to them and so by one position of theirs is cut off all diuine fayth or beliefe of all the articles of the Creed Secondly whiles they deny all authority of Tradition Church Councels and Fathers and will belieue nothing but what they themselues find in Scripture and that as their priuate spirit interprets it While they make their spirit the iudge of all fayth all controuersies of fayth what is to be receaued or reiected belieued or condemned While I say they doe thus they may by the vertue of this spirit call in question the authority and credit of the Creed it selfe with the authours of it as not to be found in Scripture and the particuler articles they may either reiect as counterfeit intruded or els expound and interpret them as their spirit shal lead them Thus Luther and Caluin following Erasmus for Erasmus is sayd to haue layd the egge which Luther hatched to haue insinuated that which Luther assured to haue doubted of that which Luther downe right denyed made doubt of the authority of the Creed whether it was made by the Apostles or not And the Seruetians in Transiluania witnesse Canisius admit it but so farre as it agrees with the word of God interpreted no doubt by their spirit Thus did Beza by his spirit affirme that part of the sixt article he descended into hell to haue been thrust into the Creed Thus Caluin and Zuinglius following likewise Erasmus by their spirit affirmed that part of the tenth article the Communion of Saints to haue beene intruded into this Creed out of some other Creed and not to haue beene found in the ancient Creeds Thus Luther by his spirit changed in his Germane Creed the word Catholike Church into Christian Church And Beza reiected the same word Catholike as most vaine and wicked And thus by their Glosses and expositions vpon many articles as not pleasing their tast they wrest diuers as shall appeare from their natiue proper sense for example he descended into hell that is he descended into the graue so make a new Creed in sense and meaning agreable to their spirit and the doctrine of it Of which who will haue a full view let him read Andr. Iur. his Nullus and Nemo and Fitzsimons vpon the Masse where their many absurd glosses and expositions are at large discouered and confuted SVBDIV. 2. In particuler against all the twelue Articles of the Creed THIRDL Y because by this doctrine and these Doctours are oppugned in particuler all the mysteries of fayth in euery article of the Creed which by this briefe enumeration of euery one shal be made manifest And first in the first article attributed to S. Peter I follow the diuision of S. S. Augustine and Doctour Kellison is oppugned 1. The faith and beliefe of all the articles in generall in the word Credo by all who hould that it is
heare him alwayes loue him alwayes assist him alwayes comfort him that no feare doubt wauering or perturbation did or could euer enter into his will or vnderstanding yea that all that time of his passion his soule had the perfect vision and fruition of God and only his sensible partes endured those paines and torments of the crosse Tenthly As for his descending into hell they derogate from it and dishonour him in that they affirme he descended either only to the graue in body or also to the lower hell in soule to suffer the paines of it either before his death on the crosse or after it in hell but not to haue freed the Patriarchs from Limbus by the presence of his soule there We honour it in belieuing that he descended in soule further then to the graue to which he only descended in body but not so far as to suffer the paines of hell in soule but only to the Limbus patrum where he gaue the Patriarches there detained present liberty fruition of eternall hapinesse afterwards carried them with him to the place of glory and so triumphed ouer hell led aptiuity Ccaptiue Eleuenthly From his resurrection and ascension they derogate and dishonour him both by denying him the subtility or penetration of his body wherby he was able to passe through either the stone of the sepulcher at his resurrection or the dores of the house at his entrance to his disciples or the hardnesse of the heauens at his ascension all which they wil haue either dissolued or opened or diuided We honour attribut more dignity to the same belieuing that by the gift of subtility or penetratioÌ„ his body did pierce passe through the stone the dores and the heauens at his resurrection and ascension as it did also his Mothers wombe at his natiuity with out any diuision dissolution or detriment to the nature of either the one or the other in which also he shewed his subtility and consequently his impassibility or immortality Twefthly From his adoration and inuocation by vs as he is now in heauen they derogate and dishonour him in affirming that as man he is not to be adored or inuocated by vs. We honour him as man so far that we bow downe at the name of Iesus praying to him with the blind man the Cananean saying Sonne of Dauid haue mercy on vs And fall down with the Sages the womeÌ„ adore him In al which and many more as they by their priuate spirit the doctrine of it do derogate take from Christ his honour his power his goodnesse his beatitude his knowledge his sanctity his certainty of saluation his adoration and the vertue and power of his passion redemption resurrection ascension so do we in our Catholike doctrine attribute to same due honour and dignity so both in our doctrine practise giue more honour praise power and glory to God and to Iesus Christ then they do either in doctrine or practise Thirdly For the Saints and blessed soules in heauen they dishonour them and take from them 1. Their state of beatitude affirming as Luther and Caluin do that they yet sleepe and neither know what we do nor yet enioy any present glory and beatitude till the day of Iudgment 2. Their perfection of Sanctity in affirming as Caluin doth both of Angels and Saints that their obedience is imperfect that their iustice is defectiue and doth not satisfy God that their works require pardon and that in them is folly vanity and frailty 3. Their power of doing miracles by the gift of God which Beza Piscator Vrsinus and Perkins â—hould to be a vertue proper only to God not communicated to any creature man or Saint 4. Their difference and degree or honour affirming that all are equall in glory beatitude and reward and that no lawrels or crownes of accidentall beatitude are due to Martyrs Confessours or Virgins 5. Their respect and esteeme with God denying that God doth either apply in any sort their merits to vs or doth help and respect vs for their prayers 6. Their knowledge of vs and our affaires on earth denying that they heare vnderstand or know vs or any thing we do heere on earth 7. Their charity towardes vs affirming they neither at our intercessious sollicite or pray to God for vs nor offer vp any petitions and miseries of ours to God 8. Their honour and inuocation by vs denying it to be lawfull to worship them to honour theÌ„ to inuocate them or so much as saith Luther to imitate and follow their example 9. The custody and â—uition of Angels ouer vs and their hierarchies and orders in heauen denying or at least doubting of the custody of our Angell guardian the difference of al Hierarchies and orders among Angels In al which we and our doctrine on the contrary do attribute to them perfect and present beatitude in their soules complete obedience in their performing the will of God vpright Sanctity in all their actions extraordinary power in working miracles notable difference of degrees of glory eminent knowledge in vnderstanding our prayers excellent charity in making intercession for vs and due honour and veneration in giuing them adoration inuocation and imitation befitting both the Saints for their prayers for vs and the Angels for their custody of vs. Fourthly For the word of God they abuse it take 1. From iâ— one first and principall part of it to wit all the vnwritten word or which is diuine vnwritten tradition 2. From the written word they chop and cut off from the old Testament fourteene peeces or partes and some of them from the new Testament seauen whole bookes from the Canon of scripture 3. For the translation of scripture they reiect the ancient and follow euery nation euery congregation and euery person a new translation which best pleases them therby leaue no certainty of the verity of any 4. For the sense of scripture they contemne that which the spirit of God did inspire to the ancient Fathers Councels Church and follow that which euery mans priuate spirit suggests and therby follow not the meaning of the spirit of God but that of their owne spirit 5. For their faith grounded vpon scripture they belieue only those points which their spirit finds in that part translation and sense which they chose and therby make an vncertaine imperfect mained kind of faith and religion 6. For their Iudge and meanes to try which is scripture and which is true sense of it they admit not any infallible Iudgment either of Church or of CouÌ„cels or of Pastours but leaue to euery man to choose himself what he will belieue to iudge and follow whom he pleases in his beliefe wherby they can haue neither any vnity in faith not any certainty of scripture of scripture sense We in our doctrine do admit for the word of
God not only that which was written in paper but also that which was deliuered in preaching by the Apostles We receiue without any addition or diminution that Canon which the auncient Church twelue hundred yeares ago receiued that translation which for as many ages hath been approued that sense which the auncient Fathers Councells and Church euer since Christ allowed that Iudge which hath an infallible warrant from God to iudge truly and impartially of the Canon the text the translation the sense all whatsoeuer is doubtfull And all our practise is to follow the spirit of God speaking in the auncient Fathers Councels Church by which we are secure from errour or falshood about the scripture and sense of it Fifthly For the Church of God they with their priuate spirit dishonor it and derogate from it 1. From the power and authority of it as not hauing according to them any visible head and gouernour assisted with the holy Ghost to direct and gouerne it and to iudge of all causes and controuersies in it and so make it headlesse and vngouerned We honour it in acknowledging it to be a visible and perpetuall Monarchy with a setled and spirituall both Gouernour and gouernement hauing in it an infallible authority to iudge and decide all causes and controuersies 2. They derogate from the visibility perpetuity and infallibility of the same making it not only subiect to errour and corruption but to haue erred and perished or at least become inuisible for many ages We honour it in belieuing that it cannot erre faile perish become inuisible or be corrupted in fayth but that it is the piller of truth against which assisted by the holy Ghost the gates and power of hell and heresy cannot preuaile 3. They derogate from the vnity sanctity vniuersality and succession of the same as notes and markes to distinguish it from all other congregations which they reiect and admit not We reuerence and respect it as one holy Catholike and Apostlike Church which no other congregation is or can be 4. They derogate from the vncontrollable authority stability of the decrees of Councells and from the infallible testimony of the vnanime consent of the Fathers Doctors of the Church both which they at their pleasure censure condemne We receaue imbrace and follow them as guids and directours to truth and as witnesses and testimonies of truth belieuing that which they belieue and reiecting that which they before reiected 5. They derogate from the splendour and beauty of the Church in the state of Prelates in the single life of the Clergy in the retirednesse of the Religious persons in the ornaments of the Churches and in the variety of so many orders and professions all which they reiect condemne as needlesse or superstitious We reuerence and honour the same as tending to the externall honour of God and the magnificence of his Church thereby making the Church beautifull as the Moone elect as the Sunne wel ordered as an Army of men And to cōclude they make the Church the mystery of iniquity a whore a harlot and a strumpet the whore of Babylon drunken with al abominable filth of superstition and abomination of idolatry and antichristianity with which she hath made all the Christian world all Kinges and Emperours and that not for one or two ages but for seauen on ten or twelue or fourteene ages according to diuers opinions drunke with the same cup of superstition abomination idolatry and antichristianity and make it a body consisting of persons whoeuen the best and purest are in all partes and in euery action stayned impure sinnefull vniust and wicked We doe belieue confesse it to be the kingdome the citty the house of God the spouse of Christ the temple of the holy Ghost the pillar of truth which Christ hath purchased washed with his precious bloud made immaculate incontaminate and vnspotted pure holy and perfect before him which no errour of superstition or idolatry can possesse no power of Pagans or Heretikes or Schismatikes or other wicked Christians can suppresse no subtilty of heresy infidelity or Sathan himselfe can supplant destroy or extinguish Sixhtly For the sacraments they from the number of seauen do curtaile fiue and leaue only two and from these two they take away from the one that is baptisme 1. The effect and vertue making it only a signe or seale no cause or instrument of grace and of no more vertue then the baptisme of S. Iohn Baptist 2. They take away all necessity of it making it not needfull for infants whom they will haue saued by the parents faith without it From the other that is the Eucharist they take away both the fruit and the substance of it making it not the reall body and bloud of Christ but only a bare signe and remembrance of it Not any sacrifice offered to God but only a Sacrament signing or sealing grace and therby robbe Christ of all adoration by it as a Sacramēt and of all subiection or acknowledgment of dominion by it as a sacrifice and they robbe the Church of all benifit comfort both by the Sacrament and sacrifice We do admit for seuerall states of persons seuerall sorts of benefits by seauen seuerall kindes of Sacraments all as instruments of Gods power causing grace which assists all sorts of persons in their seuerall states and functions and all excell the Sacraments of the old law For the Sacrament of baptisme we belieue it to be a meanes of regeneration from originall sinne by which all sinne and punishment due to sinne both original actual is fully remitted and by which all persons are admitted into the mysticall body of Iesus Christ in his holy Church and made capable of the benefit of the rest of the Sacraments And for the Sacrament of the Eucharist we belieue that not only i◠conteines the fountaine of Grace but also is offered to God as a sacrifice to apply the vertue of his sacrifice on the crosse for the remission of our sinnes by which is giuen much honour to God and receiued great benefit by Gods Church much comfort to the faithfull both liuing and dead Seauenthly for Faith they and their priuate spirit admit many sorts of faith and in that none at all and make as many faiths as there are priuate spirits in particuler persons and in that destroy all vnity of faith We admit one holy Catholicall and Apostolicall faith one in al and generall to all who in all are directed by one spirit of Gods Church They admit a new and new-deuised faith neuer receiued by any but in some one or other point by condemned hereticks in whom it was condemned We receiue an auncient and euer belieued faith euer receiued and approued by general Coūcells ancient Fathers holy Saints in Gods Church They reiect the grounds of faith as Scripture Traditions Church Councells and Fathers We admit belieue
and rely vpon them all as grounds foundations wheron we ground and build our beliefe They admit none of the necessary meanes of faith neither any common reuelation of God but priuate of their owne spirit nor any proposition of Church but their owne fancies nor any credible testimony and motiues of perswasion to make their beliefe probable nor any habit of faith to assist the vnderstanding in belieuing nor any pious affection to incline their will to assent nor any assent by a diuine supernaturall and Christian faith but by a general and as they call it a fained and diabolicall faith by which they belieue the articles of their faith We do settle and rely by our faith in respect of the obiect reuealed vpon the reuelation of God the proposition of Church the motiues of credibility and in respect of persons belieuing vpon the infused gift of faith the pious inclination of the will by grace and the infallible assent caused by the former diuine helpes and grounded vpon the former infallible foundations as before is at large proued They admit into the vnity of their faith all hereticks and schismaticks collecting and scraping from them all raggs and scraps of broken and condemned opinions and heresies and yet will not admit into the vnity of their inuisible Church any sinners wicked or reprobate persons but all and only the elect and predestinate We reiect from communion of all faith with vs all condemned hereticks and Schismaticks and condemne with the ancient Church them and all their condemned opinions and admit into the externall communion of our Church all those who not cut off by excommunication agree with vs in vnity of Fayth that therein their life and manners may be reformed and amended by the example of others by vertue of Sacraments preaching of the Church and Pastours of the same In all which they and their spirit take from fayth all vnity in it all groundes of it all meanes to it all supernaturall vertue in it all dignity all certainty all necessity and all vertue and efficacy following vpon it and so leaue no more but an human faigned and diabolicall fayth or a shadow of fayth and no theologicall diuine fayth at all All which is contrary in our doctrine of fayth Eightly for Man they by their priuate spirit derogate and take away from him 1. All freedome liberty of wil naturall to him as following vpon his being a reasonable soule and distinguishing him from brute beastes We attribute that freedome by which he concurs with Gods grace and his motions to his owne good and is the authour of his owne euill 2. They take from him all infusion and habits of grace which do giue life beauty and ability to the soule All which we admit both of fayth hope charity and all morall vertues to enable and assist vs in the exercise of all piety 3. They take from him all inward iustification adoption and perfection and leaue him only an exteriour imputation of the same supposing God to account impute him iust but to leaue him sinnefull and vniust We admit in man an inward reall and true iustification sanctification or adoption by grace which inwardly infused and remayning doth expell tâ—ke away sinne renue and reuiue our soule and adopt vs heires to the kingdome of heauen by which God making vs pure and iust doth therefore account and repute vs such 4. They leaue a man after his iustification impure vniust sinnefull and vncleane in all the workes of his soule and in euery action of the same making all the best workes proceeding from him to be sinnefull and hatefull to God and deseruing eternall damnation and so leaue him destitute of any merit or reward We make him pure iust and cleane by grace which doth giue life to the soule as the soule doth giue life to the body and therewith doth impart to it motion vertue beauty and power to do good to please God and to merit a reward at his handes by which man increasing in grace and merit doth also increase in perfection and glory 5. They take from man all benefit all necessity all possibility of doing good workes of keeping Gods law of abstayning from sinne and thereby make him sinnefull as well in doing good as euill as well in refraining as committing euill We attribute to him ability to auoid all sinnes possibility by grace to keep Gods lawes as easy and sweet and to do not only workes of precepts which are commanded but also workes of counsell and supeâ—erogation more then are commanded They take from man all benefit of prayer as of thinges either needlesse which otherwise are certaine and sure to be obtayned or hopelesse as impossible to be done or obtayned by vs and thereby derogate from all vertue and feruour of prayer and deuotion We encourage men to prayer by affirming that God hath made our prayer a meane by which he will and without which he will not dispose many of his benefits to vs and that therefore he will haue vs pray that by our prayer we may obtaine 7. They take from man all feare care and labour for his saluation by their assurance that only fayth iustifyeth and saueth that sayth once had cannot be lost and make him idle carelesse and presumptuous of himselfe by their securing him by speciall fayth of his iustification saluation We do teach him by our doctrine with holy Scripture not to be secure of the propitiation of his sinne but with feare and trembling to worke his saluation by good workes to make his vocation sure and therfore to liue piously to walke warily to watch diligently and to preuent carefully Sathan and his craft In all which they robbe man and leaue him so bare of all benefits either of nature or grace that they leaue him neither liberty of will nor ability or concurrence to do good nor infused grace and guifts to assist him in good to arme him against sinne to giue due honour to God to deserue reward with God to adopt him the child of God or to giue him any encouragement in walking the way of God in treading the path of vertue auoiding the allurements to sinne and the snare of Sathan All which are contrary in vs and in our Catholike doctrine Ninthly For Sinne they and their priuate spirit make not only all actions sinnes but all sinnes mortall and so all actions mortall sinnes and all as well good as bad deseruing damnation and therby in a sort disswade as much from good as from bad actions and make men desperate of doing good and prone to doe all bad Wee make of works some good and some bad and of bad some mortall sins depriuing of grace and glory some veniall not depriuing of grace and yet diminishing the feruour of grace and thereby doe perswade men in due sort to auoid all sinne chiefly mortall sinne and encourage them to do good and
according to the order and proportion of the whole that as the necessity and conueniency of the whole body doth require so the operation and function of the part is accommodated and applied and so all the parts and members of the Church being by one spirit combined and vnited togeather as members of one body and in vnity of one hody do euery one belieue as they are directed by the head and do proceed in all with subordination to the head and worke in all for the vse and benefit of the whole suffer for the defence of the whole and so by a communion both with themselues and with the whole do all labour for the whole conserue the whole and keep still an vnion and communion with the whole and are directed according to the faith the rule the reason and the Iudgment or direction of the whole body or Church of Christ As long therfore as euery member and his spirit hath this direction subordination and vnion with the whole body of the Church and the spirit of it so long doth it prooced in order and vnity and so farre it is agreable to the spirit of God directing his holy spouse the Church but when this spirit doth beginne to be singular of it selfe to deuise a new doctrine to teach otherwise then the rule of faith hath prescribed or to assume the authority of a new maister When it deuides it selfe from the spirit of Gods Church and doth oppose it selfe against it or extoll it selfe aboue it when it will not be subiect and subordinate to it but doth erect a Cathedra of authority of its own or an opinion of doctrine of its owne against it then it is an euident signe that it is not a spirit of vnity and concord but of dissention and diuision so not an inspiration of God to be imbraced but a suggestion of sathan to be reiected Out of which rule may be obserued the difference betweene a Catholicke and a Protestant spirit in expounding of scripture and withall the weaknesse or rather impertinency of the Protestant obiections for their manner of interpretation of scripture by this their spirit For first we distinguish betweene them who without offence lawfully may expound and who by authority haue warrant infallibly to expound holy scripture Of the former sorts are all faythfull Christians who hauing vnderstanding sufficient and a pious intention do with humility beginne and according to the rule of fayth proceed in seeking out the right sense of Scripture and so none who are thus able and thus proceed are barred from either reading or expounding to their own coÌ„fort the Holy Scripture as our aduersaries do falsely calumniate vs. Of the later sort are the Pastours and Prelates of the Church who hauing lawfull ordination and succession and continuing in vnity and subordination do either deliuer the sense of Scripture as it is taught by holy Church or els confirme and explicate any doctrine of fayth when they are collected in a generall Councell And these thus vsing the lawfull meanes and obseruing the vsuall rule of fayth haue authenticall warrant by the infallible assistance of the holy Ghost that they cannot erre in deliuering any sense of scripture as a ground of fayth and beliefe The Protestants doe giue not only liberty but also authority to all not only Pastours and Prelates but also Artificers and common people as well vnlearned as learned to frame to themselues such a firme assent to this or that seeming to them infallibly true sense of holy Scripture euery one according to his owne preiudicate conceit or priuate spirit that thereupon they dare aduenture the certainty of their Fayth and the hope of their saluation Secondly we make a difference betweene a sense of scripture produced in the Schooles to proue or confirme a schoole question a sense declared ex Cathedra to ground an article of faith or betweene a preachers conceit deliuered in the pulpit to exhort to good life and manners and a doctrine proposed by the Church as reuealed by God necessary to be belieued In which for the former we giue a liberty to any preacher to frame out of his own coÌ„ceit any sense which not being opposit to true fayth may moue the auditory to piety good life but for the later we confine the ranging liberty of the wit and inuention euen of the Doctours Pastours in Gods Church prescribe as fayth Vincentius Lyrin that They teach that which is deliuered to them not which is inuented by them that which they receaued not that which they deuised that which is of publike tradition not of priuate vsurpation that of which they are not authours but keepers not beginners but followers not leaders but lead In which cunningly caruing faythfully placing wisely adorning like another Beezeler the pretious pearles of diuine fayth by adding splendour grace and beauty they are to illustrate more clearely that which was belieued more obscurely and to deliuer to posterity more fully explicated that which by their forefathers being not vnderstood was with reuerence belieued Alwayes so teaching that which they learned that they teach after a new maÌ„ner but not a new doctrine That is as afterward he sayth That they interprete the diuine Canon according to the tradition of the whole Church and the rules of Catholike fayth that is Vniuersality Antiquity and Consent and if any part do rebell against the whole or nouelty oppose antiquity or if dissent of a few controule the consent of all or the most then mâ—st they preferre the integrity of the whole before the corruption of a part the veneration of antiquity before prophanation of nouelty and the generality of a Councell before the temerity of a few The Protestants giue a liberty by the priuiledge of their spirit to euery not only Preacher but priuate person to expound the most difficult and important places of Scripture namely of the Apocalyps S. Pauls Epistles not only for the schooles in scholasticall questions or in pulpit for exhortations to good life but in deepest articles greatest controuersies of Fayth euery one as his spirit shall suggest and thereupon they direct them to ground their fayth the saluation of their owne soule and of many others who rely vpon them Whereby as sayth Vincentius Lyrinensis They make it a solemne practise to delight in prophane nouelties and to loath all decrees of antiquity and by making ostentation of a false opinion of knowledge do make shipwracke of all fayth Thirdly the Spirit of a Catholike will not presume to expound any text of scripture contrary to that sense which either the rule of fayth or the practise of the Church or the decree of a Councell or the consent of Fathers hath receaued as true and authenticall but in al will receaue follow that which is determined and decreed in theÌ„ The ProtestaÌ„t spirit will censure reiect and condemne any sense though neuer
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
interpretation 3. What meanes are to be vsed by these interpreters to make this interpretation and of 4. rules of infallible interpreting of Scripture Sect. 2. That the priuate Spirit cannot haue this infallible authority and be this infallible meanes is proued Subd 1. By reasons drawne from the nature of the Holy Scripture which is to be expounded 2. By reasons drawne from the priuate spirit which should expound it CHAP. VI. THE Priuate Spirits authority to iudge of Controuersies of fayth confuted by reasons drawne from the nature of a Iudge of Fayth Sect. 1. The properties of a Iudge of Fayth Sect. 2. The whole body of the Church cannot be this Iudge Sect. 3. Secular Princes cannot be this Iudge Sect. 4. Lay-people cannot be this Iudge Sect. 5. The Scripture cannot be this Iudge Sect. 6. Bishops and Prelates of the true Church are this Iudge Sect. 7. The priuate spirit cannot be this Iudge CHAP. VII THE priuate spirits authority to iudge of Controuersies of faith confuted by reasons drawne from the nature and certainty of Fayth Sect. 1. The properties of Fayth with the priuate spirits māner of proceeding Sect. 2. The priuate Spirit cannot be a meanes of Vnity in fayth Sect. 3. Nor a meanes of the certainty of Fayth Sect. 4. Nor a meanes of the integrity and perfection of faith Sect. 5. Nor a meanes of fayth which is got by hearing Sect. 6. Nor a meanes of Fayth which requires credible testimonies Sect. 7. Nor a meanes of Fayth which obligeth all to belieue accept of it CHAP. VIII THE priuate spirits authority to iudge of Fayth confuted by circular absurdities following vpō it against Fayth Sect. 1. Of the nature of a Circle the difference of Circles Sect. 2. The Catholikes cleared from the obiected Circle agaynst their doctrine Sect. 3. The Protestants diuers manners of Circles Subd 1. Their Circle betweene the scripture the spirit 2. Between the spirit and Fayth 3. Between election vnderstanding of scripture 4. Between the Spirit of euery priuate man of a generall Councell CHAP. IX THE priuate Spirits Authority to iudge of Controuersies of Fayth confuted by doctrinall absurdities following vpon it against Fayth Sect. 1. Idolatry and heresy compared and of 4. heads and origens of all late Heresies proceeding of the priuate Spirit Sect. 2. Of absurdities which follow vpon the 1. head Of contempt of all Church-authority and relying vpon the priuate Spirit Sect. 3. Of absurdities which follow vpon the 2. head Of sole Fayth Subdiu 1. Agaynst man making him as iust and more certaine of saluation then Christ. 2. Agaynst Fayth making it false contradictory sinnefull rash presumptuous and preiudicious to charity c. 3. Against Christ to whome it is iniurious as a Redeemer Phisitian Lawgiuer Iudge Priest and makes him ignorant sinnefull damned for the tyme. Sect. 4. Of absurdities which follow vpon the 3. head that is Of Concupiscence being originall sinne Subdiu 1. Eight diuers absurdities which follow vpon it 2. The difference between a iust Catholicke and Protestant Sect. 5. Of absurdities which follow vpon the 4. head that is Of absolute predestination to damnation Subdiu 1. Absurdities against man leading to carelesnesse despayre of saluation and inability to be saued 2. Absurdities against God making him the Authour of sinne 3. A Sinner 4. The only Sinner 5. A Lyer and dissembler 6. A Tyrant most cruell 7. A Deuill 8. Obseruations vpon the former doctrine Sect. 6. Of absurdities which follow against Fayth and the Creed Subdiu 1. In generall destroying all Fayth 2. In particular against all the 12. articles of the Creed Sect. 7. Of absurdities agaynst Prayer and the Pater Noster Subdiu 1. In generall making all prayer needlesse or hopelesse 2. In particular opposing all the 7. petitions of the Pater Noster Sect. 8. Of absurdities against the obseruation of all lawes and chiefly the Ten Commaundements Subdiu 1 In generall how all lawes are made impossible and not obliging 2. In particular how many wayes the Protestant dostrine encourageth to the breach of all lawes and to all lewdenesse of life 3. To what vices in particular the same leads chiefly to Slouth Lust Cruelty and Pride 4. Bad life 1. In the common people 2. In the Ministers 3. In the first reformers of protestāt Religiō confessed to be an effect of this doctrine Sect. 9. The conclusion comparing the priuate spirits doctrine with the Catholike Churches doctrine whether leads to the greater honour of God CHAP. X. THE Protestants Obiections and proofes taken out of Scripture for the defence of their priuate Spirits authority to interprete Scripture and iudge of Controuersie are proposed and answered Sect. 1. Of certaine obseruations profitable for the solution of obiections Sect. 2. The obiections for the priuate Spirits authority answered Sect. 3. More obiections proposed and answered CERTAINE CONSIDERATIONS OF SIX MEANES NECESSARY TO ATTAINE FAITH All wanting in the Protestants and suppressed by their doctrine of the Priuate Spirit CHAP. I. Of these six meanes which they be SECT 1. THOVGH according to S. Hierome Haereses ad originem reuocare refut are est To reduce heresies to their origen is to refute them that is to shew not only the tyme when they did begin but also the head or foūtaine from whence they did spring is a sufficient proofe both of their nouelty and falsity so to haue shewed the Priuate Spirit to haue beene the origen Mother which hath begot all late heresyes which as a brood of such a Damme haue descended from her which in the first Part is fully performed is a sufficient proofe that the same heresyes are degenerate from all diuine Verity and are as so many poisoned streames descended from an infected fountaine And though all Sect-maisters who disclaime delude the vsual receaued grounds of Christian religiō such as are Scripture Tradition Church Councels Sea Apostolike and Fathers and appeale euery man to his owne Priuate Spirit do make this their Spirit the origē of their fayth which also in the former part is I hope sufficiently and copiously conuinced that the chiefe and prime Protestants before cited haue done might suffice to conuince their doctrine of falsity for that it is descended frō a Mother of such impiety Though I say this that hath beene thus proued might be a sufficient motiue to breed a dislike of this Priuate Spirit and of the doctrine springing from it yet because that out of it all sorts and sects of heresyes especially lately engendred haue issued as so many vipers out of a dunghill and because the confutation of it is the confutation of all heresies in their origen and as it were a brusing of all late nouell opinions in the head or a strangling of them togeather wiih their Mother in her wombe for to proue the fountaine to be poisoned is to proue the streame to be infected and to conuince the Mother of adultery is to proue the child liable
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
as the articles which are belieued and the reuelation why they are belieued both which are of eternal verity and certainty or Internal as the pious disposition of the will by grace preuenient and the actuall assent to fayth in the Vnderstanding by the infused guift of Fayth both which grace and guift do operate and cooperate to the act of diuine supernaturall and catholike fayth That these I say all and euery one of these meanes are wanting in Protestants to their fayth beliefe I proue And first that they want all testimonies of credibility which may perswade any man prudently to accept of their fayth we may suppose and note that these testimonies or motiues are of three sortes 1. such as may perswade Iewes and Gentils to become Christians 2. such as may confirme Catholikes to continue Christians 3. such as may induce Heretikes to returne to be Catholikes Of the first sort are many alleaged by ancient Fathers Dionysius Areopagita Iustinus Martyr Clemens Alexandrinus Tertullian Cyprian Lactantius Chrysostome Augustine against the Gentils all cited proued by Valentia As for exāple in respect of Christ the dignity of his person the efficacy of his preaching the verity of his predictions and the vertue of his miracles In respect of Christian doctrine the manner of the propagation of it not by power eloquence nobility or liberty but by the simplicity of simple poore and vnlearned mens preaching and that to a faith aboue reason contrary to the inclination of flesh and bloud The confirmation of it by miracles martyrdome prophecies sanctity of doctrine and order of discipline the opposition of it by the violence and persecution of Iewes and Pagans and by the eloquence reasons of Rethoricians and Philosophers all in vaine In respect of the Scripture the antiquity of it as extant before any writings of any Philosophers the consonancy of it in the agreement of the old testament with the new and of both in themselues In respect of the Professours their excellent wit eloquence learning and vertue in it their conuersions from infidelity to it their wonderfull constancy and fortitude in defending and dying for it All which haue beene vrged as strong motiues against Gentils to conuert them to it Of the second sort which may confirme Catholikes or such as confirmed S. Augustine in his catholike beliefe against the Maniches which he recites to haue beene 1. the consent of people and Nations 2. Authority begun by miracles nourished by hope increased by charity and confirmed by antiquity 3. The succession of Priests from the seate of Peter to the then present Bishop of Rome 4. The name of Catholike neuer vsurped by Heretikes speaking to strangers but vsually attributed by them to Catholikes all which did iustly keep me sayth he in the bosome of the Catholike Church Of the third sort which may reduce Heretiks are such as the Nicen Councell in the Creed S. Augustine and others did alledge to conuince the Heretikes of their tyme that is 1. Vnity of the present Church with the ancient in doctrine and vnity of the partes with the head by fayth vnity among themselues by charity and to their Pastour by obedience 2. Sanctity of doctrine which induceth sinners to holinesse and conuerts Infidells to christianity and sanctity of persons who exercise good workes of piety confirme their doctrine and holinesse by miracles and prophecies 3. Vniuersality in name by which it is called Catholike In place by being or hauing been extended in preaching or professing to all or most Nations at the least successiuely In tyme by being ancient in beginning from the Apostles and constant in continuing from them vntill this present against al persecution of Gentils Iewes or Pagans 4. Succession of Pastours and Prelats who by lawfull succession from some Apostolicall sea or from some who haue authority from it and by lawfull ordination from them who are lawfully ordeined can deriue their succession and ordination from the Apostles These are markes and testimonies which distinguish the true Church of Christ from al conuenticles of Heretikes do conuince euidently that to be the true church where they are to be found and that to be false where they are wanting Which supposed it is to be proued First that the Protestants want all these testimonies of credibility which should make euident the credibility of their fayth and religion either to Pagans to conuert them or to Heretikes to reduce them or to their owne followers to confirme them And first because it will be to tedious to touch euery one in particuler we will select the most principall and for the first sort which may conuert Pagās it is certaine that whatsoeuer of the former motiues the Protestants can alleadge either concerning Christ his doctrine his Scripture or his Professours to proue Christian Religion credible to a Pagā they receaued them all from vs and our Church from which they haue receaued what they haue either of Christ of Scripture of Sacraments of Christian religion in generall therefore what these proue or confirme they proue confirme our Church and doctrine not theirs For the first of the rest if we seeke Vnity of doctrine among them it is not to be found They haue not Vnity either with the Primitiue Church and Fathers whose doctrine they reiect in free Will Merit Iustification Prayer to Saints and most points now in controuersy as in the first part is at large proued nor with any head or supreme Gouernour of which sort they admit none on earth but disclaime all supremacy in any person whatsoeuer for matter ecclesiasticall nor yet among themselues who are diuided into many diuisions and subdiuisions of Sects and Heresies that long agoe the number exceeded a hundreth now are so many that they cannot be numbred In all which as they want all Vnity so they want all meanes to settle any vnity in that they admit no iudge to decide any controuersy and to silence any persons contentious If we seeke for Sanctity either of doctrine or of persons by holynesse of life or miracles it is not to be expected among them for their doctrine which is for example that euery motion though naturall of concupiscence is sinne as well without as with consent that all workes though the best are sinne that no good Workes doe merit that no Iustice is inherent but imputatiue that only Fayth iustifies that the Commandements are impossible that Man hath not Free-will that God ordaines and creates Men to saluation or damnation without respect to their endeauour or workes This doctrine I say is a speciall retractiue to detaine any man from attaining to any sanctity and perfection of life as impossible and not in his power For any kind of Miracles they are so destitute of them to confirme their new doctrine that they disclaime
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
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„
who vnder the shew of aduising vse the arte of seducing for which Iob before he began to dispute with them sayd he would shew them to be Fabricatores mendacij cultores falsorum dogmatum 13.4 Framers of lies and worshipers of false opinions Of these three of them being conuinced by the speaches of Iob and made silent therby the fourth Eliu the Busite a young man of a more feruent spirit the sonne of Ram that is Excelsus or Proud a new maister riseth vp angry against Iob because he sayd he was iust before God v. 2. against his friends because they could not answere Iob with reason v. 3.5 And beginning first to commend himselfe and his silence Because I was young I was affraid to speake and then to condemne his elders saying That the ouldest are not the wisest neither doe the old wen vnderstand iudgment And lastly to shew of what race he is come and to our purpose he sayes As I see the spirit is in man and the inspiration of the omnipotent doth giue vnderstanding v. 8. and I also will answere my part and will shew my knowledge for I am full of wordes and the spirit of my belly streyneth me behould my belly is as new wine without a vent which breaketh new vessels I will speake and take breath a little I will open my lippes and will answere v. 18.19.20 God hath made me as he hath made thee chap. 33. v. 6. Heare yee wise mē my words and yee learned harken to me cap. 34. v. 2. Heere is a description of a new spirit and of one full of it a Caluinist or Puritan in the highest degree he hath the spirit of God the inspiration of the Omnipotent vnderstanding aboue others his belly is full of the spirit and words seeking vent as wine out of a new vessell he will speake talke and answere that which his Auncestours and wise men could not he hath reason which they had not he is inspired by the Omnipotent which they are not he is inspired that Iob is vniust because he sayd He was iust before God v. 2. that the ancients are destitute of wisedome and iudgment of the spirit of God of all truth verity that he hath the spirit of truth and that all truth is to be learned of him this spirit in a hoat Puritan sayth as Sedechias the false Prophet who had a lying spirit in his mouth sayd to Micheas the true Prophet Hath the spirit of the Lord left me and hath it spoken to thee No sure for the spirit of God hath forsaken the whole Church to which yet it was promised by Christ so that it hath erred is fallen and become Antichristian but the spirit is certainly in me it infallibly teaches me truth tels me the meaning of scripture assures me of saluation it cannot depart from me and my mouth the mouth of my seed for euer thus sayth the Caluinist out of his spirit as this Eliu and Sedechias sayd out of theirs Out of which I argue thus That spirit which is the same with the spirit of these false Prophets who were so seduced and armed by it against the Saintes and Prophets of God cannot be a fit spirit to interprete Scripture iudge of doctrin and to make a sole ground of beliefe but such is the priuate spirit now and alwayes hath beene in all former Heretiks and false Prophets therefore it cannot be a fit iudge of controuersies and an infallible interpreter of Scriptures Out of Tit. 3.10 shewing the spirit of an Hereticke SECT VI. THE sixth proofe is taken out of an admonition giuen by S. Paul against Heretikes Tit. 3.10 in these wordes A man that is an Heretike after the first and second admonition auoid knowing that he that is such an one is subuerted sinneth being condemned by his owne iudgement In which wordes we are to note First who is an Heretike that is to be auoided 2. The reason why he is to be auoided First therfore as Heresy is a voluntary errour in the vnderstanding against some verity of Fayth obstinatly defended by him who hath once belieued so an Heretike is he who hauing once professed the Christian fayth doth erre in some article of it doth with obstinacy defend his errour for which is requisite 1. That he haue receaued the Christian fayth at least in Baptisme by professing it 2. That he erre in some point or points of fayth not in al for then he is an Apostata 3. That he be obstinate in his opinion or errour of which sort are not they who according to S. Augustine defend their opinions though false and peruerse with no stubborne stomack or obstinate hart especially if it be such as themselues by bold presumption broached not but receaued it of their deceaued parents and doe seeke the truth warily and carefully being ready to be reformed if they find it such These are not to be reputed among obstinate Heretikes But those according to the same S. Augustine Who in the Church of God haue any crazed and peruerse opinion if being admonished to be of a sound and right opinion they resist obstinatly and will not amend their pestiferous opinions but persist in the defence of them are thereby become Heretikes going forth out of the Church and are counted for enemies that exercise vs. Againe He i◠an Heretike that when the doctrine of the Catholike fayth is made plaine and manifest to him had rather resist it and chose that which himselfe held According to whome and the Doctours of our tyme he is sayd to be obstinate in heresy who willing witting doth maintaine any thing against the Catholike Church or which is all one who knowes and reflectes that his opinion is contrary to the sentence of the Catholike Church and yet neglecting the authority of the Church which proposeth it for true doth persist in his opinion And this is an Heretike who after admonition being growne thus obstinate is to be auoyded reiected and refuted Secondly the reason why we are to auoyd an Heretike is because that such an one sinneth in obstinacy and is subuerted without hope of amendement being condemned by his owne iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sayth Tertullian Because he chose that for which he is damned by willfully adherring to his owne opinion and conceit where the origen of his sinne subuersion and condemnation is his prefering his owne selfe-seeming conceit before the determination of the whole Church of God which is proper to those who rely vpon their owne spirit and prefer it before all euen the whole Church of God Out of which it followes first that the origen of all heresies is a mans owne proper and priuate conceit which he preferring before the iudgement of the whole Church chooseth to follow his owne opinion rather then the determination of the Church And out of this I argue thus All who rely and build vpon
necessity of grace against Iulian the Pelagian he speaketh of the Fathers in this manner These Fathers I haue cyted no more least it should be too tedious to read them yet such as are not so light that you may scorne to weigh thē yea so great that you may groane vnder the burthen of them These are they whose so great consent ought to moue you and who are not a conspiracy as you call them of ill tongued men but who flourished in the Catholike Church are sound in doctrine and armed with spirituall weapons who fought stoutly against heretickes and haue passed ouer their labours and slept in the bosome of peace VVho hauing liued holily and ouercome the errours of their tyme and departed gloriously out of this world before you came into it These though they were not then present when this Controuersie began and is now on foot so could not by word of mouth giue a definitiue sentence yet when they wrote and sayd these thinges they were then such as had not any either friendship or falling out with you or vs. They were angry neither at you nor vs had compassion of neither What they found in the Church they kept what they learned they teached what they receaued from their Fathers they deliuered to their children You and we did not plead before these Iudges and yet they decyded our cause neither you nor we were knowne to them and yet we do produce their verdict for vs against you we did not about this matter contend with you and yet they pronounce vs victors That which they belieue we belieue what they teach we teach what they preach we preach yield to them and yield to vs consent with them and consent with vs if you will not by them be a friend to vs yet be not for vs an enemy to them which yet you must be if you remaine in this errour therfore leaue it and leane to them Can Pelagius and Celestius Luther and Caluin so farre preuaile with you that for them you dare forsake so many and so great ancient Doctours and defenders of the Catholike fayth ouer all the world Hath tyme made such a confusion of great and small matters Is darkenes so become light and light darkenes that Pelagius Celestius Iulianus c. do see and Hilary Gregory Nazianzen Ambrose c. are blind VVere it not better to yield to them who are better and stronger and to maister your owne presumption then to insist vpon your owne animosity and conceit which you desire should preuaile because it is your owne VVere it not better to yield to these Christian Doctours or rather to Christ in them and to restore your selfe to them from whome you are departed How gratefull would these be to you if you did belieue the Catholike fayth and how terrible must they needes be against you when you oppugne the same Catholike Fayth which they sucked from the teat which they eate with their meate which for milke and meate they gaue to little ones and great ones which they plainely and stoutly defended against their enemies euen you not then borne By such planters waterers builders Pastours nurses the Holy Church increased therefore stood amazed at the prophane termes of your nouelty and as the head of a serpent abhorred troad vnder foot bruised and kickt away your new opinions which did lurke and crawle to deceaue the virginity of the Catholike Church and corrupt the chastity of it which it hath in Christ as did the Serpent seduce Eue. The Fayth of these is to be defended against you as is the Ghospell against wicked and professed enemies of Christ euen that Catholike and Christian fayth which as it was first deliuered in Scriptures so by these Fathers it hath beene hitherto kept and defended and shall by Gods grace euer be kept and defended Thus S. Augustine against the Pelagians their new doctrine for the Fathers and thus we against the Protestantes and their priuate spirit and new doctrine for the same And this may suffice for the testimonies of Fathers THE PRIVATE SPIRITS INTERPRETATION OF HOLY SCRIPTVRE Deciding of Controuersies and iudging of matters of Fayth Confuted by Reasons drawne from the difficulty of discerning of Spirits CHAP. IIII. Of the diuersity of Spirits SECT I. IN the former Chapters we haue confuted the Protestāt priuate spirit by authorityes of holy Scripture and by testimonies of ancient Fathers it remaines that we doe the like by euidence of reason and in this Chapter by reasons drawne frō the difficulty of discerning of spirits of which if the priuate spirit be not able to discerne and iudge which be good or bad which true or false much lesse is it able to discerne iudge the motions and effects of them that is which Scripture the sense of it is true or false which fayth and doctrine is good or bad For the better vnderstanding of which difficulty of discerning of Spirits we may note first how many sortes of varieties and distinctions of spirits there be 1. According to the nature and property of spirits S. Gregory distinguishes them thus Some are without mixture of body some with mixture Spirits without mixture are either increate as God the Father a spirit God the Sonne a spirit God the Holy Ghost a spirit all one God al one spirit good without quality great without quantity euery where without place alwayes without tyme doing all without action mouing al without motion containing all and contained in nothing and present in all by his essence power and presence and yet aboue all or els create which are either happy in glory as the Angells in heauen which are as administring spirits for vs or els damned in hell as the Diuels who as roaring Lyons seeke to deuoure vs both which doe differ either in specie or kind or at the least in degrees of power and greatnes some being in the highest some in the midle some in the lowest Hierarchy euery Hierarchy hauing his order and euery order his particuler Angels and Diuels belonging to it Spirits mixt with bodies flesh are either such as are mixed with flesh and dye with it as the sensuall soule of birds and beastes or such as are mixt with flesh but dye not with it as the reasonable soule of man which is a meane betweene Angells to whome he is inferiour and beastes to whome he is superiour communicating with the one in the immortality of soule with the other in mortality of flesh 2. According to their estate and condition these spirits are some good as God Angels Saints others bad as Diuels men wicked aliue or damned in hell others indifferēt as the natural spirit of man and sensuall of beastes some are blessed in heauen as Angells and Saints others damned in hell as Diuels and the damned soules others in the way and out of danger as
of their motions illuminations and inspirations First therfore for the discerning of the good spirits vnder which title I include all sortes of motions which come imediatly either from God or from Angels or from grace the difference of which doth not much import since they are all good and of God mediatly or immediatly the rules and signes to discerne them are taken some from the obiect matter which is proposed some from the manner circūstances how it is proposed some from the fruits and effects which it worketh The rules and markes drawne from the obiect matter are First that the good spirit inspires moues only to verity and true faith not to falsity and heresy nor to any thing which is contrary to the grounds rules of true faith And so whasoeuer is contrary to faith and the grounds of it as scripture tradition Church Councels consent of Fathers is not from the good but the bad spirit Secondly that it moues only to matter of piety and sanctity and to nothing contrary to good life and manners or to the law of God or naturall reason Therefore what is sinne impiety by commission or omission against reason or grace is from the bad not the good spirit Whereuppon it follws that as the Prophet saith the spirit of God is Corne and Fire a Hammer because it nourisheth strengthneth with verity vertue as Food it enlightneth enflameth with illuminations and inflāmations as Fire and beateth mollifieth with contrition mortification as a Hammer but the spirit of Sathan is as a Dreame and Chaffe because it followes things apparent not true things vaine and not solide things that tend to ill not to good Wherfore when it proposes things either true or good it is neither to be belieued in the one nor followed in the other because in the end and application it doth deceaue and brings danger in both Thirdly that it moues sometimes to these verities and vertues as to know loue and follow God in generall only leauing the application and particulers to the direction of others for the matter the manner the tyme the place or the like as it did S. Paul to be a Christian leauing him to Ananias to be instructed what he should belieue and do And Iephta to make a vow according to the Prophet Isay who yet by his owne spirit as faith S. Ambrose choosing the particuler erred and did amisse Fourthly that when it moues in particuler to extraordinary works as for example of pennance fasting as it did S. Antony Simeon Stelites S. Katherine of Siena to fast many weekes and monthes or of obedience as it did Abraham to offer in sacrifice his sonne and others to walke on the water set vpon Lyons or the like or of martyrdome as it did some Virgins and Martyrs to cast themselues into the water or fire to preuent tentation or confound the Tyrants al which it did for the fuller triall of the persons the greater honour of God or more edification of others When I say God moues or inspires to these extraordinary workes then ordinarily he doth it with that sense of certainty that he leaues no doubt of it in the soule with that vehemency of motion that the soule presently proceeds to execution with that subtility of attention that in the operation the soule can hardly attend to any thing els but that which is good and of God The rules and markes drawne from the manner of proceeding of the spirit are First That when the spirit doth worke any good motion immediately in the superiour part of the soule as in the Vnderstanding reuelations and illuminations of truth In the wil inspirations and inflammations and ardent desires of good In the Memory attention and adhesion to God in the same manner as it doth the habits of faith hope charity and the rest all without any mediatiō or ministery of any species in the outward senses or of phantasies in the interiour imaginatiō to which the power of the bad spirit is limited that then it is the spirit of God which somtimes enters in knocking at the dore of the soule by holy vocations and admonitions to call it from sinne to grace frō vice to vertue somtimes hauing got entrance doth worke labour in the soule either inlightening the darkenesse or inflaming the coldnesse or moistening the drynesse or righting the crookednesse or mollifying the hardenesse or awaking the drowsinesse or curing the sicknesse reuiuing the senslesnes which it finds in the same Somtims it proceeds so far as now to infuse a copious light of knowledge reuealing secret senses of scripture deep mysteries of faith high points of contemplation now to instill a pleasant dew of consolations and comforts in spituall practise and of content and sweetnes in enduring afflictions now to perfume it with a fragrant odour either of the incense of Deuotion or of the myrrhe of Mortification or of the sweet sent of all heroicall vertues and perfections wherewith the soule is rapt as it were out of the sense of bodily feeling vp to a glimpse to a taste to a sweetnes to an vnion with God so farre that it is no more where it liues but where it loues now wholy absorpt rauished and inflamed and transformed into God and God into it All which are a signe of the spirit of God Secondly that the spirit of God thus setled in the soule doth as it were with two eyes looke out abroad into all things That is with the one of pure intention which seeks not our owne honour profit pleasure and content in any thing but God and his honour glory and praise in all our words actions visitations consolations or desolations The other of discretion which proceeds in measure not going further in any practise then our ability will extend In weight valewing things of necessity before things voluntary of iustice before charity of obligation before supererogation In degree first mouing then walking then running and lastly flying and that by step to step from the botome to the top imbracing first the feet next the knees then the hands so to the face and presence of our Sauiour In order contenting our selues with wayes ordinary plaine facill vsuall and commodious to our selues others not aspiring to works effects extraordinary high prodigious miraculous beyond reach of our reason and without benefit to any And in all it perseuers proceeds with vigilancy and diligence without stop interruption or retiring in the course of vertue and perfection The rules and signes drawne from the effects and operations of this Spirit are That the spirit of God for the most part hath and doth cause such a spirituall sauour and taste in the soule where it is that as a man is knowne by his voice and visage as hony is discerned by the taste sweetnes So the motions illustrations and the voice
apparitions so great similitude in their motions and apparitions so many rules and differences vpon long experience haue beene giuen to discerne them and so great skill cunning is requisite to apply them Sith there be so many and so dangerous wayes to take as of Pagans Iewes Turks Heretikes all differing condemning one another all depending vpon the motions of these spirits Sith such and so high is the excellency of the nature of these spirits to be discerned such and so weake the infirmity of man to discerne them such and so subtile malicious and powerfull is mans enemy the Diuell to deceaue in them by counterfeit dissimulation of piety or by forged illusions insteed of reuelations or by outward apparitions in forme of Saints Angels or God all by verity of examples confirmed Sith so speciall extraordinary so rare and vnvsuall is this gift of discerning these spirits Sith I say all this is so as is proued with what reason and iudgment can any man make this priuat spirit or rather selfe-seeming conceit of his owne braine a competent sufficient and infallible iudge to discerne and decide al these questions and difficulties arising vpon them What braine-sicke madnesse senslesse presumption is it for euery silly simple and vnlearned person man or woman all of which challēg this spirit to assume so much to themselues and presume so farre vpon their owne conceit as to discerne and declare which of euery one of these spirits is of God the deuill or nature which is good or bad which true or false either in thēselues or others and vpon this presumption to ground the certainty of their religion faith and saluation What greater temerity and rashnes can there be then to build a worke so great and important as is the eternity of saluation or damnation vpon no more solid and certaine a ground then is the proper conceit of euery priuate motion of an vncertaine spirit Surely if men were not blind or bewitched and that either willfully or foolishly blinded or bewitched and both so deeply that they eyther will not or cannot see what both sense reason doth dictate to their owne conscience what both authority and testimony of God and holy men doth lay before them what both examples experience of so many ages doth confirme vnto thē surely they could not but often doubt and distruct many tymes stagger and relent their owne iudgment conscience doubtlesse pricking them in this their ostentation of the certainty of their spirit they could not but sometyms enter into consideration yea and feele a sensible touch of trepidation in soule and stand in a wonder and amazemēt at themselues how they dare venture so far and stand so confidently in so weighty a matter vpon the judgement of so vncertaine vnconstant vnwarranted yea corrupted deceitfull and partiall a Iudge as is this their priuate spirit conceit imagination What man of reason and discretion or of care conscience will not hould it farre more secure and safe in these points of eternity with euery good Catholike to ioyne his spirit with the spirit of the Saints and seruants of God now reigning in heauen to subiect his spirit to the spirit of Gods holy Church heere on earth guided infallibly by an infallible spirit of God and by conforming themselues to this spirit to imbrace and follow that Fayth and religion that doctrine and discipline that sacrifice and sacraments which so many Saints and holy men so many Confessours and learned Doctours so many Churches and Councells in all ages throughout all Countryes belieued in their harts professed by their liues defended by their writinges and sealed and confirmed with their liues bloud And thus much for the first reason against the priuate spirit drawne from the difficulty to discerne spirits THE PRIVATE SPIRITS AVTHORITY To interprete Scripture and iudge of Fayth confuted by reasons drawne from the true and infallible authority and meanes of interpreting holy Scripture CHAP. V. VVhat Interpretation Authority and meanes are necessary infallible for the sense of Scripture SECT I. SVBDIV. 1. What Interpretation of Scripture is necessary THE better to vnderstand the reasons drawne from the infallible authority and meanes of interpreting of Holy Scripture by which the priuate spirits authority is confuted we may consider 1. What interpretatiō that is which is required as necessary 2. What authority as infallible is required to this intetpretation and in whome it is resident 3. What meanes are to be vsed and followed as certaine by these Interpreters to this interpretation Out of all which may be inferred and proued the insufficiency of the priuate spirit to be eyther authour or meanes of this interpretation of Scripture First therefore when we speake of the sense and interpretation of scripture we speake not of that sense and interpretation which is only probable and credible but of that which is certaine and infallible Not of that which is only for the pulpit and documents of manners or which is for the schooles and subtiltyes of diuinity but of that which is for doctrine of Fayth and articles of beliefe Not of that which is only to confirme and increase vs in that fayth which we already belieue but of that which is to persuade and produce fayth a new eyther in our selues when and why we first belieue or in others whome we persuade first to belieue And this is that sense of Scripture which as it is being rightly vnderstood in the sense which the holy Ghost intended a firme and solide foundation of true fayth so being falsly vnderstood and wikedly peruerted by false teachers it is the Mother or nurse of al heresies For as nothing is persuaded as worthy of beliefe but which is true or vnder the shew of truth and as the scripture is by all granted to be most true so all vse the text of Scripture as a meane to persuade that which they would haue to be belieued as true the true teachers in the true sense the false in the false sense both cyting the wordes and text but the one in that sense and meaning which the holy Ghost intended the other in that which they themselues inuented Which course of false sense as the Diuell first beganne when he would haue by Scripture persuaded Christ to cast himselfe downe headlong saying It is written he hath giuen his Angels charge ouer thee So the members of Sathan follow the same way and labour by the same Scripture to seduce the members of Christ as the faythlesse the faythfull the sacrilegious the religious the Heretikes the Catholikes For the Iewes would by Scripture haue proued that Christ was not only not Messias saying Search the Scriptures and see that from Gallilee a Prophet ryseth not but also that he was a malefactour and such a one as ought to dye saying VVe haue a law and according to our law he ought to dye And the same is continued both by Turkes
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
S. Augustine affirme the Bishops of Palestine to haue expounded that of Rom. 5. in whome all sinned of originall sinne deriued from Adam by propagation not imitation only By this same practise of the Church praying for the conuersion of Infidels and perseuerance of the faythfull did he proue against the same Pelagians grace of predestination and perseuerance By the same practise did he reconcile those places of Scripture of eating all that is set before vs and of not eating with sinners And to omit many other by the same practise of the Church not rebaptizing them baptized by Heretikes did he refuse to adhere to S. Cyprian and his opinion and confuted him and all the Bishops of Africa Cappadocia Bythinia and the rest who maintained the contrary And to conclude by this practise which he had learned publikly Eusebius did also alleadge Iustinus Miltiades Tatian Clemens Irenaeus Meliton and others against Artemon The same that did these Fathers did also the generall Councels The first Councell of Nice by the testimonyes which they had from the Fathers witnes Athanasius did decree against Arius The Councell of Ephesus following the confessions of the Fathers sayth it selfe and alleadging sayth Vincent Lyr. in particuler Most of the East and VVest Doctours as Maisters Confessours witnesses Iudges held their doctrine followed their counsell belieued their testimony obeyed their iudgment and so pronounced their sentence of fayth against Nestorius The Councell of Calcedon following sayth it selfe the holy Fathers the faith of the Fathers the exposition of the Fathers doth determine what is pious and Catholike fayth against Eutiches The sixth generall Councell witnesse both the letters of Pope Agatho and the Synode it selfe doth produce the testimonyes of Fathers for the exposition of scripture and thereby condemned the Monothelites The seauenth generall Councell and the second of Nice doth the same witnesse the letters of Pope Adrian against the Image-breakers And the Councell of Vienna witnesse the letters of Pope Clement in their definitions So that all antiquity whether in priuate disputations or in publike definitions hath alwayes vsed the testimony of Fathers as a meane in declaring the authenticall sense of scripture against Heretikes The fourth and most infallible meane of expounding the Scripture is a Councell either generall or prouinciall confirmed by a generall in which whatsoeuer is not obiter by the way nor as a proofe only but on set purose and as a conclusion or definition deliuered and defined that is without all question or examination to be receaued as a certaine infallible and authenticall sense of scripture Which to omit all testimonies before cyted for the authority of Councels is proued by the practise of the faythfull in all Councels for in the Nicen Councell were many places of scriptures for proofe of the consubstantiality of Christ produced and discussed and the Orthodoxe Fathers vrged and pressed diuers Texts of the same The Arians answered and interpreted them and vrged likwise many against the same The conclusion was the Fathers of the Councell preuailed and concluded both the doctrine of Christs diuinity the sense of the places of Scripture alleadged for it This definition was to all posterity so forcible that though the Arians vsed all force of temporall power which afterward was wholy for them though they summoned as Athanasius saith aboue ten Coūcels or Conuenticles against that one though they sought in a Councell at Hierusalem to restore their Bishops deposed and in a Councell at Antioch to bring in a new forme of faith couched in words not vnlike to the Nicene forme and in a Councell at Smirna did affirme craftily the Sonne to haue beene before his mother and before all times and not a creature like to others though in the Councell at Ariminum they deceaued many Catholicke Bishops and cunningly obtruded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like substance for the same substance which in greek differed only in a letter though they sent Legates into Italy France and al places with faire shewes and promises of vnion of subscribing and of submitting themselues but cunningly and disemblingly as the Protestants did at the first and chiefly Melanchton Bucer about Transubstantiation yet to all posterity and succeeding ages those places of scripture haue euer beene receaued and beleiued in that sense which the Councell then interpreted and vrged them so that that Councel hath beene a rule euer since for the exposition of them to all faithfull and true belieuers in Christ In like manner in the Councell of Ephesus hauing discussed diuers places before controuerted whether they were spoken of the natures or persons of Christ resolued that they were to be vnderstood of plurality of natures not persons in Christ And though Nestorius the eloquent Patriarch of Constantinople and many Bishops with him withstood the Councell and though Theodoret the most learned Catholicke Bishop of that age long opposed S. Cyrill about the same yet the authority of the Councell so far preuailed both then and euer since that all faithfull euer after haue alwayes receaued expounded them in the same sense as true and condemned the contrary as false And the like might be produced of other places for the humanity of Christ against the Manichees and Apollinarists For his two natures against the Eutichians and Monothelites For the holy Ghost against the Macedonians Eunomians And so for transubstantiation against Berengarius and the Sacramentaries which for breuity are omitted And thus much of these foure rules or meanes to wit 1. The rule of Faith 2. The practise of the Church 3. The consent of Fathers and 4. The decrees of Councels by which the Pastours and Prelates of Gods Church are to be directed and vpon which we may infallibly rely for any true certaine authenticall infallible sense of scripture There be other helps which are good and profitable as the consideration of the antecedents and consequences of places the conference of one place with another the obseruation of Scripture-phrases and the skill examination of the originall texts but because they are neither certaine nor infallible but only probable yea often doubtfull and somtimes deceitfull nor yet proper and peculiar to Christians but cōmon to Iewes Pagans Heretiks and all sortes and also not to our purpose for the present therfore we will omit them and shew that the priuate spirit which the Protestants most insist vpon and which we vndertake to confute neither is nor can be any certaine and infallible meanes of interpreting scripture as they do both in doctrine and pactise mantaine That the priuate spirit cannot haue this infallible authority and be this infallible meanes SECT II. THESE being supposed for the finding out the authority certaine and meanes necessary for true interpretation of holy scripture it remaines to be proued that the priuate spirit of euery particular man neither hath in it any certainty or authority nor yet
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
and the Parlament ordaines all which are against vnity and certainty of al faith and religioÌ„ Lastly it would follow that for 300. years after Christ wheÌ„ the Emperours were pagan and not Christian either pagans must be iudges and deciders of the true sense of scripture and of all controuersies of faith or that there was for that time no iudge of them at al also when Princes become hereticks as Constantius and Valens did or Apostata's as Iulian did that either true Christians should be obliged to obey and follow Pagans Apostata's as iudges and vmpiers of their faith or else that they by falling into heresy or apostacy should loose their regall power and authority and subiects should be freed from their duty and obedience to them None of which our Protestants will admit as being indeed too too absurd The Lay-people cannet be this Iudge SECT IIII. FOVRTHLY that this infallible authority is not in the lay people and priuate persons of the Church is proued 1. Because they want knowledge and vnderstanding to discusse and penetrate either the articles which are belieued or the meanes for which they are to be belieued as being for the most part men simple and vnlearned for which cause they were neuer admitted to any Councels as Arbitrators or Iudges of faith but alwaies directed by their Pastours in their obedience to faith 2. Because they haue no warrant or commission giuen them for this end either expressed in any Scripture or approued by any Tradition or practise of the Church or mentioned by any testimony of Fathers or Councels therfore are not to assume or exercise it till they proue it 3. Because of al sortes they are the most fallible vncertaine and vnconstant in their opinions and practises and therfore are left alwayes to be ruled ordered as the people are in the temporall common-wealth not to rule and gouerne as Magistrates and Iudges 4. Because it would follow that all should be Iudges Pastours to determine none should be subiects to obey or sheepe to be fed that the Church gouernment should be Democraticall of people which of all is the worst that euery maÌ„ should haue a religion of his owne without any vnion with any or subordination to any that the people should preach and minister Sacraments as well as Priests or Prelates should excommunicate censure and punish one another as well as Bishops make decrees for faith and manners as wel as Councels In respect of all which inconueniences and absurdities which are so many testimonies against this authority of the people our Sauiour did speake to the people in parables and without parables he did not speake to them but to the Apostles and Pastours he gaue knowledge of the mysteries of the kingdome of heauen To the people he spake of things easy and publicke as their sins and vices vertues good life but to the Apostles and that separated from the people of his death resurrection the holy Ghost the day of iudgment and such like mysteries With the people he did conuerse before his death not after his resurrection he manifested not himselfe to all the people but to the Apostles as Pastours and witnesses preordained of God he appeared after his resurrectioÌ„ did eate and drinke with them and commaunded them only not the vulgar sort to preach to the people To the people it is said Obey your Prelats be subiect to them but to the Pastours take heed to the whole flocke wherin the holy Ghost hath placed you Bishops to rule the Church of God To the people it is said suffer the cockle to grow but to the Pastours take away the euil one from among your selues To the people it is said do that which they the Pastours say but to the Pastours He who heareth you heareth me and he that knoweth God heareth vs. By heaâ—ing of them is knowne which is the spirit of truth which of errour Of the people it is said How shall they belieue him whome they haue not heard how shall they heare without a preacher But of the Pastours How shall they preach vnlesse they be sent All which conuince that our Sauiour intended to make the people not Pastours but sheep not rulers but subiects not iudges to commaund but seruants to obey in matters of faith and religion The Scripture cannot be this Iudge SECT V. FIFTLY That the scripture cannot be this iudge to determyne and end al controuersies is proued 1. Because this scripture in respect of vs requires a iudge it selfe to determine and assure vs which is true Canon true originall text true translation true sense the rest as before therefore to vs it cannot be a iudge 2. Because all or the greatest difficulties all or the maynest questions and all oâ— the hoatest contentioÌ„s which haue passed either among Catholike Doctours or betweene Catholicks and Hereticks are about the scripture and the sense of it none of which scripture it selfe could euer yet end and decide without some other iudge and vmpier plainly to pronounce sentence in the cause and immediatly vnder punishment to oblige the parties to belieue and obey the sentence 3. Because the scripture is mute dumbe vnable to speake heare or pronounce sentence and is apt not only to be lost alteted and corrupted as de facto it hath beene but also to be drawne wrested and interpreted to contrary senses and opinions by any sort of interpreters in any cause and question as the lamentable practise of so many hundred of heresies hereticks in all ages doth witnesse 4. Because the scripture in it selfe is neither cleare and euident nor doth euidently and expresly containe and declare all the senses of it selfe all the mysteries of beliefe all the questions of controuersies all doubtes in diuinity many things being both now by Protestants and Catholicks belieued and hauing beene by all faithfull in all ages practised which neither for practise were grouÌ„ded vpoÌ„ only scripture nor for the doctrine of theÌ„ are expressed in any scripture 5. Because many haue beene conuerted to faith without any reading or knowledge of scripture many controuersies haue beene decided without any sentence of scripture many faithfull haue liued in the world and beene directed in their faith before any writing of scripture As for example all in the old Law for 3000. yeares before Moyses all in the new law for a good time after the sending of the holy Ghost dispersion of the Apostles and many nations after Christ for 200. years who witnesse Irenaeus neuer did see nor heare of the bible and many thousands of saints and soules who did neuer see read heare or vnderstand any Scripture at all and yet did liue holily in earth and do raigne gloriously in heauen 6. In the scripture are two things the letter and the sense as the body the soule The letter according to S. Augustine doth kill that
Tette of Kings it cannot conuert the multitude of Iles bring in the riches of the Gentills preach pennance and remission of sinnes from Hierusalem to the vttermost of the earth from North to South from Sabaoth to Sabaoth from the ends of the earth All which yet as they were promised to holy Church so are they performed in it and by the spirit of God in it Seauenthly this spirit wanteth all warrant and Commission from God either expressed in holy Scripture or mentioned in the Creed of the Apostles or deliuered by any Tradition or defined by any Councell or contained in any rule of Fayth or deduced out of any principle of Religion or confirmed by any practise of antiquity that all men must rely on it be ruled by it and be obedient to it for the certainty of their Fayth and Religion we find no preheminence or prerogatiue attributed to it that it is either the Kingdome the Citty the Inheritance the House the Temple the Spouse or the body of Christ which yet the Church of God by his spirit in it hath We read of no authority it hath either to bind or loose sinnes or to offer sacrifice or to minister Sacraments or to instruct in all Truth to teach all Nations or to punish offenders with the Rodde of correction of censure of excommunication giuing vp to Sathan which yet the Church of God by his spirit hath We haue no expresse warrant or commaund to do what it shall say to vs do to heare and obey it as Christ himselfe and that vnder paine of despising Christ of being an Ethnicke and Publican and of damnation All which yet we haue of the Church of Christ and of the spirit of God dwelling in it and directing it All which properties and conditions since they ought to be in a rule iudge of faith as is before shewed and are all and euery one wanting in this Protestant priuate spirit as is heere manifest it remaines euident that for these reasons it cannot be a sufficient or competent Iudge of all controuersies of Fayth and Religion THE PROTESTANT PRIVATE SPIRITS AVTHORITY To iudge of Controuersies of Fayth confuted by Reasons drawne from the nature and certainty of Fayth CHAP. VII The properties of Fayth with the priuate Spirits manner of proceeding SECT I. THIS priuate spirits authority to expound Scripture and to resolue questions of Fayth we haue confuted by reasons drawne from the nature of an infallible both Interpreter of Scripture and Iudge of fayth It remaines that we coÌ„fute the same by reasons drawne froÌ„ the nature and infallible certainty of Fayth of which this spirit is assigned by the ProtestaÌ„ts to be a principall if not a sole and whole meanes or instrument to cause it For which we may note that the Protestants doe 1. ground their saluation vpon only fayth which say they doth only iustify 2. They ground this their fayth vpon only Scripture which according to theÌ„ containes al things necessary to be belieued 3. They ground this their Scripture and the sense of it only vpon the priuate spirit by which alone excluding all authority of Tradition Church-Councells or Fathers they expound the Scripture so that the priuate spirit is to them the principall or sole ground of their sense of Scripture their Scripture-sense the principal or sole ground of their fayth this their fayth the principal or sole ground of their saluation What certainty therefore they haue of Scripture Fayth or Saluation dependes vpon the certainty they haue of this their spirit which if it faile and proue not to be true and of God but deceitfull and of Sathan then failes with it the truth of their sense of Scripture the truth of their Fayth and Religion and the truth of their hope or certainty of saluation Whereupon it followes 1. That they can haue no more certainty of their fayth and saluation then they haue of this their spirit which is the ground of their fayth and saluation 2. That what conditions or properties are required to certainty of Fayth the same are required in this spirit which is to them the prime mayne in effect the sole meanes or grounds of faith 3. That if we demonstrate that the properties and conditions which are necessary to fayth are wanting in this priuate spirit then we conuince that this priuate spirit cannot be either a sufficient ground wheron to build faith or a competent Iudge wherby to determine controuersies of Fayth Which being supposed let vs examine these properties of faith what and how many they be and applying them to the priuat spirit shew that they are all euery one wanting in it 1. Therfore this diuine and supernaturall faith as it is necessary to saluation for according to S. Paul Without faith it is impossible to please God And according to S. Augustine It is certaine that none can come to true happinesse except he please God and hat none can please God but by faith for faith is the foundation of all good things faith is the beginning of mans saluation without faith none can come to the fellowship of the children of God because without it neither in this world doth any man obtaine the grace of iustification nether in the next shal he possesse eternall life so also it must necessarily haue these properties or conditions that is it must be one certaine entire and Catholike faith manifested by diuine reuelation diâ—ulged by Apostolicall mission and preaching confirmed by miraculous operations and made credible by conuincing testimonies of credibility All which as they are peculiar to true faith either connexed to it or concurring with it so are they all wanting to this priuate spirit and haue no affinity or similitude with it as in particuler shal be shewed The priuate spirit cannot be a meane of vnity in Fayth SECT II. THEREFORE Fayth is one witnes S. Paul One Lord one Baptisme one Fayth witnes S. Leo Except it be one it is not Fayth Witnes Irenaeus All belieuing in one and like manner all points all teaching deliuering in one and the same manner all thinges and all hauing one soule and one hart which though it differ in language yet is the same in tradition One I say in all persons both in the materiall obiect because the same articles of Fayth are belieued by all and also in the formall obiect because for the same motiue and in the same manner they are belieued by all in all places tymes Which one fayth as one soule in many partes of the body doth make one Church in all the partes of the world But that this priuate spirit neither is nor can be one in all who claime and challeng it as neither inclining and mouing them all to belieue either one and the same thing or in one and the same manner or for one and
this preaching is deriued frō Mission according to that of S. Paul How shal they belieue him whom they haue not heard how shall they heare without a preacher how shall they preach except they be sent So that faith it by hearing hearing is by preaching of Pastours and preaching is by mission from the authority of Superiours Of which the reason is because faith is an argumēt or proofe of things that do not appeare either to our sense or reason but are aboue our vnderstanding and capacity therfore we cannot attaine to it by euidence of reason but by credit of authority To this authority that we may giue credit we must conceaue and heare it this hearing that we may be obliged to accept it must by Church-Pastors be proposed and preached to vs and this preaching that it may the better secure vs of it must be from lawfull mission by ordinary succession deriued and so lawfull mission from apostolical authority infallible preaching or proposition of Pastours and a pious disposition in vs to heare and belieue what is thus proposed are the meanes by which according to S. Paul true faith is attained But this priuat spirit quite ouerthrowes all this excellēt order and subordination ordayned by Christ Iesus proposed to vs by the holy Ghost For first it alone without any disposition of hearing without any proposition or preaching of Church Pastours without any authority of apostolicall mission and ordination teaches and directs in particuler euery one man woman or child which is true Scripture which is true sense of it and which is true doctrine collected out of it therfore euery one thus made faithfull by this spirit stands need neither of disposition to heare what is to be belieued nor of preaching to belieue what they heare nor of mission and ordination to secure them of what is preached because this spirit supplies the effect of all both ordination proposition and disposition of hearing therfore all order and discipline all subordination and subiection all sacraments or preaching are needlesse yea fruitlesse in Gods Church As this spirit secures alone so without Sacraments it sanctifies alone As it instructs all in faith so it corrects all in errours against faith And as it is directed by none but God so it is subordinate to none but God alone obliged to none obedient to none it is immediate as they which haue it imagine from God it wil be subiect only to God it will be directed only by God it alone inspires all what they are to belieue alone works all what they are to do and alone secures all that they cannot faile of their end and saluation and so alone to all is all in all that is the beginning progresse and end of all grace and goodnesse Thus is the spirit to them if you will credit them Secondly It alone hath warrant and commission power and authority in whomsoeuer it is whether he be yonge or old simple or wise vnlearned or learned secular or spirituall to examine censure to giue sentence and iudgment in any cause or Controuersy ouer any Pastour or Prelate vpon any Councell or Church particuler or generall present or past late or auncient For as Caluin and Kemnitius for example by the prerogatiue of this their spirit tooke vpon them to censure and correct by their Examine and Antidote not only the late generall Councel of Trent but also the auncient generall Councels of Nice Constantinople Chalcedon and Ephesus yea the whole Church of God and all Doctours in it for many ages togeather as is before shewed so euery bible-bearing Ghospeller who hath got but a tast of this spirit and can but read the Scripture in English will by the same prerogatiue of this spirit assume to himselfe the same authority to examine the same examiners to censure the same censurers and to iudge the spirit of the former iudges yea to examine censure and iudge all Pastours Doctours Fathers Councells and Churches and to determine which of them haue erred what sense of Scripture is to be preferred and what Fayth and Religion is to be imbraced All which as these new Protestant Maisters first practised vpon the ancient Fathers so these their new discipls haue learned to practise the same vpon them their maisters and do as well censure them as they did their Predecessours and that worthily for what they taught and practised against their Fathers is a iust punishment that their children should learne and practise the same against them That it cannot be a meanes of fayth which requirs credible testimonies SECT VI. FIFTHLY this fayth as it is obtained by piously hearing the infallible preaching of Pastours lawfully ordained and sent so also it requires besides diuine reuelation reasons and motiues of credibility forcible to moue the Vnderstanding to accept as probable this doctrine of Fayth thus by preaching proposed and by God reuealed for as before He that giueth credit quickly is light of hart And reasons of credibility such as are miracles sanctity vnity conuersions of Nations and such like before mentioned doe make a true fayth more credible according to that of Dauid Thy testimonies are made too credible But that this priuate spirit cannot giue any such credible testimonies or produce any probable motiue to conuince any one that it is a true spirit of God or a certaine meanes of faith is proued Because it cannot alledge any consent of people and nations nor any authority of miracles to vse S. Augustines words nourished by hope increased by charity and confirmed by antiquity such as confirmed S. Augustine in his faith it cannot alleadge any vnity which it causeth either with the head Christ or with his body the Church not any sanctity which it worketh by works memorable for piety or miraculous for power and vertue not any consent of vniuersality by which it hath been imbraced in all places at all times by all nations and persons no not in ancient time by any persons renowned for holinesse and learning not any succession of Pastours prelates doctours or saints who haue relied themselues their faith saluation vpon it it cannot produce any one euident either authority of holy scripture or any one tradition of apostolicall time or any one practise of auncient Church or any one decree of generall Councels or any one testimony of learned Doctours or any one probable much lesse conuincing argument of reason that either all or any one man must or may settle his beliefe in it interprete the Scripture by it rely his saluation vpon it deduce all resolutions of fayth all questions of Controuersies all doubts of Religion from it and giue peremptory iudgment and sentence of all Pastours and Prelates of all Saints and Doctours of all Churches and Councells of all doctrine and religion according to the suggestion of it which yet the precise Protestāts do both in doctrine professe and in practise performe That it cannot be a
knowne after the thing to be proued All which inconueniences this Circular manner of probation doth inferre making the probation either the same or equally or more obscure then the thing to be proued 2. Because it would follow that idem should be prius posterius notius ignotius respectu eiusdem knowne vnknowne first knowne and after knowne in respect of the same As when the premises do demonstrate the conclusion they must be first and better knowne then the Conclâ—sion And againe when the conclusion doth demonstrate the premises it should be first and better knowne then the premises so the same conclusion shal be prius notius as demonstrating the premises and posterius ignotius as demonstrated and proued by the premises both being vnderstood of the same premises 3. Because this Circular proofe is to proue the same to be the same because it is the same as the conclusion to be true if it be true or because it is true As saith Aristotle Si A est B est si B est A est ergo si A est A est In which as A is proued to be A because it is A so the conclusion is proued to be true because it is true Whereupon Aristotle concludes that euery Circular proofe and demonstration which is regressus ab eodem ad omnino idem that is when we returne froÌ„ one thing to the same thing againe and from one proofe to the same proofe againe is vitious and vnlawfull in Logicke And thus much of the nature of a Circle Secondly for the difference betweene a proper Circle which is bad and an improper which is good and lawfull we may note also that euery kind of Circular and reciprocall proofe is not vnlawfull for some is reciprocall betweene the cause and the effect as betweene rationale and risibile betweene the Sunne the Day And thus may be proued the effect by the cause à priori as Est risibile quia est rationale est dies quia Sol lucet or on the contrary the cause by the effect à posteriori as Est rationale quia est risibile or Sol lucet quia est dies Other proofes are reciprocall betweene two causes of diuers kindes as betweene the efficient cause and the finall in which sense we proue Phisicke to be good because as the efficient cause it causeth and worketh health and health to be good because as the finall cause or end it moueth to take Phisicke Or betweene the efficient and materiall cause as when we proue the entrance of the wind to be the cause that is efficient of opening the window and the opening of the window to be the cause that is materiall of the entrance of the wind Or when we proue the aboundance of raine by the aboundance of vapours as by the materiall cause and the aboundance of vapours by the aboundance of raine as by the effect All which kind of reciprocall or Circular proofe of the cause by the effect and the effect by the cause or of one cause by another is good and allowed in Logicke as being improperly a Circle Only that which is disallowed and by Aristotle all condemned is that proper manner of Circle which is 1. when in the same kind of cause one thing is proued by another and this againe by the former which is either idem per idem or ignotum per ignotius 2. When this reciprocall proofe is made by one and the same cause in one and the same manner of proofe 3. When to one and the selfe same person this one thing is thus proued by another and this againe by the former the one mutually prouing the other as when the premises demonstrate the conclusion and the conclusion againe the premises both being otherwise vnknowne As when the maister proues the seruant to be innocent and the seruant the maister both being before suspected as guilty In which the same thing is notius ignotius prius posterius that is more knowne and lesse knowne first knowne and after knowne both in one and the same respect and in respect of one and the same person and so a thing vnknowne is proued by another more vnknowne which is that vnlawfull Circle or Circular manner of demonstration disallowed and condemned by Aristotle By which is manifest what a Circular proofe is and of Circular manners of proofes which is improper lawfull and which proper and vnlawfull Thirdly Both Catholicks and Protestantes do mutually accuse one another of this vicious and Circular arguing and manner of proofe The Protestants accuse the Catholicks because they proue the authority of the scripture by the authority of the Church and the authority of the Church by the authority of scripture For aske a Catholicke how he knowes the Scripture to be infallible and true he will answer because the Church tels him it is so aske him how he proues the Church to be infallible and true he wil answer because the scripture sayes it is so and so he proues the Scripture by the Church and the Church by the Scripture The Catholicks accuse the Protestants because they proue the scripture by the spirit and the spirit by the scripture for aske a Protestant how he knowes the scripture to be true and the true sense of it he answers because the spirit so tels and assures him aske him how he knowes the spirit that it is of God and speakes truth he answers because the scripture tels and assures him so and so he knowes the Scripture by the spirit and the spirit by the Scripture The Catholikes cleared from the obiected Circle against their doctrine SECT II. THE question therefore is whether the Catholiks betweene Scripture and Church or the Protestants betweene the Scripture and the Spirit and otherwise do fall into this kind of vitious argumentation and proofe in maÌ„ner of a Circle And that the Catholikes are free from this fault and do make their proofe to seuerall sortes of persons in seuerall kinds of causes by a partiall manner of proofe and thereby do still proue one thing vnknowne by another more knowne to those persons is first to be proued For which we may note that the Catholikes require to Fayth for so much as is for our purpose two thinges First a preparation to prepare vs to accept the thinges belieued as credible and in prudence worthy to be belieued which is wrought by credible testimonyes such as are miracles consent sanctity antiquity and the rest before meÌ„tioned by which our vnderstanding is euidently conuinced to iudge and accept of the Christian Religion as more worthy or credit then any other Secondly they require a firme assent or beliefe to the articles of fayth proposed as true and of infallible verity which is wrought by the habit of fayth and dependes vpon the diuine reuelation of God declaring in Scripture or Tradition and proposing by holy Church what and why we are to belieue vpon which
of one point with another The first ground of all they make Gods free and irrespectiue election or predestination of some to his grace and saluation his like reiection condemnation of others to damnation 2. To these elect and only to them God giues true fayth and certaine assurance of their saluation 3. To these faythfull only to them he giues the infallible assistance of this his priuate spirit 4. To this spirit and only to it he giues the true and certaine vnderstanding of the holy Scipture the sense of it So that 1. Election 2. Fayth 3. The spirit 4. Vnderstanding of Scripture is as a chaine of many lincks whereof all are so connected euery one with another as he that hath one hath all and he that wantes one wantes all For say they the vnderstanding of scripture is giuen only to them and to all them who haue the spirit the spirit is giuen only to them and to all them who haue fayth Fayth is giuen only to them and to all them who are elect and so all and only the elect are faithfull all and only the faithfull haue the spirit all and only they that haue the spirit vnderstand Scripture And so à primo ad vltimum all ōly the elect must haue true fayth spirit and vnderstanding of Scripture In which election is the mother and foundation the vnderstāding of Scripture the fruit top of al their perfection This is the connexion of their doctrine concerning their faith and saluation Now as cōcerning the knowledge infallible assurance of all these which according to their groundes euery one of them must haue of himselfe to wit that he is elect faithfull and hath the true spirit of God the right vnderstanding of scripture As concerning I say the assurance of all these and the meanes of this assurance whereupon depends their saluation if any shall demand of them whereupon they ground this their certainty and assurance of all these that is their election fayth spirit scripture-sense which are inseparable and infallibly according to them ensuing one vpon another it will appeare by their answere that they haue no groundes at all but that they runne in a round and Circle rowling and wheeling from one ground or principle to another and from that to the former backe againe without any firme or setled groūd and resolution whereon to stay themselues and their fayth whereupon they skip forward and backward from one to another that is from the scripture to the spirit and from the spirit to the scripture againe from the spirit to fayth from faith to the spirit againe from faith to election and from election to fayth againe and so from election to scripture againe and from scripture to election backe againe For aske a Protestant how and by what meanes he vnderstands the Scripture He answers by the spirit And aske him how and by what meanes he knowes that he hath the true spirit He answers by Scripture And so knowes the scripture by the spirit and the spirit by scripture Againe aske him how and by what meanes he is assured of his faith He answers by his spirit and scripture but how is he sure of his spirit and scripture by his fayth backe againe Further aske him how and by what meanes he is assured of his election He answers by his fayth his spirit or the scripture and yet his election is the ground of his fayth spirit and vnderstanding of scripture So that 1. The scripture proues the spirit and the spirit the scripture 2. The spirit proues his fayth and his fayth the spirit 3. His faith proues his election and his election is the ground of his fayth with it of his spirit and knowledge of scripture also So that as many linckes as are in their chaine so many Circles and circular proofes are made by them and all in vaine and to no purpose at all as shall be shewed And first of their first circular proofe betweene the scripture and the spirit it shal be plainely proued that they fall directly and headlong into Aristotles proper and so much condemned Circle prouing the scripture by the spirit and the spirit by the scripture againe in one and the same kind of cause to one and the same person and by one sole and whole manner of proofe In all which we haue before cleared our selues and our doctrine from the obiected Circle against vs. For which we may obserue two principles of Protestant doctrine the one that the scripture only is the rule and meanes to come to the knowledge of the certainty of all thinges to be belieued wherupon they reiect all Tradition vnwritten word of God and rely only vpon the written word for the sole and complete rule of fayth The other that this written word is to be interpreted and vnderstood only by the spirit of the Lord which as it is particuler and priuate in euery man so euery man must be directed by his priuate spirit in the vnderstanding and interpreting of the scripture and in the collecting out of it what he is to belieue wherupō they reiect all authority of Church Councels or Fathers and make only the priuate spirit the Rule and Iudge of interpreting scripture as in the first part is at large proued Which being supposed it will euidently appeare how the Protestants runne this Circle betweene this priuate spirit and scripture For aske a Protestant how he knowes infallibly which is scripture and which is true sense of it He answeres by the internal testimony of the priuate spirit assuring him it is so Aske him how he infallibly knowes this his internall testimony of his spirit is the testimony of the holy Ghost He answers by the scripture assuring him it is so for my sheep heare my voice Aske him againe how he knowes infallibly this is scripture and this the true meaning of this scripture He runnes backe to the testimony of his spirit And againe how he knowes that this his testimony of his spirit is the spirit of God He returnes to the scripture againe Thus he wheeles in a round betweene scripture and spirit prouing the scripture by the spirit and the spirit by the scripture an vnknowne spirit by an vnknowne scripture and an vnknowne scripture by an vnknowne spirit one vnknowne by another as vnknowne And if Aristotle did hould it an absurd demonstration proof to proue the Conclusion by the premises and the premises againe by the conclusion in the same manner of proofe which was as he reasons as much as to proue A by B and againe B by A. which is either idem per seipsum or ignotum per aequè ig notum And if S. Augustine did count it absurd for the Manichees to proue their Fundamental Epistle to be Canonicall because Manes held it to be so and Manes to be a Prophet or Apostle because his Fundamētall Epistle did affirme him to be so wherein he
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
but to belieue what euery one will and best likes to reiect what he will not belieue or doth dislike him and so to make euery one 's owne will conceit or affection the rule of his fayth and beliefe Thirdly it followes that euery Protestant is not only as sure of his own saluation as he is of Christs that he cānot be damned except Christ be damned which Luther Caluin Zuinglius expresly though absurdly hold but also that he is as iust holy as any Confessour Martyr Apostle or the Mother of God yea euen as Iesus Christ himself For sith all are iust according to them not by any iustice internall and inherent in the soule but externall and imputed by Fayth which fayth apprehending the iustice of Christ which was in him makes it the iustice of euery one in particuler for which he is accounted iust it followes that this iustice of Christ which is equally imputed to all the iust doth equally couer all sins maks equally iust all persons yea all as iust as Iesus Christ whose iustice is theirs and with whose iustice they are equally couered and thereby counted equally iust before God Whence ensues that all are as iust at the first instance of their iustification as Christ was both at first and euer till his ascension and that they cannot increase in iustice be made more iust and iustified still because from the first instant of their iustification they haue all the iustice imputed to them which Christ had euer inherent till his ascension in him are as iust at the first as he euer was at first or last Which though absurd senselesse and impious yet it hath not wanted expresse defenders among them as Luther who affirmed all faythfull to be as iust as Peter Paul our B. Lady and all Saints As Bucer who affirmed euery minister to be as iust as was S. Iohn Baptist then whome was not by the testimony of our Sauiour a greater among the borne of women And Zuinglius who affirmes that God fauours no lesse euery faythfull Christian then he doth Christ himselfe and that euery one hath as great right to heauen as Christ hath Fourthly it followes that not only all faythfull Christians but that all people whether good or bad Iewes o◠Gentils Christians or Pagans yea all who euer haue liued or euer shall liue in this world shal be all saued as sure as Christ is saued This is deduced out of the Protestant doctrine two wayes first out of diuers their positions which by many of them chiefly by Caluin are belieued and taught as 1. That only fayth doth iustify and that it being once had cannot be lost 2. That this fayth is promised to all faythfull and their seed as it was to Abraham and his seed that therefore all the children of the faythfull are sanctifyed in their Mothers wombe as being within the Couenant made to their Parents and their seed as Caluin stifly maintaines 3. That the Sacraments and chiefly Baptisme are seales or signes of fayth and so are to be ministred only to the faithfull and the children of the faythfull for which Farellus at Geneua refused to baptize a child whose parents were Papists and Caluin approued the fact 4. That therfore the children of the faythfull shal be saued though they neuer be baptized as the English Catechisme teachs because they are borne of faithfull Parents so are in the couenāt and sanctifyed before they be borne If al this should be true it would follow that because the couenant and promise of fayth and saluation was made for example to Abraham and his seed that because Abraham had fayth was sealed with the signe of fayth was iust by Fayth must continue in fayth and was saued by fayth that therefore his seed Ismael and Isaac and as Isaac so his seed Iacob and Esau and as Iacob so all his seed all the twelue Patriarches his sonnes were likewise included in the couenant were all borne of faythfull parents all sanctifyed in their Mothers wombe all sealed as faythfull with the Circumcision the signe of faith all made iust by fayth all continued in the same fayth and so all saued in heauen by vertue of that fayth And as they so their seed and children and their childrens children from generation to generation must be likewise included in the Couenant be likewise sanctifyed in their Mothers wombe be likewise sealed with the signe of the Couenant or Circumcision be likewise iust by fayth continue iust in fayth and be likewise saued by fayth And the same which it inferred of Iacob and his children and childrens children vnto the worldes end may also be inferred and auouched truly either more generally of Adam and all his posterity or more particulerly of any one faythfull and his posterity for euer For if Adam and Eue or this particular faythfull person were faythfull iust and saued then their children after them and their childrens children for euer were likewise faythfull iust and saued because as the Parents had the promise of fayth made to themselues and their children so their children were borne sanctifyed of these faythfull parents were sealed with the signe of fayth Circumcision or Baptisme were made iust continued iust by fayth were saued as iust by fayth and as these children so also all their children and childrens children by the same reason were all included in the couenant or promise of Fayth were al born sanctifyed by fayth were all to be sealed with the signe of fayth were all made iust by fayth all cōtinued iust by fayth so are all saued by fayth and so all the posterity of Adam Nati natorum quotquot nascentur abillis as they were included in the promise of fayth made to their parents and them and therby were all faithfull and continued and ended all faythfull so were they all saued By which it should follow also not only that all the whole world should be saued and none damned but also that fayth iustification and saluation should descend by inheritance from generation to generatiō as Landes should by entayle which cannot by any fine or recouery be cut off sold or lost And as they are all thus faythfull iust by fayth apprehending the iustice of Christ and had the iustice of Christ equally imputed to them for their iustice so are they all equally iust as iustifyed by the same iustice of Christ and all equally iust with Christ as hauing the same iustice theirs which was Christs and so are all iust and perfect as any Saint or Christ are all as certaine of saluation as any Saint or Christ and shal be all as blessed in heauen as is any Saint or Christ with whome as they had the same iustice in earth so for the same they shall haue the like glory in heauen Which absurdity as of all absurdities it is most absurd so doth it follow out of the
same absurd doctrine Secondly the same absurdity is inferred out of another of the Protestants vsually receaued position of doctrine which is That euery man shall be saued by only Fayth and that by a speciall Fayth by which he is bound infallibly to belieue that he shal be saued if he wil be saued out of which their receaued doctrine I reason thus Whatsoeuer euery man in particuler is bound to belieue as an article of Fayth necessary to his saluation that is true certaine whether he do belieue it or no. But euery man in particular is bound to belieue as an article of his faith necessary to his saluation according to the Protestants that he shal be saued Ergo That euery man in particuler shal be saued is true certaine according to the Protestants doctrine whether he belieue it or no. The Maior proposition is true and not deniable in any diuinity because all articles or points of Fayth which all are bound to belieue as necessary to saluation and vnder paine of damnation are most certainly true aeternae veritatis antecedenter and before they be actually belieued whether they be belieued or not by them who ought to belieue them For so that there is a blessed Trinity of three persons one God an Incarnation of the Sonne of God a Resurrection of the body and the like is certainely true in it selfe though the Arians Nestorians and other Heretikes doe not belieue it which yet they are bound to belieue as necessary to saluation Therefore if euery man be bound in like manner to belieue his owne saluation as certainly and as neccessarily as he is bound to belieue the B. Trinity Incarnation Resurrection that as an article of his fayth it followeth that his saluation is as certainly true as his Resurrection whether soeuer he do belieue or not belieue either or both of them and so it is inferred that he shal be saued as well as ryse againe though he do not belieue it which is confirmed because the obiect of Fayth or thing to be belieued hath in it eternall verity before the act of mans Fayth doe conceaue or belieue it and therefore is belieued because it is and before was true but is not made true because it is now belieued fayth not making but supposing his obiect which as it houlds true in the verity of the Resurrection Incarnatiō Trinity and others point of fayth which are belieued because they are true are true whether they be belieued or not so it must hould true in the verity of euery mans saluation if it be a point of euery mans fayth For if the certainty of his owne saluation be the obiect of euery mans fayth which he ought to belieue then the same certainty or obiect is true before it be belieued and so it is true that he shal be saued before he do belieue and true it is whether he so belieue or no. The Minor Proposition or subsumption that according to the Protestants euery mā is to belieue his owne Iustificatiō and Saluation is so certaine that it is their common receaued doctrine that Only Fayth doth iustify that this Only Fayth is a Speciall Faith that this Speciall Fayth hath for his only obiect which it belieues remission of his sins his Iustificatiō saluation by Christ that this beliefe is a diuine fayth a sauing fayth as certaine a fayth as that by which we belieue that there is a God a Iesus Christ a heauen or hel so certaine that it admits no doubt or vncertainty but includes an infallible assured confidence of the promises of God to vs of our saluation Thus sayth Caluin that Iustifying Faith is a certaine knowledge of Gods fauour to vs that euery one must vndoubtedly be sure that God is mercifull vnto him Beza that Fayth is not to belieue in God or in the word of God which Fayth the Diuells haue but a firme perswasion of our election in Christ A certainty by which we are more certaine then of any thing that life euerlasting is due to vs. Luther that Fayth is a constant firme perswasion without doubt or wauering of Gods grace good will due to vs so certaine that it is aboue all other certainty Bucer that Fayth is nothing but a certaine perswasion of our saluation of Christ The Confession of Auspurge of Saxony Luther Lobecius Pareus Whitaker Reynoldes Perkins That a man is iustifyed by belieuing and that without wauering or feare of his owne infirmity that his sinnes ere forgiuen that he is iust and shal be saued Yea sayth Iewell he must be so certaine as if Christ was present and so told him sayth Pareus as certaine as that Christ dyed for the remission of our sinnes sayth Luther and Zuinglius as certaine as he is of Christs saluatiō yea so certaine that except Christ be damned he cannot be damned Whereupon they all hould that the obiect of Iustifying Fayth is not to belieue that Christ is God and Man was borne dyed and rose for vs nor to belieue the Scripture and the word of God in it which is a generall or historicall Fayth and common to the reprobate the Diuells but to belieue that himselfe hath his sinnes pardoned him is iust and shal be saued and that God is mercifull to him doth account him iust and will saue him the certainty assurance of which doth iustify him before God All which may be seene in the Authors owne wordes in D. Smiths Collation This is that speciall Fayth by which alone Protestants hould that euery man is iustifyed saued and without which euery one is damned Therefore this Faith is necessary to saluation necessitate medij and as a thing so necessary doth oblige euery one in particuler vnder paine of damnation to haue it because by it all are saued and without it all are damned Therefore true is the Minor Proposition that as according to the Protestants this faith alone is necessary for euery one to saluation so euery one is bound to haue and so to beleeue it vpon paine of the losse of his saluation Vpon which premises which in the first moode and figure inferre the Conclusion followes that according to this protestant position of Iustification Saluation by only speciall Faith that euery one whethersoeuer he belieue or no whether he be faithful or infidel elect or reprobate must be saued Which absurdityas it is most absurd so is the same more fully illustrated and deduced out of the same principle after this manner Speciall Faith or infallible assurance of saluation is necessary to saluatiō as well to Iudas a reprobat as to Iames an elect and as Iames is saued by it so is Iudas damned for want of it according to the Protestants therefore vnder paine of his damnation Iudas is as well bound to haue it as Iames is because it being a necessary meane to saluation the want of
condemneth one another as the fayth and saluation of the Lutherans Caluinists Anabaptists and the rest in number aboue 100. which are all opposit in fayth all condemne one another and yet are all sure of their saluation by this fayth Ergo it cannot be true Secondly that this fayth is contrary or contradictory in it selfe is proued thus That certainty of Fayth is contradictory which belieueth a fayth and doctrine contrary or contradictory but by this certainty of Fayth the Lutherans Caluinists Libertines Anabaptists Trinitarians and the rest do belieue fayth and religions contrary and contradictory as is manifest by the former instances Ergo. Againe that fayth is contradictory which doth make the same man belieue cōtradictories but this speciall fayth makes men belieue contradictories as that it doth make him iust and doth not mak him iust Ergo. That it maks a man iust they affirme because by it a man is iustified that it makes not a man iust is proued because by it he belieues that he is iust therefore he is iust before he belieues it in the same manner as God is God before he is belieued to be God Or thus A man is iust before he belieue because his iustice is the obiect of his fayth and so presupposed to fayth and yet he is not iust before he belieue because this iustice is the effect of his fayth by which he is iustified and so is after fayth but to be iust and not iust both before he belieue is cōtradictory Ergo. Againe that is contradictory which is good and not good which doth make a man iust and not iust but this speciall fayth is good because it iustifyes and not good because it is a sin and that mortall Ergo. Againe it makes a man iust because by it he is iustified not iust because by it he is made sinfull it being a sinne as euery good worke is in their grounds Againe this fayth doth alone iustify and doth not alone iustify alone iustify because Caluin and all Protestants affirme it it alone doth not iustify because the same Caluin affirmes that Baptisme is a signe of remission of sinnes past and to come which remission of sinnes to come dependes vpon the memory of Baptisme past and so not vpon fayth only Againe this fayth according to them being a worke of man wholy infected with original sinne is a sinne and so maketh a man sinnefull this fayth doth iustify and so is a good worke but to make a man sinnefull and iust are contrary or contradictory Ergo. Againe it affirmes that euery good worke euen the least of the best person is a sinne so there are no good workes but all sinnes and it affirmes that fayth cannot be without good workes and so there are good workes but to affirme that there are good works and that there are no good workes are contradictory Ergo. Thirdly that this faith is a sinne and makes a man sinfull is proued thus Euery good worke euen the best worke of the best man according to them is a sinne because it proceeds from a fountaine corrupted with sinne but this faith which iustifieth is such a good worke which consequently is a sinne therfore it maketh a man sinne and so a man is saued from sinne by a worke which is sinne made iust by an act which is iniust adopted the sonne of God by a worke which offendes God and is made partaker of heauen by an act which deserues hell Fourthly That this faith is temerarious is proued thus That is rashly and lightly belieued which is belieued without any authority of scripture which according to them is the only meanes of beliefe but there is no Scripture that assures for example that either Caluin Knox or Tindall is predestinated hath his sinnes forgiuen him and shal be glorified in heauen which yet they belieue say they more certainly by this speciall faith then they do the diuinity birth death resurrection or ascension of Christ which they belieue onely by an historical faith therfore they rashly and without ground do belieue it Which is confirmed because to belieue things they see men haue sense to belieue morall or mathematicall conclusions they haue reason and demonstration and to belieue articles of faith they haue reuelation of God in scripture but to belieue euery one that his predestination iustification glorification is certaine to him is made knowne neither by experience of sense nor by euidence of reason nor by reuelation of scripture or any way else therefore it is rashly without ground belieued Fiftly That this only speciall faith is presumptuous is proued thus As that is desperation which will not hope for saluation by grace so that is presumption both the extreames of hope which will hope for it without good works good life obseruance of the Commandements and merits to which life eternall is promised but only and speciall faith excludes all good works all merit all obseruance of the commandements as any meanes of saluation and as not possible to be done 2. It is great presumption to expect so great and eternall a reward kingdome and felicity without any labour and paines for it without any promise or warrant of it and that without any doubt or feare of the obtaining it all contrary to expresse scripture which wish vs with feare and trembling to worke our saluation Not to be without feare of sinne forgiuen And assures vs that no man knowes whether he be worthy of loue or hatred And all contrary to the practise of all saints who haue vsed such continuance and feruour of prayer such rigour and austerity of penance such retirement and forsaking of the world all to obtaine and purchase it at Gods hands Which yet this speciall faith will obtaine by only assuring and securing a man most certainly of it without either condition of works and good life without any works of penance or satisfaction or without any doubt or feare of loosing it or failing in it Sixtly That this only faith destroyes all hope Charity prayer and good works is proued thus No man can hope for that which he hath no man prayes and makes suit for that which he hath and cannot loose no man labours to practise that which he deems impossible to performe But this faith assures them of their predestination that they are predestinate and cannot be damned assures them of Gods fauour that they haue remission of sinnes and iustification and cannot loose it and assures them of glorification that they shall enioy heauen and saluation which is as due to them as to Christ and can no more faile them then it can faile Christ where is then any place for hope It assures thē that good works and the keeping of the law is impossible that pennance and satisfaction is fruitlesse yea derogating from the merit of Christ that all merit by grace or hope of reward for our good deeds is excluded That such a
by a fayth by which only they who belieue truly and liue piously or repent and amend faithfully can be iustified and saued Sixthly the Protestant is made iust by a speciall fayth which is false as belieuing many pointes for true which yet are contrary one to another which is contradictory as houlding positions contradicting one another which is sinneful as being a sinne and that mortall as all their good works are which is presumptuous presuming without grace to be made holy without merit to attaine a reward without mās owne labour and concurrence to be crowned with the glory of heauen which is iniurious to hope which it destroies by certainty to charity which it maks impossible to do good workes all which it turnes into sinnes and that mortall The Catholikes are iustifyed by a fayth which admits none of the former absurdities but is true humble vniforme pious and a foundation for hope charity and good life Seauenthly the Protestant is iustifyed by a fayth which derogates from the redemption of Christ making it neither vniuersall for all nor perfect for any nor able to cure one mā but is only an apprehension of iustice only a couer for sinne only a conceit that a man is iust when he is assured he is vniust which makes Christ neither vpright lawyer for that he makes lawes impossible to be kept nor iust Iudge for that he giues neither reward or punishment according to deedes and deserts nor perpetuall Priest for that he offers no sacrifice at all or but only that one of the Crosse which makes Christ ignorant getting by degrees knowledge as other men impotent not able to satisfy sinne but with suffering all the paines euen those of hell due to sinne inconsiderate as making prayers vowes vnaduised and not premeditated sinnefull in staggering between praysing and blaspheming God betweene hope and feare of saluation doubting and despairing of his owne saluation and lastly damned in hell and suffering all the paines therein which any damned do The Catholike is iustifyed by a fayth which makes Christ a perfect Redeemer of his part of all men from all sinnes from all both guilte and paine of sinne a iust law giuer in his lawes which are easy and in his iudgments which are according to euery mans workes a potent Sauiour who by one action of his diuine person is able to satisfy for all sinne a person alwayes perfect in all knowledge alwayes immaculate without any the least spot of sinne and alwayes blessed and glorified with the vision and fruition of God euen from his conception And thus much a Protestant and Catholike differ in the points of a iustifying fayth Looke further yet into the soule and persons of the one and the other 8. A iust Protestant hath originall sinne remayning in him a iust Catholike hath it taken away from him 9. The one is inwardly infected corrupted and rotten in sinne the other is inwardly pure sound beautifull adorned with grace 10. The one hath all his actions stained polluted and made damnable by the infection of his original sinne the other hath many of his actions gracious liuely and made meritorious by grace 11. The one in all his actions euen the best doth offend and displease God the other in all his actions which are not bad doth honour please God 12. The one by his good actions deserues nothing but eternall damnation the other by his good deedes deserues eternall saluation 13. The one is iust only before man and by God esteemed iust though he be internally and indeed vniust the other is iust before God and internally and really indeed iust 14. The one hath no deformity or guilt of sinne washed cured or taken away but only not imputed the other hath all guilt washed cleansed abolished by inherent iustice grace 15. The one hath neither power nor liberty to do any good worke the other assisted by grace hath free-to do good 16. The one cannot performe any one commandement the other by grace can performe them all 17. The one cannot resist but yield to euery motion of concupiscence the other can and doth by grace resist ill motions 18. The one cannot loue God praise him feare or honour him in any action the other can do it by Gods grace in all his actions 19. The one cannot increase in iustice or grace but is as iust at the first instant of his iustification as euer the other can and doth become more iust patient humble and charitable 20. The one may commit any sinne though of murder adultery blasphemy heresy or idolatry and yet remaine iust and not loose his iustice nor the fauour of God the other may and must auoid all the same or the like sinnes least he loose grace and be damned 21. The one let him do what he will is sure he shal be saued and cannot by any sinne be damned except Christ be damned the other with feare and trembling doth labour to make his election and saluation by good works sure 22. The one needs to make no conscience of breaking any law of God or man because neither oblige in conscience and both are impossible to be performed the other thinks himselfe tyed in conscience to performe both 23. The one though he sinne needs no more but only by faith to assure himselfe his sinne is couered by the iustice of Christ and not imputed to him the other if he sinne must haue hope charity contrition confession and satisfaction penance and purpose of amendment to sinne no more 24. The one laies all the burthen of his sinnes vpon Christ and his satisfaction and himselfe rests idle and secure the other by the vertue of the same merit of Christ labours with all austerity to satisfy himselfe as far as by grace he can and to do his endeauour to pacify God Now whether of these two estates the former of the Protestant or the later of the Catholick be more honourable to God more agreable to piety more worthy to be esteeme in themselues and so more to be preferred by man let the indifferent Reader iudge and make choice Of absurdities which follow vpon the fourth head that is of absolute predestination to damnation SECT V. SVBDIV. 1. Protestants doctrine of Predestination makes men desperate and Atheists OVT of the fourth principle or daughter of his priuate spirit and the issue or consequences ensuing therupon which are that God hath decreed and ordained and that without any foresight or respect to any sinne originall of Adam or actuall of man that those who are damned should be damned only because it was his will and pleasure and for that end did likewise ordaine that they should sinne did by his will and decree excite and compell them to sinne by his motion did effect and worke in them that sinne and obdurate and harden them in sinne necessitate them without free-will to sinne command the diuell to solicit them to sinne both the diuell and other wicked
exercise vertue or to auoide vice In vaine is all penance or mortification to bridle his concupiscence or passion In vaine are all exhortations to piety and deuotion and all disswasions from sinne and iniquity because man hath no freedome of will nor power ability to do either the one or the other or the one rather then the other but all necessarily must be done as God hath appointed and doth worke it It followes that no lawes or precepts of God or man to bid or forbid can be iust No tribunals of Princes or Prelates to punish offenders and reward well-doers can be vpright because they are imposed on them who haue no liberty to do or not do them and leaue neither possibility nor obligation to be performed by man It followes that there can be no vertue in doing well or vice in doing ill no iust iugment in rewarding of good or in punishing of bad no crowne of glory in heauen for iust actions or torment of paine in hell for vniust because in man is no indifferency liberty or freedome to do the one rather then the other but is necessitated by the will of God to do that to which he is ordeined It followes that no contracts of marriage which require a free consent without feare or force can be valid No temptation to sinne against which is no power or liberty can be auoided No lawes against malefactours for any crimes because they are not in their power not to do them can be executed That no difference remaines betweene a man and a beast for where is no free election there is no will where is no will there is no reason where no reason there is no difference betweene a man a beast why therfore are sins prohibited lawes established sermons preached more to men then to beasts sith men haue no more liberty to do or not do to obey or not obey them then beasts Why are actions of lust killing and murdering punished in men not in beasts sith men haue no more freedome to absteine from them then beasts Why is man rather commanded to absteine from concupiscence then the fier is from burning Why more from swearing then the sunne froÌ„ shining Why more from lying and stealing then the sea from ebbing and flowing Why is he commanded to loue God aboue all more then to touch heauen with his fingar to keepe the sabboth from working more then to keepe his yeares from increasing Why not to sinne rather then not to be sicke sith to the one he hath no more power or ability liberty or freedome then to the other Which doctrine how high it blocketh vp the way to all vertue and piety and how wide it openeth the gappe to all vice and liberty shall after be shewed How contrary it is to al authority of holy scripture how iniurious to God preiudicious to man I leaue to be seen in other authours how forcible the coÌ„mon consent of all sortes of people is against it S. Austine shal witnesse who sayes that the sheepheards in the mountaines the Poets on the stages the people in the market the learned in the libraries the maisters in the schooles the Prelates in the pulpits and all mankind in the whole world do blase out the freedome of mans will which is so certaine that saith he if there be sinne there must be freedome because sinne is so voluntary as that it is no sinne if it be not voluntary How euidently euen by common sense and experience it is to be proued I will referre him who will deny it to Scotus his sensible demonstration who with blowes not reasons with cudgels not arguments would haue it proued to him till he confesse he hath liberty and freedome to cease from beating him And how little credit is to be giuen to the teachers of this doctrine in other high pointes of faith aboue reason who so grosly faile in this so manifest both to reason and sense I will referre to the iudgment of the indifferent reader and so passe from the absurdities of this Protestant Predestination touching man to the same as they concerne God and his goodnes SVBDIV. 2. Protestant doctrine of Predestination makes God the authour of sinne HOW iniurious blasphemous this doctrine of Gods absolute Predestination to sinne and damnation is to God and how much it doth derogate from his nature goodnesse and iustice shall by these ensuing sequels and absurdities appeare in that it makes God 1. The authour of sinne 2. Sinfull 3. Only sinfull 4. A lying and dissembling sinner 5. A most cruell tyrant 6. Not a God but the very diuel himselfe All which shal appeare as euidently deduced out of the former doctrine so that if it be true which many of them teach that as we belieue scripture so we must belieue consequences euidently deduced out of it both as points of faith so in like manner as they belieue the former doctrine of Gods absolute and irrespectiue decree of mans Predestination to damnation and sinne they must also belieue these consequences euidently deduced out of the same first That God is made by this doctrine the authour of sinne and not only as the Manichees made him a bad God the authour of bad nor as Florimus did make him the good God the authour of a bad substance but as Simon Magus did make him the authour of al bad actions and wicked works is proued 1. Because God according to the defenders of this doctrine doth by his absolut and irrespâ—ctiue as M. Montague calles it Will predestinate men to eternall damnation 2. Because God by a secret motion doth compell and necessitate the same men to all sinnes that therby he may haue an occassion to condemne and punish them 3. Because God doth commaunde vrge incite the diuell to tempt and induce them to sinne 4. Because that therfore God is the authour of all sinnes which are by these men commited 5. Because God not content with this cruelty doth diuers wayes delude men in shew exteriourly calling and offering his grace but interiourly denying and detaining them from grace 6. Because God for that end to damne them depriues them of freewill that they cannot repent and of all benefits of the merits of Christ and of grace that they can haue no meanes to be saued 7. Because God neuer frees them from originall sinne into which he had cast them but leaues it in them to corrupt al their actions make them sinfull 8. Because God for these sinnes made them vnable to keepe any the least commandement 9. Because from these sinnes God neuer frees them but only couers the sinne imputes the person iust and so saues all the elect All which reasons are positions in expresse words affirmed especially by Caluin cited at large by Becanus by Luther Melancthon Sanctius Martyr Beza VVhitaker Perkins and other prime Protestants cited in their owne words by Doctour Smith and are confessed by
only a shadow a faigned diabolicall Fayth not a true diuine and supernaturall Fayth tending to iustification by which euery Christian belieues these articles 2. Is oppugned the vnity of God Deum by Caluin who houldes that the Sonne hath an essence distinct from the Father By Beza and Stegius who hould that the essence is diuided into three persons 3. By Luther who houldes that the Diuinity is threefold 4. By Melancthon who houldes that there are three Diuinities or essences in God By Sanctius who entitles his booke De tribus Eloim of three Gods 5. By the Tritheits in Polonia who expresly hould there are three Gods and three Eternalls 6. Is oppugned the God-head it selfe and his mercy and goodnesse 1. By all those who make God the authour willer commander and worker of sinne and damnation because so is his will and pleasure Who make him a sinner a great sinner the only sinner Who make him a lier a dissembler a tyrant and transforme him into a very deuill himselfe as is before proued and deduced 2. By those who make the diuinity of God passible as with Eutiches the auncient condemned hereticke Luther and Iacobus Andreas do 3. By those who affirme the diuinity to haue beene not only a mediatour betweene God and man as Caluin and Beza did but also to haue beene obediēt to God as Melancton and after him many Lutherans Tigurins also did And further to haue exercised the office of a Priest offering sacrifice to God as Iewell did affirme All which opinions do make many Diuinities in God one inferiour to another because where one is a mediatour is obedient doth offer sacrifice to another there must be a subordination subiection and distinction there one must be inferiour and distinct from the other and so there must be many distinct Diuinities and these inferiour one to another which is contrary to the nature of diuinity God-head 4. Is oppugned the person of the Father and with him the whole B. Trinity by Luther who affirmes that the diuinity is as well three and of three sorts as are the three persons that the word Trinity is an humane inuention a word which sounds coldly and is not to be vsed but insteed of it the word God and did therupon thrust out of his Letanies that prayer Holy Trinity one God haue mercy on vs. And did leaue out of his Germane bible those words of S. Iohn alleadged by Athanasius Cyprian Fulgentius to proue he blessed Trinity against the Arrians There are three which giue testimony in heauen the father the word and the holy ghost and these three are one To all which also Caluin subscribes who not only affirmes that the prayer Holy Trinity one God haue mercy on vs doth displease him as sauouring of barbarisme but also wrests all those places by which the Fathers out of the old and new Testament did proue against Iews and Arrians the diuinity of Christ to a contrary sense and meaning as the Lutherās in diuers bookes on set purpose against him haue conuinced And Danaeus his successor after Beza followes him who affirmes that the same word Trinity and the same prayer Holy Trinity haue mercy on vs is a foolish and dangerous prayer All which are directly contrary to the auncient orthodox and Catholicke doctrine of the B. Trinity three persons and one God 5. In the same first article is oppugned the omnipotency of God almighty by Beza VVhitaker others who affirme 1. That God cannot place one body in two places by replication or other wayes that is Christs body in heauen and on the altar at the same time 2. That God cannot place two bodies in one place by penetration one of another that is that Christs body with the stone of the sepulcher at his resurrection with the dores of the house at the entring to his disciples and with the solidity of the heauens at his ascensiō could not be togeather in one place but the stone dores or heauen were diuided opened or resolued into some liquid matter 3. That God cannot draw a camell or a cable-rope as it is said in the Ghospell though a needles eye 4. That God hath no absolute power to do any more then he hath already done 5. That the position of the archangell Gabriel Any word is not impossible with God is not generally to be belieued nor vniuersally to be admitted Al which if they be true that is if the diuinity be passible be a mediatour be a priest and be three and distinct as the person are if God be the authour and worker of all sinne and euill if the word Trinity and the prayer Holy Trinity haue mercy on vs be to be left out as barbarous foolish and dangerous if God cannot place one body in two places or two bodies in one place cannot draw a cable-rope through a needles eyes can do no more then he hath done then is the Deity the vnity the Trinity the goodnes and the omnipotēcy of God all which are by this first article belieued by this doctrine and these Doctours oppugned and so the Fayth of the first article reiected Secondly in the second article attributed to S. Iohn is oppugned the worke of the whole Trinity the Creation of heauen and earth 1. By Caluin who will haue only the Father properly to be creatour of heauen and earth as to whome alone the name of God by excellency is due and the Sonne to be the Vicar of the Father and to haue the second degree of honour after him 2. By Stenberge Seruetus Blandrata Somarus Francus others cyted by Kellison who deny the Diuinity of the holy Ghost as the third person in the Trinity and admit only a vertue from the father which they call the holy Ghost But if the father be only God if the sonne be inferiour as his vicar and second to him if the holy Ghost be only the vertue of the father not a person distinct from him then is only the father and not the sonne and the holy Ghost with the whole Trinity the creatour of heauen and earth Wherby the second article is oppugned Thirdly In the third article attributed to S. Iames the greater is oppugned the diuinity of the sonne second person Iesus Christ his only sonne our Lord. 1. By Luther who detested the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstātiall signifying the sonne to be of the same substance with the father and made the diuinity of the sonne passible with Eutiches as I haue shewed before 2. By Caluin Beza and Whitaker who admit Christ to be sonne of the father but not to be God of the father or of the essence of the father or God of God as the Nicene Creed expresseth but God of himselfe and withall affirmes that the father doth not continually eternally beget the sonne 3. By Caluin Beza others before cited who make Christ as
prayer is as needlesse as to pray for the birth of Christ past or for the day of iudgment to come because euery one by his speciall faith belieues as certainly that his sinnes are forgiuen him as by his generall fayth that Christ was crucified for him as assuredly that he shall perseuer in fayth and come to heauen as that there shal be a day of iudgment and resurrection of his body therefore prayer for the one is as needlesse as for the other Againe if they pray for Gods grace to wash them from sin to keep Gods commandements to auoid concupiscence and lust and to loue God aboue all and not to offend him their prayer is as fruitlesse as to pray for Gods grace to keep them euer being sicke or euer dying or to leape ouer the sea or fly to the starres because according to them the one is as impossible as the other therefore as hopelesse to be obtained by prayer as the other 2. To pray for the preuenting of any euil whether it be malum culpae as sinne or malum poenae as punishment and whether it be punishment temporall as losse of goods affliction of body or death of friends or spirituall as losse of fayth of Gods fauour and of the ioyes of heauen or to pray for the obtayning of any good either temporal as riches health or the life of friends or spirituall as the good of Gods Church the remission of our sinnes and our perseuerance in state of grace or obtaining the kingdome of heauen is both needlesse and fruitlesse because all as well euill as good shall infallibly fall out as God hath according to his owne irrespectiue immutable ineuitable will pleasure decreed and appointed it therefore needlesse it is to pray for the obtaining of good and fruitlesse to pray for the preuenting of euill because both must fall certainly as God hath ordained decreed What end or vse therfore is there of prayer since the euent and the effect will be the same as well without prayer as with prayer all as God without any respect or foreseene consideration of vs or our deserts or prayers or other works hath according to his owne absolute will decreed and appointed to happen to vs. Thirdly willingly to do any act which is belieued and supposed to be a sinne and that mortall deseruing eternall damnation is vnlawfull sinnefull and damnable and so not to be done with a good conscience but such is all prayer euen the best and deuoutest we can vse according to their principles because euery worke euen the good workes of the best persons according to Luther Illyricus Caluin Beza Paraeus VVhitaker Tindall and others are sinnes mortall sinnnes damnable sinnes and nothing but sinne euen in the iust and elect though no more imputed to them then their bad workes of adultery murder c. which they say are not at al imputed to them Therefore all prayer how good or deuout soeuer is a sinne and that mortall and damnable so is vnlawfull sinnefull and damnable and not to be vsed more then swearing lying drinking both being sinnes and neither imputed punished as sinnes in the elect in whome they are couered and both imputed and punished as sinne in the reprobate in whome they are neuer forgiuen All which is confirmed diuers wayes by the expresse wordes first of Luther who affirmes 1. That no man obtaines any thing at Gods hand for any dignity either in his prayer or in himselfe but only by the bounty of God Also which he constantly auouches that the iust man doth sinne euen in praying according to that of Dauid Let his prayer be a sinne 2. By the wordes of Illyricus who affirmes that prayer is no good worke but a begging of wages And of Bucer and Caluin his scholler who both affirme that Christ did not prescribe vs to pray in these very wordes of the Pater noster but shewed to what end and with what affection we should pray 3. By the practise of many Precisians or Familists in England witnesse D. Smyth who vse to protest they will rather dye then say the Lords prayer 4. By the practise of the purer forte of Protestants who haue left off condemne all saying of canonicall houres and deuotion in the Church haue not only turned all publicke praying into preaching neuer vsing any at all in their meetings but also did for example in France pull downe destroy witnesse Richeâ—me in one six monthes no fewer then ten thousand houses of prayer or Churches in 400. Citties which they by rebellion kept froÌ„ their soueraigne King and Prince By all which is apparent not only how little they esteeme either Prayer or houses of prayer but also that according to their grounds all prayer in generall is needlesse and fruitlesse yea sinnefull and damnable and so not to be vsed and practised SVBDIV. 2. In particuler opposing all the seauen Petitions of the Pater Noster IN particuler that by this doctrine is oppugned all euery part and petition of the Pater noster shall likewise be proued For first in the preparation Our Father which art in heauen how can they call or esteeme him a louing Father whome they belieue to be a cruell and vniust iudge who decreed and created them to sinne that for that he might damne them Or what confidence can they haue in the mercy of this Father who is thus rigorous to them in his iustice and more then iustice How can they call or esteeme themselues his children by adoption from whome they receaue no inward grace of iustification How can they call him our Father or the Father of all whome they belieue as a Father to haue predestinated called and giuen meanes only to a few and as a cruell Iudge to haue excluded all the rest and the greatest part of which euery one may iustly feare himselfe to be one from any possibility of vocation grace or saluation How can they expect from him a crowne of glory in heauen of whome they belieue they cannot merit any reward in earth Why should they not feare a heauy hand of iustice yea despaire of any kind of mercy from him who beyond iustice hath proceeded so terribly as to predestinate so many to so great paines as are the paines of hell who had deserued or giuen no cause of any paines at all Who can imagine that God dwelleth in the iust and elect as in the heauens who are so fowly stayned in euery part of their soule with the deformity of all sinne and iniquity that no one part or action of them is cleare and vnstained from sinne Surely they who belieue this of God and his cruelty and of man and his deformity cannot confidently say neither Our Father which imports Gods mercy to man mans confidence in God or VVhich art in heauen which specifyes that as God dwels in the iust so they as the temple of God should be pure
occasion must be 3. That by no sinne he can fall from Fayth or grace or loose heauen for if all sinne be ineuitably determined then it shall infallibly be wrought by God as he hath determined And if euery actiō in man be a sinne then impossible it is to be freed from it so hopelesse is the praying for that end And if no sinne can hurt a faythfull Christian nor hinder him of heauen or depriue him of grace then in vaine needlesse is all prayer to be freed from temptation to sinne which can neither hurt nor hinder any faythfull person from heauen In vaine therfore and to no end or benefit is the saying of this sixth petition Lead vs not into temptation Eightly how can any man with confidence say the seauenth petition Deliuer vs from euill Vnderstanding it of the paines and punishments of sinne or impediments of good thinges to be inflicted either in this life or in the next who belieues that no temporall punishment either in this or the next life remaines to be endured after the guilt of sin be remitted and that all paine or miserie inflicted by the Diuell or man is from God the Diuell and man being only instruments and that forced necessitated to it For where no punishment remaines as due either in Purgatory which they belieue not or in this life in which only fayth satisfyes and remits Where also the ineuitable decree and hand of God doth will and worke all punishment in body or goods and where all things do fall out infallible as God hath disposed there all prayer to preuent punishments for sinnes or to remoue impediments of good thinges is both needlesse because as well without as with prayer the euent must fall as God hath disposed and also fruitlesse because by it no punishment of sinne or impediment of good thinges ordained by God can be preuented To what end or with what confidence therfore can any who belieues the former doctrine say these petitions of the Pater noster sith by vertue of it all prayer in generall and this of the Pater noster in particuler is made either needlesse as of things which are certaine to succeed without it or hopelesse as of things which are impossible to haue any effect by it And thus is shewed how the Protestant doctrine is opposite to all Hope and doth make frustrate all manner of prayer by which we come with any confidence to obtaine at Gods handes any benefit for vs or remoue any euill from vs. Of absurdities against the obseruation of all lawes and chiefly of the ten Commandements SECT VIII SVBDIV. 1. In generall how all lawes are made impossible and not obliging WE haue shewed how the Protestant doctrine ouerthroweth the articles of the Creed and the petitions of the Pater noster and in them all certainty of fayth all exercise of hope by making of prayer it remaines that we shew how it likewise frustrates all precepts lawes which tend to good life by bidding good and forbidding euill and among them in particuler the Decalogue of the ten Commandements and thereby openeth the gappe and looseth the reines to all liberty of sinne and loosenesse of life to the ruine of Charity For which we may note 1. That lawes which euer haue beene at all tymes among al nations vsed as the chiefe meanes to withdraw men from euill and to prepare them to good by punishing the one and rewarding the other haue alwayes by wise men beene esteemed of that dignity and necessity that according to Pindarus they are the inuention and guift of God according to Chrysippus that they are very God himselfe who giues them the Queene of all actions diuine and humane According to Aristotle they are the rule of iustice and iniustice which we must apply to all actions and by which all businesses and persons are ruled the measure by which we must square what we are to do and what to omit the Prince whome we ought to obey and the Captaine whome it is fit to follow According to Tully they are the establishing of right the suppression of wrong According to Demosthenes the sinewes of the Citty and the strength of it against the wicked Without which sayth Plato a commō-wealth is not a cōmon-wealth And according to which if men did not liue they would nothing differ from beasts 2. These lawes are some naturall of reason and a mans conscience some positiue diuine of God which were established either by Moyses in the old law and were either morall ceremoniall or iudiciall or by Christ and his Apostles in the new law and are yet of fayth and Sacraments Charity or good life some humane which are either Canonicall of the Church or Ciuill for all nations or particuler of seuerall countryes all which being iust promulgated and knowne do oblige and that in conscience vnder sinne to the performance of them 3. Among these lawes the chiefest and most in force are the Decalogue or the ten Commandments which being lawes morall of good manners and agreable to naturall reasons are not with the ceremoniall and iudiciall law which were giuen only for that tyme and estate of the law of Moyses abrogated but stand still in force and oblige all men and nations to the performance 4. In these ten Commandements we are commanded to performe our duty to God in the first table and to our Neighbour in the second table To God first honour in our hart by adoring one not many Gods in the first Commandement 2. Reuerence in word in not prophaning his name by vaine swearing in the second 3. Obedience in fact by keeping his Sabboth and Festiuall day in the third 4. To our Neighbour we are to giue by affirmatiue precept honour to our Parents and Superiours in the fourth and by negatiue precept to auoid al wrongs done to our Neighbour 1. By exteriour fact either to his own selfe by killing in the fifth or to his second selfe his wife by adultery in the sixth or to his goods by stealing in the seauenth 2. In word by false witnesse in the eight 3. In hart by vnlawful desiring either his wife by concupiscence in the ninth or his goodes by auarice in the tenth Commandment Which Decalogue of ten Commandments doth oblige to performance not only Christians who professe the name fayth of Christ but also all sortes of men or women endewed with reason whether Iewes Turkes Pagans or whomesoeuer Now that the Protestants by their doctrine do abrogate all these lawes not only of Church or Common-wealth but also of God of Nature of the ten Commandments and whatsoeuer leaue man obliged to the performance of none but by the liberty of their Ghospell freed from all as hauing it in their free choice whether they wil keep or break any Commandement of God Church or King and that they do thereby draw backe from the practise of any vertue
and which was so imbraced in the Primitiue Church that in some places a thousand in other two thousands in others 3000. in others 5000. men and in others as at Ancyra 10000. women professed it in one place and preferred it before the riches and pleasures of the world This precious vertue and pearle is debauched Luxury which is as one cals it the gate to hell the way to iniquity the biting of a scorpion the birdlime of wickednesse and the fountaine of perdition is fomented and increased by this doctrine For who will labour to liue chastly who belieues as they teach that Chastity is impossible and no more in mans power then it is not to be a man that a woman is as necessary as to eat drinke sleepe or sneese that marriage is as gold virginity as dung that all are to be condemned as guilty of murther who do not giue themselues to beget children Who will abstaine from any sensuall lust and brutish concupiscence to which his affection leads him who perswades himselfe that a man or womaÌ„ sins as much in hauing a suggestion or motion of concupiscence though resisted as in consenting delighting or acting the sinne it selfe that it is no more sinne to yield then to resist lust that the sinne is pardoned before hand by vertue of the seale of Baptisme and no more imputed by the meanes of faith then though it had neuer beene committed He surely that is taught this and belieues this and withall that neither this nor any sinne can expell or take away his faith or damne him Infidelity only excepted is foolish if he feare sinne and is senselesse and labours in vaine if he seeke and labour to bridle his concupiscence to mortify his affections to resist his temptations or to restraine or not giue himselfe to all sensuality his heart can desire which freely and fully he may do as by this doctrine he is warranted and secured Surely he that belieues thus as thus he is taught needs not feare any detriment to his soule or any punishment of his sinne or any offence of God what therefore can or at least will restraine him from following his fleshly appetites specially in secret Thirdly Cruelty which how odious it is is by diuers examples before declared with all rage ire and reuenge and the practise of them is by vertue of this doctrine dangerously perswaded for who will not be encouraged to inflict any seuere punishment and cruell tortures for any little offence committed against him who belieues that God ordaines soules to such horrible punishments in hell for no offence committed or forseene to be committed against his Maiesty Who desirous to imitate God will not rather exercise then detest actions of all cruelty and tyranny when he belieues that God is a iudge so seuere cruell and tyrannous that he ordaines and creates men to damnation and sinne and for the same sinne which himselfe commands works in them doth himselfe torment them with those horrible torments of eternall fire in hell Who may not be incited to lay vpon subiects and seruants any command though neuer so heauy and intollerable when they read belieue that God laies vpon al men precepts which are impossible to be performed Who will bridle his rage and fury of passion when he perswades himselfe that he offends Gods as much in resisting as in yielding to it and that neither Gods particular fauour nor his speciall faith and â—ustice is lost nor any sinne shal be imputed or punishment inflicted vpon him for the sinne though in his rage he should kill murder and vse all reuenge vpon his enemies What needs therefore any man to feare or care in conscience what secret murder or villany he contriues or works so he can but auoid the shame or the world or the punishment of the lawes Fourthly Pride which is the sinne which God hates is abomination to God and the begining of all sinne apostacy from God Which is according to S. Gregory the root of all euill and the queene of all vices Yea according to S. Augustine the begining the end and the cause of all sinnes and which makes vs like to the diuels as humility doth to the Angels This pride is by this their doctrine kindled and as by bellowes blowne and set on fire For what a strong motiue to pride and rebellion against all superiours is it for one to perswade himselfe that he is by his priuate spirit immediatly taught of God vnderstands all doctrine reueiled by God needs no instruction or direction from his Pastour but may iudge and censure him yea with him all the ancient Pastours Doctours Bishops and Saints of Gods Church and may preferre his owne priuate iudgment and opinion before the generall Iudgment and doctrine of Gods Church How forcible a perswasion to pride and presumption is it for one to assure himselfe that he is sure of Gods fauour and of keeping it of remission of his sinnes and of perseuerance in grace to the end and that no sinne or offence can separate him from the fauour of God and from heauen yea that he is as iust and perfect as Peter Paul and the mother of God that God fauours him as much as he did Christ and will as assuredly free him from hell and bring him to heauen aâ— he hath done Christ and that without any his labour that he hath as much right to heauen as Christ hath and can be no more damned then Christ can be Which are Luthers and Zuinglius words The assurance of all which cannot but be a vehemeÌ„t perswasion to cause any man highly to esteeme of himselfe and to neglect all humility and feare of himselfe and all care with feare and trembling to worke his saluation By all which is euident that this ProtestaÌ„t doctrine is a great motiue and incentiue to all idlenesse lust cruelty and pride and so to all other vices and a strong impediment to the practise exercise of all contrary vertues and perfection SVBDIV. 4. Bad life 1. In the Common people 2. In the Ministers 3 In the first Reformers of Protestant religion confessed to be an effect of this doctrine WHICH yet that it may more plainly appeare and the more fully by example and practise be conuinced I will produce the open confession of many prime Protestants by whom this fruit and effect of this priuate spirit and the doctrine of it is confessed in their practise 1. In generall of all the common people 2. More particularly of their Ministers and maisters 3. Most specially of the chief founders pillars of their religion By all whose confâ—ssion is made apparent that lewd life wicked works and all licentious Epicurean liberty among Protestants is neither a corruption of the time nor an infirmity of mans nature nor a Nationall vice only nor yet an abuse of doctrine or a defect of good order and discipline but only and truly
S. Paul with much more before noted as they call him if we coÌ„sider his life and doctrine what it was while he belieued and imbraced the Catholicke faith and compare it with the same what it was after he made his reformation we shall clearly perceaue the fruit and effect of this their new Ghospel for life manners And first for his life before his reuolt he confesseth himselfe and it is confessed by his owne followers that He liued in his Monastery punishing his body with watching fasting prayer That he honoured the Pope of meere conscience That he kept chastity pouerty obedience Whatsoeuer he did he did it with a simple heart of good zeale for the glory of God fearing grieuously the last day and desirous to be saued from the bottome of his heart Which are his owne words But after he inuented his libertine Ghospell he confesseth himselfe and the same is confessed by his followers 1. For lust and sensuality that He esteemed nothing more sweet or louing vpon the earth then the loue of a woman if a man can get it That it was no more in his power to be without a woman then to be a man that the act of the flash is as necessary and more necessary no more to be stayed or omitted then to eat drinke sleepe purge make cleane the nose c. Wherupon he confesseth that I am burned with the great flame of my vntamed flesh I who ought to be feruent in spirit am feruent in the flesh in lust sloth c. Eight dayes are now past wherin I neither write pray nor study being vexed partly with the temptation of the flesh partly with other troubles But saith he it sufficeth me to know the glory of the riches of God and of the lambe which taketh away the sinnes of the world from him sinne cannot draw vs although we should commit fornication or kill a thousand times a day Vpon which his lust neither respecting his vow made to God of chastity which made it a sinne to commit any act of carnality nor the Imperiall law which made it losse of ones head nor the shame of the world at which all wondred many were ashamed scandalized nor the calamities of the time in which by the insurrection of the Boores or common people incited by him were killed to the number of one thousand and all Germany was in misery but impatient of staying so much as one night he secretly at night hauing present only Pomeran the Priest Luke the Painter and Apellâ—s the Lawyer without any communication with his friends the yeare 1525. coupled himselfe to one of the Runagate Nunnes enticed out of Nympsen by Leonard Koppen Katherine Borâ— by name a beautifull yonge woman of 26. yeares of age who within few dayes after the mariage as Erasmus sayth was deliuered of a child and so as one fayth of him Luther was yesterday a Monke to day a Bridgroome to morrow a Husband and the next a Father Which was the first fruit and one of the principall motiues of Luthers Reformation But let vs heare his Examen of his owne conscience his confession of himselfe VVhat sayth he haue I done all this day Two houres cacaui too beastly to be englished three houres I eat and fower houres I was idle Againe VVe eat till death we drinke till death we eat and drinke till we be poore and go to hell cacamus ad mortem I sit heere senselesse and stupid in idlenesse praying little mourning nothing at al for the Church And laughing at the folly of S. Hierome Benedict Bernard and Francis who labouring to represse the heat of the flesh by praying fasting afflicting their bodyes he sayth He hath a more easy and ready way so that a wench be not wanting that is to haue a wench alwayes in the house which is the most present remedy for that disease and she as a woman ought to help a friend in that case And least he should be thought to do otherwise theÌ„ he taught his doctrine was according to his practise for he taught That to increase and multiply is not a precept but more then a precept which is not in our power to slippe or omit but more necessary then to eat drinke purge and sleep That the Husband shal say to his wife if thou wilt not come let the maid or another come and if that will not suffice dismisse Vasâ—hi and admit Heâ—ter That As God seuerely prohibited â—o kill not commit adultery so much more did he command to marry For prayer and deuotion he taught That God hath promised to heare our prayers therefore after thou hast prayed once or twice thou must belieue thou art heard and so must pray no more least thou tempt God and abuse his patience in hearing thee And writing to a noble man he affirmes that If we pray often for the same thing we shew little trust in God and so with our incredulous prayer we more more offend God for to aske the same thing often it nothing els but to conceaue that before we were not heard so do pray against the promises of God Therefore we must not vse many words with God but let such short prayers as these suffice Help vs O God Father haue mercy on vs. c. That Papists do foolishly teach men to pray fast and do pennance only say thou that all thou canst do is nothing and this is to prepare the way for God though in the meane tyme thou do nothing but drinke Malmesy and walke vpon Roses and pray not word at all That when thou prayest whether it be standing or kneeling say boldly Lord I aske that thou heare me and I will that thou graunt my request and so it must and shal be and thus pray and no otherwise or els say thou I will neither pray to thee nor haue thee prayed vnto And lastly that No man can say Our Father except he ioyne with it curses and execrations for Our Father is not well sayd without banninges and cursings This was Luthers doctrine and manner of Prayer For other good workes and good life and both for obligation practise of them he taught 1. That only faith doth iustify and only that fayth which includes not not hath annexed Charity That Only fayth is necessary to make vs iust all other thinges being free and neither commanded nor forbidden That Fayth except it be without any the least good workes doth not iustify yea is no fayth 2. For good workes that This shal be a rule for vnderstanding of Scripture that wheresoeuer the Scripture doth commaund to do goods workes it is to be vnderstood to prohibit them That though the Papists bring heapes of Scripture as commending good workes yet I care not for them though they bring more Thou Papist art very
life pag. 243. is iniurious to Christ as a Redeemer a Lawgiuer a Iudge a Priest makes him ignorant sinfull and damned pag. 247. Fathers how esteemed by S. Augustine pag. 67. Their consent a meane to interprete scripture pag. 126. Their authority how great 12â— Their ancient Practice against Heretikes 227. Alleadged by Fathers and councells ibid. consulted about scripture pag. 138. Freewill takeÌ„ away by Protest doctrine of Predestination pag. â—74 Absurdities following vpon the deniall of Freewill ibid. G GOd by Protestant doctrine made Author of sinne a Sinner only a sinner pag. â—77 A lyer and dissembler pag. 280. A Tyrant more cruell then any Tyrant 284. A Diuell a tempter to sinne and Authour of sin p. â—89 Gods of the PagaÌ„s how many how vicious how begot pag. 220. Men-Gods Women-Gods 2â—1 Gods for euery thing The Gods of the Romans 2â— Passions Beasts Hearbes made Gods pag. 223. Grace generall actuall necessary pag. 30. How Protestants and Catholikes agree differ about Grace pag. 31. And the effects of it pag. 32. Grace gratis and extraordinary pag. 40.378 Not giuen to all 380. Not a signe of Holines pag. 119. H K. HENRY the 8. how often he changed Religion pag. 157. Heresy what it worketh pa. 20.56 Why to be auoyded 48. The origine of it pag. 2.49.61.225 Begon by the priuate Spirit pag. 141. Compared with Idolatry pag. 218. Heretikes how they abuse Scripture 58. How deluded by Sathan 100.102 Examples of auncient Heretikes 10â— Moderne 100.103 How discerned by Fathers by practice of the Rule of Fayth pag. 120.127 By Church practice confuted 1â—5 Deceaued by women pag. 46. S Hierome commeÌ„ded His saying against the priuate Spirit pag. 59. I IVdge as necessary in Fayth as in Lawes How far he is to be obeyed pag. 145.161 What properties are required in a Iudge and what to a Rule of Fayth by which he is to iudge pag. 146. Not the whole body of the Church pa. 147. Not secular Prines 148. Not the lay people 155. Not the Scripture 156. But Bishops and Prelats as is proued by scripture Church-practice are a Iudge pag. 162. L LAy-People not Iudges of Faith pag. 155. Lawes Precepts InstructioÌ„s Exhortations all in vaine according to Protestant doctrine pag. 162. Luther against this priuate Spirit 65. His bad Life Lust Enuy Pride want of deuotion and good workes confessed pag. 339. Lutherans disagreemeÌ„t about Scripture-sense pag. 140. O OBiections for the priuate spirits authority answered pag. 378. Originall sin made to be Concupiscence pag 227. Absurdities that follow vpon Originall sinne remaining pag. 259. That the Church of Christ is a congregation of great sinners pag. 261. That the elect may commit as wel great sinnes as good workes ibid. That in vaine is all mortification and labour to ouercome all Temptations ibid. That great sinners may be perfect men and perfect Protestants pag. 261. That in vaine are al Lawes of Gods Church or CoÌ„mon Welth. p. 6â— All Consultatios exhortations all Caseâ— or care of Conscience vaine ibid. P PAgans saued according to Protestants pag 242. Predestination to damnation a Protestant Principle and the effect of it pag 2â—8 Absurdities that follow of it vz It makes men Atheists pag â—71 Desperatâ— Examples of both pag. â—72 Takes away Freewil in all sort of actions All desert of reward or payne 274. Makes God the Author of sin â—76 A sinner 277. Vide God And is the origine of Atheisme and liberty pag 27â— Priests Pastors of the Church are interpreters of Scripture pag. 117. And the triers of Spirits pag. 1â—7 118 Princes not Iudges of coÌ„trouersies and Fayth pag 148 They are sheep not Pastours proued by Fathers pa. 149. Absurdities that follow vpon making them Iudges of Fayth pag. 153. Protestants want all means of Faith to confute Pagans confirme Catholikes and reduce Heretickes pag. â—5 Want all credible Testimonies to the same pag 17. All Church infallible proposition 19. All pious disposition ibid. All infused Fayth pag. â—0 Obiects Materiall and formall â—1 All reuelation made to the Apostles pag. 23. Protestants relye vpon a motion of the priuate Spirit pag. 25. In what they agree with Catholikes pag. 30. And differ from them about the Spirit in the Name Vniuersality Operation Permanency and effect of it pag. 30. What they belieue of the Spirit pag. 30.31 How they make the Spirit Iudge and trier or Councells pag. 36. Protestants compared with false Prophets pag. 44. With Eliu Iobs friend 47. Protestants Faith Saluation how doubtfull as relying on the priuate Spirit p. 14â— And more doubtfull then Catholikes ibid. Sects and diuisions among them 184 Protectants doctrine in the connexion of their electioÌ„ faith spirit Scripture-sense saluation pag. 205. Their Circle between scipture and spirit pag. 206. Betweene spirit and Fayth pag. 201. Betweene Election scripture-sense 21â— How they make Scripture the sole meanes of Fayth and the spirit the sole meanes to know scripture 2â—7 2â—1 212. Protestants doctrine reduced to 4 heads that is Church-contempt sole Fayth originall sin and Predestination pag. â—26 Their doctrine of the certainty of saluation how contrary to Faith and inferring a Generall saluation of all pag 2â—7 Their doctrine of Fayth what it is and how contradictory 243. Vide Fayth Not grounded vpon scripture 243.245 They are made Iust by sinne 244. Presume vpon Iustice without ground 245. Destroy all hope and charity 246. Teach good life not out of their owne principles 247 Make Christ no redeemer nor Phisitian of soules Vide Christ and pag. 247. c Their doctrine and scripture in how many points contraâ—y pag 280 How it leads to bad life to flouth lust and cruelty pag. 330. Derogates froÌ„ the honour of God of Christs saints Sacraments Grace c. p 350 Protestants Church of what kind of persons it consists 260. Their doctaine of sin and good workes pag 261. The bad life of the Protestant common people confessed in Germany pag. 335. In England 337 Of their Ministers 338. Of their Founders Luther Caluin Swinglius Iacobus Andreas c. pag. 344 Protestant Reformers most of them Friars Priests Breakers of the vowes of Chastity pag. 346 S SEcts and diuisions how many mong Protestants pag. 184. Selfe-opinion and conceite coÌ„demned pag. 50. Sinners perfect ProtestaÌ„ts pag. 261. Good members of their Church p. 261. Spirits diuers and doubtfull not sy to be discerned but by speciall gift pag. 35. By what Rule to be tryed ibid. By vnioÌ„ with the Church not by Scripture pag. 36. By whome to be tryed that is by the Pastors not the people pag. 39. Spirits their variety and diuersity in nature coÌ„dition operation pag. 70. Spirits vitall and naturall pag. 71. Spirituall motions their origine pag. 7â— some spirituall some sensible pag. 73. Spirits of God of Angells of Diuells of soules departed how hard to be discerned pag. 74. Rules to discerne their motions pag. 83. Difficulty to iudge certainly of these Rules pag. 93. In
247. (h) Bucer in Matth. 16. (i) Confess August 1531 art 4. Saxon. cap. 16. Luth. disput tom 1. f. 53. Cal. in Rom. 10.10 confes fidei Lobecius Par. lib. 3. de Iustif. cap. 4. pag. 643. VVhita ad râ—t 8. Camp pag. 36. l. 8. contra Dur. sect 47. conc vltim Per. de Bapt. tom 1. col 810. Reinol thes 2. p. 71. Iew. defenc Apol. part 2. cap. 6. sect 3. p. 149. Par. vbi supra Luth. tom 5. enar in 1. Pet. 1. Zuing. tom 1. in art disput Tygur f. 628. See Kellison exam part 2. exam 13. c. 8. Calu. Turcis l. 3. c. 12. See aboue chap. 7. sect 3. As well the reprobat as the elect obliged to belieue all articles of Fayth Particuler saluation an obiect of Protestants fayth reuealed As the Resurrection so the particular saluation of euery one an article of fayth Zuing. tom 2. in Exposit fid Christ f. 159. b. circa medium VVhi. his also defended by Gualt in Apolog pro Zuing operib eius praefix tom operum Zuing. f. 27. a. b. 28.29 a. b. Vide Simleruâ— in vita Bulling see Bullengers allowaÌ„ce of Zuinglius his forsaid Treatise in Zuing tom 2 f. 5â—0 b. in it Fox Martyr pag. 495. That a man is iustifyed by a false Fayth That a man is iustified by a contradictory fayth That a man is iustified by a rash Fayth That a man is iustified by a presuÌ„ptuous faith â—ob 4.10.11 Psal 17.25 Rom. 5.19 2. Tim. 4.8 1. Cor. 3.8.9 (a) Phil. 2.12 (b) Eccl. 5.5 (c) Eccl. 9. â— That a maÌ„ is iustifyed by a fayth destroyes hope and Charity That a man is iustifyed by a faith which is iniurious to Christ Which doth derogate from the generality of Christes redemption (a) 1. Tim. 2 6. (b) 1. Ioan. 2.2 (c) 1. Tim. 2.4 (d) Iohn 1.29 (e) Ioan. 3.16 Calu. 3. iust 22. in Coloâ— 1. in 1 Ioan. 2. Beza colloq Mont. Pesul f. 211.214 c. Sanch. misc l 2. pag. 180 Which faith derogates from the perfection of Christs redemptioÌ„ Calu. harm in 26. Mat. 37.46 in 27.2 Instit. 16. Luth. in Psal 22. tom 3. Witten ann 1585. (a) Rom. 3.24.25 Rom 1.9 (b) 1. Pet. 1.10 Act. 5.9 (c) Apoc. 15.22.14 (d) Col. 1.10 (e) Act. 20.28 (f) 1. Cor. 11 25. Luc. 22.20 Mat. 26.28 Maâ—c 14.24 (g) Calu. 2. Instit 16.20 (h) â—alu 2. Instit. 17.1 (a) Rom 6.17 11. (b) 1. Tim. 2 (c) Rom. 7.23 (d) Gal. 3.10 (e) Isa 28.15 Calu. Instit. 14.4 9. Luth. confut Latâ—m Calu. 2. Insti 7.5 6. Luth. tom 5. serm de Matrimonâ—o Which makes Christ no good Phisitian of soules Which makes Christ an vniust â—aw-giuer Isa 33.22 Ioan. 13.34 Which makes Christ an vniust Iudge Ioan. 3 1â— VVhich makes Christ no Priest Psal 109.4 Heb. 5.6 Gen. 14.18 Heb. 7.3 Heb. 5.11 Gen. 14.18 By a fayth which makes Christ ignorant 3. Reg. 4.30 (a) Luth. câ—ncâ— de natal Christ. fol. 67 Zuing. in cap. 2 â—uce Beza in Heb. 5.7 in colloq mont pag. 177. Bucer in cap. 2â— Lucae Danaeus cont 2. pag. 143 â—oâ—st in anti Bellarm. pag. 36. VVhitak ad â—ation 8. Camp p. 35. Serranus coÌ„t HayuÌ„ part 3. pag. 284.285.289.290 Cal. harm in Mat. 9.2 Matt. 21.18 Matt. 24.36 Matt. 26. Luc. 2.40 Paraeus l. 5. de amissi gratiae c. cap. 14. pag. 836. in Coll. Theâ—l 9. disp 6. Sinnefull Damned In the pains of hell Smitheus collat doctrin de Christo. cap. 2 art 11.12 â—3 22. Smith collâ—â— doctrin lib. 1. cap. 16. art 10. pag. 4 47. Absurdities which follow vpon Concupiscence being originall sinne 1. That the whole Churche of the Protestants is a congregation of great sinners Smit collat l. 1. cap. 13. art 9. p. 246. art 9. pag. 446. cap. 18. art 1. p. 474.476 2. That euery Protestant may as well coÌ„mit great sinnes as do good workes in respect of auoiding damnation 3. That the grounds of Protestant ReligioÌ„ admit great sinners to be perfect Protestants 4. That in vaine to no end are 1. all pennaÌ„ce mortification and austeriâ—y of life 2. All lawes Precepts of God or man (a) Sap. 6.4 (b) Prou. 8.15 (c) Rom. 13.1 (c) Rom. 13.5 (d) 1. Pet. 2.13.14 (e) Tit. 3.2 (f) Ephes 6.5 Col. 3.22 (g) 1. Tim. 6.1 (h) Matt. 22.21 3. All consultations exhortatioÌ„s threats 4. All cases and scruple of conscienâ— The differeÌ„ce between a iust Catholike and a iust Protestant The fourth daughter or progeny of the priuate spirit which is predestination to sinne and damnatioÌ„ Absurâ—â—ies which follow vpon it in respect of man 1. Of Politicians and Atheists Aug. epist. 48 2. Of desperate men Aug. de bono perseuerant cap. 15. Caesar li. 1. c. 27. Aug. lib. 2 de animabus c. 11. Aug. de vera Relig. c. 14. Scotus 1. demonst 39. Absurdities which follow vpon this doctrine of Predestination 1. That it makes God the authour of sinne Aug. haeres 46. Epiph. hom 66. Euseb lib. 5. cap. 19. Becanus opus theol com 1 â—ract de prâ—destin pag 2. de authore pec cati pag 99. de Aphoâ—ism Caluinist â—ruÌ„ pag. 249. â— de diffâ—rentia inter Caluinistas Pâ—lagianos Caholiâ—os Smith collat c. 1. de Deo 2. That it makes God a sinner Rom. 3.8 3. That it makes God alone the only sinner Calu. 3. Inst 14.17 Calu. 3. Inst 23.8 Zuing. serâ— de prouid Aug. de vera Relig. c. 14. 4. That it makes God a great lyer and dissembler (a) Psalm 5.5 (b) Psalm 44 8. (c) Zach. 8.17 (d) Sap. 14.9 (e) 3. Reg. 11 6. (f) 2. Reg. 11 27. (g) Caluin de prâ—destin pag. 727. (h) 1. Instit. 191. in Genes 3.1 (i) Depraedest pag. 726. (k) Beza respons ad Acta colleq Monâ—isâ— pâ—g 51. (l) Depraedest cont 〈◊〉 vol. 1. Theol pag. 3.7.6 (m) Mart. in Sam. 1.4 fol. 32. (n) â—erk in Cred. pag. 7.33 of predestination p. 1.2.7 (o) Bucan Instit theol loco 14. pag. 145. (p) Isa 53 9. (q) Sap 3.5 (r) 1. Prou. 14.22 (s) 1. Iohn 3 8. (t) Eccl. 15.21 (u) Ierem. 32.35 (x) Iac. 1.13 (y) 1. Cor. 10.13 (z) Calu. 1. Instit 17.11 18.1 in Rom 9.18 de praedest 7.2.7.7.3.9.7.4.6 (a) 1. Instit. 14.17 (b) 3. Instit 23.1 (c) De Praedest p. 7.2.6 (d) pag. 7.2.8 (e) Luth. de seruo arbitrio fol. 459. fol. 433. (f) Melanct. in Rom. 8. de praedest (g) Beza de praedest contra Castal pag. 3.9.9 in Rom. 9.18 (h) Sanct. de excec quaest 1. pag. 204. (i) De praedestâ—nat Sanct. cap. 5. pag. 3.2.6 (k) De exceâ—at quaest 5. pag. 211. (l) â—â—b 5. de natiâ— Dei c. 2. pag. 5.6.8 (m) de exceâ—at quaest 4. pag. 208. (n) In Iud. cap 3. fol. 52. (o) In Rom. 1. fol. 34.37 in Rom. 9. pag. 6.3 (p) Ezech. 33 11. (q) 2. Pet. 3.9 (r) Matt. 18.14 (s) 1. Tim. 2 4. (t) Exod. 20.3 (u) Ezech. 18 30. (x) Prou. 1.24 (z)
men did iudge of Bishops That if we looke into Scripture or ancient tymes Bishops vsed to iudge of Christian Emperours not Emperours of Bishops Thus S. Ambrose imitating S. Athanasius who sayd When was it euer heard that the iudgement of the Church did receaue authority from the Emperour Many synods and iudgements haue beene yet did neither any Bishops persuade any Emperour any such thing nor any Prince shew himselfe curious in any Ecclesiasticall affaires Valens the Arian was asked by Eulogius the Priest in Edessa Hath the Emperour the dignity of Priesthood we haue a Pastour whome we must obey Anastasius the Eutichian was told by Gelasius the Pope That though he did rule ouer mē in earthly things yet he did subiect his necke to the Prelates in diuine thinges Thou knowest that thou oughtest to be ruled nor to rule in order of religion thou knowest that thou art to depend of this iudgement not they to be brought to thy will S. Mauritius was admonished by S. Gregory the great That Priests are as Gods among men therefore ought to be honoured of all Kinges And Michael was let vnderstand the same by the Nicolas 1. Leo the Image-breaker was told by S. Iohn Damascene That the Church ought to be ruled not by lawes of Kinges but by the written and not written institutions of Ancestours And to conclude S. Iohn Chrysostome sayd freely to his owne Deacon If any Duke Consull or the Emperour himselfe come vnworthily represse repell him thou hast greater power then he Where we may note that these Emperous were thus by these Fathers reprehended for assuming Ecclesiasticall iudgment either as Heretiks or as Tyrants nor yet for doing it alone without the Bishops but only and simply as Emperours who hauing only temporall power ouer the common-wealth did assume Ecclesiastical ouer the Church Which also is further proued by the confession and practise of the best of the Christian Emperours for Constantine the Great acknowledged that the Bishops had power to iudge him and when he did iudge of the cause of Caecilianus Bishop of Carthage he did it so that he asked pardon of the Bishops for it Valentinian the elder would haue them to iudge in a cause of fayth and ecclesiasticall order who are not vnlik either in office or title that is Priests of Priests Marcians commissioners referred themselues to the Councell of Calcedon to be taught in fayth and himselfe wills that Priests determine what is to be obserued in Religiō And though he himselfe went to the Councell yet it was not to determine but confirme the fayth not prescribing lawes sayth S. Ambrose but leauing the Priests free iudgement and making the Priests themselues Iudges as he did in the Councell of Aquileia Theodosius the second sent to the Councell of Ephesus but not so much as to talke of matters of Fayth holding it vnlawfull for those who are not of Episcopall order to medle in Ecclesiasticall affaires The same did Iustinian in his Constitutions and Basil in the eight generall Councell Thirdly because power not only to preach but much more to iudge of doctrine of fayth for the authority to iudge is the strong meat of perfect men whose senses are exercised to the discerning of good and euill was committed to Bishops as of greater difficulty then the office or preaching giuen to Priests and is a spirituall grace or guift giuen by imposition of handes to spirituall men according to that of the Apostle Neglect not the grace that is in thee which is giuen thee by prophecy with imposition of the handes of Priesthood Therefore as power to minister Sacraments is proper to Priests so also to iudge of Controuersies is proper to Bishops lawfully ordained by authority successiuely descending from the Apostles For which cause to Priests and Prelates not to Kings and Princes it is sayd Thou shalt seeke the law out of the mouth of the Priest My wordes shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seedes seed for euer I will giue you mouth and wisedome which all your aduersaryes shall not be able to resist It is not you that speak but the spirit of my Father which speaketh in you He that heareth you heareth me He that knoweth God heareth vs. He that is not of God heareth vs not sayth one of the spirituall Pastours for which guift Caiphas prophesy was a guift of his functiō or priesthood according to S. Augustine though his ill life was the cause of ignorāce of what he prophesyed Lastly because many inconueniences and absurdities would follow if this authority were annexed to the kingly Scepter not to the priestly function for it would follow that Fayth could not continue one and the same neither in all persons nor in all tymes nor in all Countryes because Princes in all tymes and places are of disposition various in iudgement different in faction opposite and in subordination neither depending one of another nor alwayes respecting Religion or Religious persons more then may besteed them for their temporall and priuate endes and vses Wherefore as Ieroboam of old and Queene Elizabeth of late did relinquish the old and introduce a new Religion for reasons more politicke then diuine rather to establish their doubtfull titles then religiously to serue God so would Kinges by vertue of this their authority if it were in them either in policy or vpon affection be still altering Religions and setting vp new most for their owne endes and dispositions by which we should haue as many alterations of Religion as of Kinges and as many Churches as are Kingdomes and as great opposition in Faith as is in States and Common-wealthes All which may appeare by an example in Englād where while the authority in iudging in matters of faith was in the Prelats religion continued 900. yeares the same from Ethelbert till Henry the eight but after that power of iudging was assumed to the scepter by King Henry the 8. the supremacy by one the same King was in three yeares thrice changed from the Pope to the Clergy from the Clergy to the Archbishop from the Archbishop to the King and afterwards as many religions were a new broght in as Kings were a new crowned to wit one by King Henry another by King Edward a third by Queen Mary a fourth by Queen Elizabeth a fifth of Puritans would haue been vnder the same Queen if power had not preuented it and what may be yet lies in the power of the King and Parlament It would also follow that a man should be obliged alwayes to follow the religion of the King to change with the King and so should not be obliged to be certaine of any or to dy or suffer for any religion but should belieue and preach obserue and practice what the King prescribes
reuelation thus proposed we settle our last resolution of fayth and the certainty of it as vpon the former credible motiues or humane fayth we setled our preparation or acceptation of fayth and the credibility of it Now if we compare or apply these togeather it will euidently appeare that in neither is committed any Circle because the former that is the acceptation depends vpon credible motiues which are as the Samaritan womans word making it seeme probable that Christ was the Messias and the later that is the assent to Fayth dependes â—pon diuine reuelation which is as our Sauiours word reuealing to them that he is the true Messias and so both haue seuerall grounds and principles on which they depend the one credible testimonies the other diuine reuelation wherby comparing them togeather no appearance of any circular proofe can be found betweene them For the actuall assent and beliefe it selfe whereby we infallibly belieue the mysteries reuealed though we belieue the verity of Scripture reuelations by the authority of Church proposition and Church proposition for the authority of Scripture reuelation whereby Scripture reuelation doth giue vs testimony of Church proposition and againe Church proposition of Scripture reuelation Yet that this reciprocall testimony and proofe is not any proper and vitious Circle is proued First because it is in diuerso genere causa in diuers kinds of causes which before out of Aristotle is admitted for good and lawfull for the testimonyes of Scripture reuelation to the infallibility of Church proposition is causall as a cause and that formall why we belieue and assent to Church proposition But Church proposition is only conditionall as conditio sine quae non to know Scripture reuelation and so they are reciprocall in a different manner of proofe the one that is Scripture à priori as including diuine reuelation the other that is Church à posteriori required only as a condition The former as a formall precedent cause the latter as a subsequent annexed condition Both of them not much vnlike to our Sauiours testimony of S. Iohn Baptist and to S. Iohns testimony of our Sauiour the one as of God and infallible the other as of an holy man credible or to the testimony of our B. Sauiour the woman to the Samaritans the one as giuing certainty the other as proposing credibility of his being the Messias Or to the former example of rationale and risibile of the Sun-shine and the Day of the Vapours and Raine of the opening the Window and the entring of the Wind. All which reciprocally proue one another as the cause and the effect or as seuerall causes And all which doe much resemble the testimony of Scripture to the Church and of the Church to the Scripture which is likewise in a seuerall kind of causality and a different manner of probation Secondly because this reciprocall proofe is not ad omnino idem as Aristotle requires to a proper Circle that is the one is not the totall and sole cause of knowing the other For Church proposition is not knowne only by Scripture reuelation and no other way but also by other proofes signes and credible testimonies conuincing that Church authority is necessary and infallible to distinguish true sense of Scripture from false and to end Controuersies about Scripture And therefore as Aristotle admits that though the premises haue proued the conclusion yet the conclusion may againe proue the premises that in eodem genere causae so that the conclusion be proued by another medium then by the premises So though the Scripture reuelation proue Church proposition yet Church proposition may againe reciprocally proue Scripture reuelation so it be knowne by another meanes as we see it is then only by Scripture reuelation for this according to Aristotle is only an improper Circle and not a bad and vnlawfull Circle Thirdly because this reciprocall proofe is not to one the same person who is ignorant or doubtful of both but to diuers persons and such as suppose the one For to a Catholike who admits as belieued Church propositioÌ„ we proue by it Scripture-sense or reuelation and so an vnknowne thing to him by another thing supposed and knowne to him but to a Protestant who admits as by him belieued Scripture reuelation we proue by it Church proposition so to him a thing vnknowne by another more knowne But to a Pagan who admits neither Scripture reuelation nor Church proposition we proue neither of them one by another but both the one and the other by other probable motiues and credible testimonies more agreeable to his natural capacity and by them persuade him first to accept as credible Church proposition and by it Scripture reuelation by which Scripture and Church or scripture expounded by Church we persuade him to assent and belieue the articles reuealed In all which we proue ignotum per notius the vnknowne by the more knowne to him and so preparing him to giue credit to one do by that induce him to belieue the other By which meanes we still proceed from a thing knowne to an vnknowne to that person and so auoyd the Circle and begging of the question into which the Protestants runne and there sticke fast In which note the difference betweene them and vs for they proue reciprocally and circularly the Scripture by the spirit and the spirit againe by scripture in the same kind of proofe to wit formally as shal be shewed We proue scripture by Church and Church by scripture in diuers kindes of cause to wit the one causall and the other conditionall as is shewed 2. They proue the one by the other no otherwise knowne then by the other as the scripture by the spirit which spirit is only and by no other meanes knowne then by scripture and é contra as shal be shewed But we haue more means to know the Church then by scripture as is shewed 3. They proue one by the other to the same person to wit the Protestant doubtfull of both we to diuers persons who suppose belieue the one so ad hominem by that we proue the other Al which as it is true as presently shal be shewed so it shewes an apparent difference between the Protestant circular maÌ„ner of proofe of scripture by spirit and of spirit by scripture and of our Catholike improper Circle and lawfull manner of proofe of scripture by Church and of Church by scripture And thus much to cleare the imputation layd vpon Catholikes for their circular manner of proceeding in their proofe of scripture by the Church and of Church by scripture The Protestants diuers manners of Circles SECT III. SVBDIV. â— The Circle betweene the Scripture and the Spirit IT remaynes to shew that the Protestants doe seuerall wayes fall into this vnlawfull Circular manner of probation for which we may note how the Protestants for their doctrine of fayth iustification and saluation do make this gradation concatenation
and cleane and bright like to heauen Secondly how can they in the first petition say Hallowed be thy name and hope that they by true loue honour and obedience to God can sanctify and make holy his name by their life and actions who belieue that euery action they do euen the best they can do is a sinne and that mortall damnable Surely to pray that by actions which are prophane we may sanctify Gods name that by workes which are offences to God we may please God that by deedes which are damnable and deserue hell we may prayse God and deserue heauen is a prayer not only so hoplesse as it is not possible but also senslesse that no reasonable man can be imagined to make it Thirdly how can they wih confidence say Thy kingdome come that is that Christ may raigne as a King either in his Church by fayth or in the faythfull by grace or in heauē by glory who belieue and professe that Christ was not able to preserue his Church for so many ages togeather without errour of Antichristianity and Idolatry no not so much as in extancy or visibility nor yet hath power by grace so to raigne in any his seruants as to maister any sin or temptation to sin or to performe any one commandement or to do any one action which is iust and not sinnefull Surely weake is that King poore is that Kingdome where neither the King hath power to protect his subiects from the inuasion of the enemy nor the subiect hath ability to performe any action which may tend to the honour and seruice of the King Againe what needes any man to pray that either Christ may raigne in him by grace present or that he may raigne with Christ in glory to come who is certaine and sure by his speciall fayth as all Protestants say they are that both he is for the present in state of Gods fauour and also shal be for the future in state of glory in heauen Surely he that belieues this needs not to pray either for pardon of sinnes which he is sure are pardoned or for his obtaining heauen which he is sure to obtaine Fourthly how can any one in the third Petition say Thy will be done in earth as it is in heauen Vnderstanding that Gods will should by vs be performed in doing good deedes and auoiding bad that we should conforme our selues to the will of God both in the materiall obiect by doing that which he will haue done and in the formall by doing it both for the end and after the manner as he will haue it done who belieues 1. That man hath no freedome or power to worke the will of God 2. That Gods will is wrought in euery action as well bad as good 3. That the will of God in performing his commandements is impossible 4. That good workes in this life are neither meritorious nor necessary nor yet possible 5. That in earth euery man and euery action of his is sinnefull and vncleane and in heauen euery Saint Angell and euery action of theirs is good pure and perfect For as it is needlesse to pray that Gods will be performed which ineuitably shal be performed both in good and bad actions in which man hath no liberty or power so it is bootlesse to pray that men may either be freed from sinne or may do good workes or may fullfill Gods commandements or may do his will in earth as Saints and Angels do it in heauē because according to their beliefe all this in this life is impossible and neither euer was nor euer shal be by any at any tyme performed In vaine therefore is it for vs to pray that we may conforme our selues to the will of God either in the affirmatiue precept in doing that which he commaunds or in the negatiue precept in omitting that which he forbids either in the materiall obiect in doing what he commands or in the formall in doing how and why he commands sith both and all are either necessary and so must be done or impossible and so cannot be done Fifthly how can any man say Giue vs our dayly bread Vnderstanding either of temporall sustenance for the reliefe of the body or of Sacramentall food the body and bloud of Christ who belieues either that the decree will and ordinance of God doth impose an infallible and an ineuitable necessity vpon all things whereby all thinges necessary wil be prouided for vs as God hath ordayned without our prayer or that the Eucharist is not the true body and bloud of Christ but only a figure or signe of it because the beliefe of the former takes away all necessity of praying for temporall sustenance and the misbeliefe of the latter opposes all desire of the supersubstantiall bread of the body of Christ in the Eucharist Sixthly how can any man with confidence say Forgiue vs our trespasses as we forgiue them that trespasse against vs Vnderstanding by trespasses his debts or sinnes by forgiue remit or take away the same For if Fayth be precedent and presupposed to prayer as it is for els how can we as we ought with fayth and confidence aske and pray and the same faith as they say doth assure vs by a certaine and infallible perswasion that our sinnes are already forgiuen or not imputed then surely in vaine needlesse yea foolish is our petition to haue them remitted or not imputed 2. If euery good worke be a sinne as they defend and that mortall then by sinne and that mortall such as is the saying though neuer so deuoutly of this prayer and petition is sinne remitted and so comitting of sinne should be a meanes to obtaine remissiō of sinne which is most absurd as though the committing of a new offence should be a motiue to pardon the old 3. If no sinne be remitted in this life but only couered and not imputed then in vaine and hoplesse is our prayer for remission and taking away our sinnes as of a thing impossible and needlesse and bootlesse is our prayer for the not imputation of the same because as before in the elect they are already not imputed in the reprobate they neuer shal be imputed either therefore fruitlesse and hopelesse as a thing impossible is the remitting and taking away of our sinnes or needlesse fearelesse as a thing certaine is the not imputation of the same by this petition demanded sith the one is impossible to be obtained and the other is certainly already possessed and enioyed needlesse therefore or hopelesse is this petition of forgiuenes of our sinnes by their principles Seauenthly how can any man with confidence in the sixt petition say Lead vs not into temptation that is into no danger or occasion of sinne into no consent or act of sinne to to come who belieues 1. That God wills and workes all sinnes and occasions of sinnes 2. That as he hath already decreed so euery action and