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
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
contrary to S. Paul who doth assigne for one of the guifts of gratiae gratis giuen which is not common to all the guift to discerne spirits thereby also do open gappe to all confusion and dissentiō and thus faile not only in the meanes how but also in the persons by whome spirits are to be tryed Out of all which I reason thus That spirit which we are forewarned not to belieue which is to be tryed by another spirit and that spirit by another in infinitum That spirit into which Sathan transfigureth himselfe deceauing many and making many false Prophets and rauenous wolues That spirit which brings in Sects of perdition drawing many out of the Church which causeth so many to blaspheme the way of truth to walke in concupiscence to contemne dominion to allure vnstable soules to promise liberty to speake proudly to depraue Scriptures to turne from the Commandement and to draw disciples after it That spirit which cannot be discerned whether it be the spirit of God man or the Diuell whether of truth or falshood of wisedome or giddines and in regard it hath so great similitude in effect and operation one with another That spirit I say cannot be an infallible rule and iudge to interprete Scripture iudge of fayth decide controuersies and direct euery man in the way of his saluation this is euident and needs no proofe But such is the priuate spirit which euery priuate person and sect-maister challenges to himselfe as is before proued and by experience confirmed in that euery Heretike ancient or late hath by force of it separated himselfe from Gods Church broached so many blasphemous opinions contemned so highly all Church-authority promised licentious liberty of the Ghospell depraued so fowly holy Scriptures and drawne so many into perdition after them all which shall more at large afterwardes be confirmed Therefore it doth follow that this priuate spirit cannot be a rule of fayth able to assure and secure euery one in his beliefe and saluation And thus much of the first proofe out of Scripture against this priuate spirit Out of 2. Pet. 1.20 making the same spirit authour and interpreter of Scripture SECT II. THE second proofe is out of S. Peter who 2. Pet. 1.20 prouing the power and present cōming of Christ first by the eye-witnesse of some in his Transfiguration next by a more firme testimony in respect of the Iewes that is the holy Scripture which he commends for the effect which is to lighten as light in a darke place and for the authour which is the Holy Ghost hath among the rest these wordes Vnderstanding this first that no prophecy of Scripture is made by priuate interpretation for not by mans will was prophecy brought at any tyme but the holy men of God spake inspired with the Holy Ghost In which wordes S. Peter makes first a serious premonition Vnderstanding this first as a point of principall and important consideration Secondly he layes downe his assertion in wordes plaine powerful against this priuate spirit That no prophecy of Scripture that is no sense and meaning of Scripture for so are they called some Prophets because they did expound the secret hidden mysteryes of Scripture and foretell the ioyes of heauen to the iust as S. Ambrose and S. Anselme with all others do expound it is made by priuate interpretation that is according to S. Chrysostome Not by the spirit which many bragge of as the spirit of God but falsly pretending it do speake that which is their owne According to S. Clement Not according to the proper vnderstanding of our owne wit Yea according to Caluin Not by our owne proper sense for what we produce out of it is prophane The sense therefore according to the plaine wordes and generall consenting interpretation of all is No priuate spirit of any priuate man expounding Scripture according to his owne priuate sense and proper conceit and fancy is a fit meanes to interpret Gods holy word of which thirdly he giues this reason because not by mans will or by any selfe seeming humane conceit was prophecy brought at any tyme that is the sacred and holy sense of Gods holy word neuer at any tyme brought forth and penned but the holy men of God the Prophets and Apostles spake and dictated what they wrote inspired with the Holy Ghost that is Because the Holy Ghost was the author of the wordes and sense of holy Scripture in the mouth and handes of those who first penned it Therfore must the same holy Ghost be the expositour of the sense of it in the mouthes of them who rightly vnderstand it And this to be the true sense of this place witnesse besides the former testimonies not only the Rhemists Bellarmine and others but also Caluin himselfe saying The spirit which spake by the Prophets is the only interpreter of himselfe Out of which place and wordes I inferre first that as the true text of Scripture it selfe so also the true sense and meaning of it is a meane and ground of Christian religion first and principally to be knowne Secondly that this true sense is not to be made by any priuate interpretation of the priuate spirit of euery priuate person Thirdly that it is to be made by the same spirit of God which was the first authour and dictatour of it And out of this inference and euidence of wordes I argue thus That spirit which must be the true and infallible interpreter of holy Scripture is and must be the same which was the first author and writer of it as is heere proued but that spirit which first wrote the text of holy Scripture was not a guift or spirit communicated to euery priuate person though faythfull but only to the Prophets and Apostles the first and prime pillars and Pastours of Gods Church as is euident Therefore this and the same spirit or guift which is giuen to expound the same scripture is not a spirit giuen to euery priuate belieuer but only to the Pastours and pillars of Gods Church who as they are the successors of the former first pillars and Apostles so also they receaue the same spirit to interprete the same Scripture which their Predecessours wrote As therfore the true spirit resided chiefly in the first Pastours pillars of Christs Church to write holy Scripture so also the same spirit resides chiefly in their succeeding Pastours and Prelates to expound it and not in euery faythfull and simple belieuer who can only read it Out of 1. Cor. 12.18 prouing the interpretation of of Scripture to be a guift gratis giuen not common to all faythfull SECT III. THE third proofe is taken out of those places of Scripture which attribute this guift of interpreting Scripture not gratiae gratificanti or to iustifying grace which is common to all faythfull belieuers and adopted children of God but gratijs gratis
seriously discussed may suffice to satisfy the Reader that in their iudgement this priuate spirit is an vnfit Interpreter of holy Scripture and an vnable iudge to decide matters of Fayth Secondly we may note that though none of the ancient Fathers did in particuler write of this subiect nor yet on set purpose confute it yet these sayinges and sentences of theirs sought and picked out as so many dispersed flowers of their seuerall gardens and coupled togeather as into one nose-gay may serue for a taste of their generall opinions iudgement in this matter especially since their assertions were neuer contradicted nor their persons euer censured by any for them Thirdly we may note that those Fathers who doe either attribute this prerogatiue of interpreting Scripture to the Church or Pastours of it as the most cyted by Bellarmine before quoted doe or derogate the same from all humane and proper wit and iudgement as some of these heere cyted in their words do do both of them as much as if in expresse tearmes they had done it condemne this priuate spirit and power of it as incompetent for a Iudge of Fayth 1. because they who interprete Scripture and assigne the Fathers Councells or Church for approued and authorized Iudges in this case must needs condemne those who forsake them and oppose themselues and their iudgement against them which all they doe who rely vpon their priuate spirit and prefer their iudgement of it before the iudgement of the Church and Fathers 2. Because all who are guided by this priuate spirit and rely vpon it doe in effect rely vpon their owne iudgement and opinion and so either erroneously mistaking themselues or abusing the spirit do insteed of the spirit of God make their owne conceit fancy or imagination the iudge and vmpire of all These being supposed we will descend to particulers and cyte some of these Fathers and their testimonies in thei◠seuerall ages First therefore to begin◠〈◊〉 the first age of the Apostles to descend downe 〈◊〉 S Clement the scholer of S. Paul and coetaneall with the Apostles sayth It is to be obserued that when the law of God is read it ought not to be read or vnderstood according to the meaning of euery mans owne wit for there are many thinges in holy Scripture which may be wrested to that meaning which euery one volūtarily presumes to frame to himselfe but this cannot be Loe the sense which euery ones wit and iudgement which they call their spirit presumes to frame cannot be a true and infallible sense of Scripture In the second age Irenaeus a Doctour and Martyr whō S. Hierome calles Virum Apostolicum an Apostolicall man speaking of the Heretiks of his tyme sayth Euery one sayth that his owne fiction which he hath deuised of himselfe is wisedome that he vndoubtedly vnspottedly and sincerely doth know the hiddē mysteries These Heretikes made the inuention of their own braine the vndoubted spirit of wisedome to vnderstand the hidden mysteries of Fayth Tertullian speaking of Heretikes who differ among themselues sayth Euery one doth tune what he receaues according to his owne liking in the same manner as he who taught them made it according to his owne liking Againe shewing that diuersity of doctrine brings corruption of scripture he sayth They who are resolued to teach otherwise then the Church must change the meanes of doctrine that is scripture since how came the heretikes to be strangers and enemies to the Apostles but by the diuersity of doctrine which euery one according to his owne liking either made or receaued Againe VVho are rauenous wolues but subtill senses and spirits that lye close to molest the flocke of Christ VVho are false Prophets but false Preachers VVho are false Apostles but adulterous Ghospellers Againe He is to be counted an Heretike who forsaking that which was first doth choose to himselfe that which was not before Againe Heresy is called in Greek of Election by which one chooseth to beginne or follow it therefore S. Paul sayd that therefore an Heretike was damned because he chose to himselfe that for which he is damned It is not lawfull for vs to introduce any thing vpon our owne opiniō nor to follow that which others introduced vpon their owne opinion And he calles Adams sin an Heresy because he chose it rather vpon his owne then Gods election Heere are deceitful spirits euery one 's owne spirit liking will purpose resolution opinion and election described to be that which makes men Heretikes and strangers from God rauenous Wolues false Prophets and adulterous Ghospellers and damned Heretikes and changes the sense of Scripture Out of which the same Tertullian affirmes That heresy is a matter of humanae temerity not diuine authority which alwayes so amends the Ghospell vntill it corrupt it That all doctrine is true not which came from a priuate spirit but which agrees with the Apostolicall mother and originall Churches and that is without doubt to be held which the Church receaued from the Apostles the Apostles from Christ Christ from God all other doctrine is preiudicated as that which sauoureth against the verity of the Church of Christ. Againe That to deale with Heretikes by Scriptures is but to turne ones stomacke or breake his braine to loose his speach by contending to rayse choler by hearing their blasphemy since what the most expert Scripturist can alleadge they will deny and what he denies they will defend eyther by denying Scripture or by adding or detracting from it Valentinus sayth he receaued that which was most for his purpose and formed the Scriptures to his owne opinions but not his opinions to Scripture And so as S. Augustine saies They contend not for the true meaning of Scripture but for their owne opinions making that which is the opinion of their owne to be the meaning of Scripture In the third age Clemens Alexand. in his learned bookes Stromatum which he wrote according to Baron anno 204. shewing not only that Heretikes alleadge Scripture but also how they vse it sayth Though they who follow heresies presume to vse the propheticall Scriptures yet they neither vse all of them nor these they vse entirely but choosing those sayings which are doubtfull they draw them to their owne priuate opinions This is one of the chiefest sleightes of this their priuate spirit to wrest doubtfull sentences to their owne aduantage make that which is vncertaine in it selfe certaine and a point of Fayth In the same age S. Cyprian that Doctor suauissimus Martyr beatissimus as S. August calles him speaking of some whome the Diuell leades from one blindnes of the world to another darkenesse of errour sayth They call themselues Christians and while they walke in darknes they thinke they are in light the Diuell flattering and deceauing them who transfigures himselfe into an Angell of light
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
from the departure till the diuision of the land and also 40. of Samuel and Sauls raigne 40. of Dauids togeather with 4. of Salomons raigne which in all make 134. as they are collected out of Scripture there remaines from the departure out of Aegypt till the building of the Temple not 450. years as S. Luke relats but only 345. 3. About the raigne of Ioram King of Iuda and Ochozias his sonne after him for Ioram began to raigne when he was 32. years old raigned 8. years which for his whole life is 40. yet Ochozias his sonne who succeeded him is sayd to haue beene 42. yeares old when he began to raigne 2. Para. 22.2 by which he being 42. yeares old when his Father dyed being but 40. should be two years elder then his Father who begat him a question to S. Hierome inexplicable 4. About the raigne of Ioachim or Iechonias King of Iuda who is sayd 2. Paral. 36.9 to haue beene but eight yeares old and 4. Reg. 24.8 to haue beene eighteen years old both of them when he began to raigne 5. About Ioram King of Israel who is sayd to haue begun his raigne 4. Reg. 1.17 in the second yeare of Ioram King of Iuda and yet 4. Reg. 3.1 to haue begun the same in the eighteen yeare of Iosaphat who was Iorams Father and raigned 25. yeares 6. About the supputation of tyme as it is counted by the raigne of the Kings of Iuda and of Israel for from the beginning of the kingdome of Israel in the first of Roboam King of Iuda till the end of the same in the sixth of Ezechias when Samaria was taken are 260. yeares according to the raigne of the Kinges of Iuda and yet in the same tyme according to the raigne of the Kinges of Israel are only 240. yeares To all which if we adde the difficult places which according to S. Peter are in the Epistles of S. Paul as for example how are to be interpreted that of 1. Cor. 3.11 Gold siluer hay stubble the day of our Lord fire and to be saued by the fire That of 1. Cor. 15.29 How to be baptized for the dead That of Hebr. 6.4 It is impossible for those that fall to repent If we adde the difficult places which in the Euangelists are hard as for example in S. Marke who cites the Prophet Esay for Malachy In S. Matthew who cites Ieremy for Zachary In S. Luke who adds a generation of Cainam to the same cyted by Moyses and makes 40. Generations from Dauid to Christ where S. Matthew makes but 28. In S. Iohn who maks the day of Christs Passion the day before the festiuall day the rest of the Euangelists the day of the feast If we add the difficult places of which many holy and learned men of ancient time doubted sent for explication some to S. August as Marcellinus a Noble man and Martyr Volusianus gouernour of Rome and Paulinus Simplicianus Euodius and Honoratus all Bishops Some to S. Hierome as Marcella and Principia Suna and Fratella Hebidia and Algasia noble and religious women as Vitalis Dardanus Euagrius Damasus holy and learned Bishops And lastly if we adde all those places which all ancient and moderne Heretikes haue in so many articles of fayth abused and corrupted for the establishing of their new inuented heresies If I say we adde all these to the former it will by them appeare that the priuate spirit in euery man can be neither a competent nor yet a sufficient meanes to expound and interprete the true certaine sense of Scripture neither in places difficult to be vnderstood nor in points necessary to be belieued And this is the first kind of reason drawne from the nature of scripture against the priuate spirits interpretation of it SVBDIV. 2. By reasons drawne from the priuate spirit which should expound Scripture SEcondly other reasons are drawne from the nature and condition of the priuate spirit which whether it be in a priuate person who wants lawfull ordination and authority or in publike Doctour Pastour or Bishop who diuided by heresy or schisme doth not conforme his spirit to the comon spirit of Gods Church and generall rule of Fayth yet that it cannot be a competent Iudge of fayth and decider of controuersies is proued by these reasons First because this priuate spirit is excluded as vnable and vnfit to interprete the scripture and that by scripture it selfe for S. Peter hauing commended the propheticall word or the wordes of Scripture made by the Prophets as being a candle shining in a darke place doth giue this Caueat as principally to be vnderstood that the sense of it is not to be made by any priuate interpretation that is though the scripture be a light yet as it is a light not to Gentils Iewes or Infidels who vnderstand it not so it is not a light to Heretikes who by the priuate spirit make a priuate interpretatiō of it why Because by mans will Prophesy was not at any tyme brought but the holy men of God spake inspired by the holy Ghost that is as the holy men of God the Apostles inspired by the holy Ghost spake and dictated the word of God when it was made so the interpreters of the same word ought not to bring in any exposition of the same word of God vpon their owne will and sense but vpon the inspiration of the same holy Ghost when by them it is interpreted so that we should receaue the sense of scripture from the same spirit from which we receaued the text of Scripture As therefore no priuate spirit but one and the same spirit of the Prophets and Apostles of Christ made the scripture so no priuate spirit but the common spirit of Pastours and Prelates of Christs Church should determine and iudge of the sense of Scripture Of which place and others see more in the first Chapter Secondly because as truth and faith is not priuate to one nor singular in any but common to all and generally receaued by all the faithfull for so saith S. Augustine Thy truth O Lord is neither myne nor this mans or that mans but all mens whom thou callest publickly to the Communion of it terribly admonishing vs not to haue it priuate least we be depriued of it for whosoeuer will challenge that as proper to himselfe which is giuen as common to all and will haue that only to himselfe which is for all men that man is driuen from the common to his owne that is from truth to falshood so also the spirit of truth is not priuate to any one but common to all the faithfull for if the spirit of the teacher be not common with the spirit of all teachers it is not a spirit as it ought to be which is one keeping an vnity of spirit in the bond of peace making mē of one mind in one spirit labouring together
so generally receaued or strongly confirmed by all authority of any Church Tradition Councell or Fathers and deuise a new one of his owne inuention and therby wil build a new fayth and religion which it perswades the followers to be the only way to truth and life Fourthly the spirit of euery Catholike will deliuer his owne interpretation only as probable and submit himselfe to the censure and iudgment of the spirit of the Catholike Church captiuating with S. Paul his vnderstanding to obedience of Fayth The Protestants spirit will auouch their interpretation as certaine infallible and of Fayth and all with that obstinacy that no reason or authority shall remoue them from it or alter their opinion in it Fifthly the spirit of a Catholike being setled groūded in a certainty of Catholike and Apostolike fayth will expound Scripture according to the rule of the same for the illustration or confirmation of the same fayth as it is generally receaued but will not ground himselfe and his beliefe in his owne exposition nor perswade and introduce a new beliefe vpon the same The Protestant spirit will ground it selfe and his first beliefe vpon his owne exposition and by the same perswade others to forsake their old fayth and to follow a new and so change the ancient religion for a nouell opinion grounded vpon a new exposition of any text of Scripture framed according to the fantasy of the priuate spirits conceit And thus though Catholike Doctours and Pastours haue the spirit of God to expound holy Scripture as much and more then the Protestants haue yet they vse apply it either to schoole-questions and manners only or as probable and credible only or if to doctrine of fayth they apply it either to illustrate and confirme their fayth or if to ground and settle it they square it according to the rule of fayth the practise of the ancient Church the decrees of Councells and the consent of Fathers All which the Protestant Doctour in the setling and resolution of his Fayth reiects and relies his fayth vpon an exposition of scripture grounded only vpon his owne proper and priuate conceit The obiections answered SECT II. THE Obiections which the Protestants Luther Melancthon Brentius Magdeburgenses Musculus Whitaker other Protestants do vsually make for the power and authority of this their priuate spirit to expound scripture are drawne some from those places which affirme the interpretation of scripture to be a guift that gratis and freely bestowed others from those places which require reading prayer or meditation in euery one for the obtaining of this gift Of the first sort are these and such like First they obiect those places where the guift of Prophecy or interpretation of speaches is attributed to the operation of one and the same spirit which deuides to euery one as it will Where also Prophecy that is interpretation of scripture preaching is giuen to the Faythfull if all doe prophecy Euery one hath a Psalme hath a reuelation hath a tongue hath an interpretation Let Prophets two or three speake and the rest iudge You may all one by one prophecy that all may learne and all may be exhorted Therefore euery one who hath the spirit and grace of God hath the gift to interprete scripture To which is answered 1. That in all those places S. Paul speakes of guifts extraordinary and gratis giuen for the tyme such as are the guift of languages the curing of diseases foretelling thinges to come and interpreting of obscure reuelations or mysteries which were bestowed only for a tyme and as personall vpon the Apostles and first belieuers with whome they decayed and ceased not of any guifts ordinary and generall which are to be permanent in the Church and common to all faythfull Therfore these places can make nothing for euery faythfull persons power and ability to expound scripture that so certainly that vpon it he may build his fayth and saluation 2. These guifts are not giuen any one of them to all persons nor yet all of them to any one person and that for all ends vses for the guifts are giuen according to the measure of fayth according to the measure of the donation of Christ according to the rule of Fayth Therefore all these guifts are not alike giuen to euery one but so distributed that some are Apostles some Prophets some Euangelists others Pastours and Doctours and not all Apostles not all Prophets not all Doctours not all workers of miracles speakers with tongues or interpreters of speaches Therfore all and euery faythfull person hath not the guift of interpreting and expounding scripture but those vpon whome by speciall guift or function it is bestowed 3. They who haue this guift and the spirit of it haue it as subordinate and a part or parcell of the spirit of Gods Church by which it is to be directed not as opposite singular or independent of the same or of any one but themselues for so was the spirit of the Prophets subiect to the Prophets That is as S. Chrysostome expounds it that both the Prophet and his guift was subiect to the colledge or company of the Prophets which is the whole Church and the spirit of euery member is applyed to the vse and benefit of the whole body What spirit therefore is priuate and proper as of it selfe and either diuided from the head or not subordinate to the whole body of the Catholike Church and applyed to the vse and benefit of the same that spirit is not the spirit of vnity and peace but of diuision and dissention and so not the spirit of God who is not the God of dissention but of peace but of Sathan whose kingdome thus by spirits deuided will be made desolate and such is the spirit of all Protestants as is before fully declared According to which groundes are answered and explicated in particular all places which are obiected for this spirits authority As first That one and the same spirit doth work all these deuiding to euery one as it will is spoken first of reuelations and guifts extraordinary called gratis giuen not ordinary and permanent in the Church of God such as is this guift of interpretation of Scripture Also it is spoken of persons priuate the vulgar sort vpon whome this extraordinary guift is sometymes bestowed not of the Councels and Prelats to whose function as proper to it this guift or promise is annexed And if any priuate persons haue had this extraordinary guift as Amos a sheepheard Debora a woman who in the old Testament were Prophets and Origen who not yet a Priest was a Doctour and interpreter of Scripture they were priuiledges extraordinary and a few only which make not a generall rule for all and what they taught they taught not as Maisters who did either arrogate to themselues any proper authority or did teach any new doctrine or
did refuse any subordination to Superiour authority but did it either to the consolation of themselues or to the instruction and confirmation of others and all according to the rule of fayth and common receaued doctrine In which manner any though not yet called and hauing a talent sufficient may as before presume to interprete holy Scripture and deliuer the sense of it to others though he haue not yet the grace of holy Orders nor Pastorall or Episcopall function Secondly That of Rom. 1.26 hauing gifts according to grace which is giuen to vs differēt whether prophecy according to the reason of faith or ministery in administring is not so meant that euery one according to the proportion of his faith hath the gift of prophecy or interpetation of scripture but that euery one who hath these gifts should exercise them according to the talent and guifts bestowed on them not presuming to be wiser then he ought but to be wise vnto sobriety and according to the measure of the donation of Christ and not to intermedle in anothers office and function as to instance in the Apostles example he who hath the ministery proper to Deacons and inferior orders which was to distribute almes and to take care of the poore is not to medle in the function of Bishops which is to preach and instruct in doctrine of faith to conferre orders but euery one according to the reason or measure of faith that is not of his infused and supernaturall faith by which he is disposed to grace but of his gift of vnderstanding of scripture and of high mysteries of beliefe is to proceed in his function to vse that talent bestowed vpon them to the profit of the whole body Which gift also as it is not a property inseparably annexed to grace for many who are in state of grace are destitut of this guift others who are not so holy but for life wicked often haue the benefit of it so it is not vsually bestowed vpon the vulgar and common sort of people but is proper to Ecclesiasticall persons of whose function are two sorts that is Episcopall to preach and explicate holy scripture and Diaconicall to minister in externall function of giuing almes seruing the poore and the rest as is by the Apostle heere expressed in which euery one remaining in his vocation in which he is called is to exercise his owne office and function For as saith S. Hierome It is not for euery one to try gold and expound holy scriptures to tast wine and vnderstand the Prophets and Apostles And as saith S. Paul All are not Prophets nor Apostles nor Doctours but some Prophets some Apostles some Euangelists some Doctours till the consummatiō of the world And so some to whom by their function it belongs not all faithfull of what sort soeuer haue this gift of interpretation of scripture bestowed on them Thirdly those places of 1. Cor. 14. are vnderstood as the whole Chapter is neither of any ordinary and infallible interpretation of holy scripture nor yet of any solemne and publicke office sacrifice or benediction of the Masse much lesse of any guift ordinary common to al euery faithfull person either for vnderstanding of scripture or for hearing the solemne seruice of the Church as all expositours both ancient and moderne do confesse the very words of the text do conuince but of priuate praiers and praisings of God in Hymnes Canticles and spirituall songes and of priuate guifts of speaking with tongues and prophecying or interpreting of holy scripture and exhorting for mutuall consolation and instruction one another All which as they were guifts gratis giuen rare extraordinary singular yea and miraculously bestowed vpon seuerall persons of sundry sorts in the particuler congregations and assemblies of the faithfull in those times and only for that present time and not to continue in the Church so an order and methode is here prescribed in the vse and exercise of these guifts by the Apostle that al may be done honestly and according to order without confusion and to edification specially of Infidels not yet conuerted to whom cōming to heare the exercises of the Christians these were signes and testimonies of the spirit of God among Christians Whereupon it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thy proper and priuate benediction and the Prophets did speake somtimes in languages which neither themselues nor the auditours vnderstood as v. 13. and 14. is expressed where the speakers are willed to pray that they themselues may vnderstand and the prophecying or interpreting of high misteries is preferred before the vnknowne not vnderstood languages For which we may note out of the auncient writers Iustine Martyr and Tertullian who liued in the age of the Apostles that the times then so requiring it at the first begining of the Church this order was obserued in the meetings of Christiās which were then for the place priuate as in time of persecution that is 1. The Psalmes were sung 2. The Prophecies and scripture was read 3. The sermon was made by the Bishop 4. The sacrifice which consisted in the oblation consecration communion Canon some short prayers was offered 5. The Communion was giuen to all 6. Some did sing Hymnes and Psalmes of praise and thankesgiuing others did Prophecy speake of high mysteries and shew their guift of languages 7. Others more spirituall did as they were inspired by speciall guifts interpret and expound scripture which was vsed euen by women And lastly they concluded all with an Agape or banquet of charity and hymnes of praising God so brak vp the assembly Which practise as it was only for that time and in time when these extraordinary and miraculous guifts were bestowed for it was not obserued in the future setled times of the Church so with the cessation or ending of those guifts the order and manner partly ceased partly was changed into a set order forme for succeding times which conformably is obserued by our present Church in practise as may be seene in Cornelius vpon the 1. Cor. 14. Nothing therfore in this Chapter is intended or spoken of the generall and ordinary power and authority of all the common people and euery persons spirit to interprete scripture and iudge of Controuersies of faith 2. It is answered that the Prophecy heere spoken of is not an interpretation of Scriptures but of languages by which that which was spoken in strange languages to the admiration of Infidels for whose conuersion the guift of tongues was giuē was interpreted by this guift of prophecy in others for the instruction of the faithfull for whom this Prophecy was giuen for languages are a signe to Infidels but Prophecy to the faithfull When therfore the guift of tongues ceased this guift of Prophecy also ceased as being giuen only for the interpreting of tongues 3. The matter and subiect both spoken by tongue and
profundity of holy scriptures that though his wit was better his leasure more and his diligence greater yet he might from his child-hood tiâ—l his old age profit in the vnderstanding of them not for that so much of them as is necessary to saluation is so hardly to be atteined but for that when once ones faith is grounded vpon them so many and manifold misteries remaine for the more intelligent proficients inuolued in the words and the maâ—ter that the moâ—t aged witty and industrious may say when he is become perfect then he begins For which elswhere he professes that he is ignorant of more things in scripture then he knowes Therfore only prayer meditation and study will not surfice for euery one to find out the true and certaine sense of euery place of Scripture which for euery one to assume to himselfe would not be a certainty of faith but presumption of pride And the same which is sayd of Prayer Meditation and study may be sayd of skill of tongues conference of originall texts and other places and of consideration of antecedents and consequents of phrases and the like Of which see Stapleton Which supposed the answere to all the former obiections is facile First Dauid did read and study the Scripture but he did it for his priuate consolation and meditation not for his foundation in fayth in which he was before grounded 2. Timothy did read and study them from his childhood but to learne the sense and meaning of them of his Maisters and teachers not to be iudge and censurer of them and that for his instruction in manners not for his doctrine of fayth which he receaued from his Ancestours not from his owne reading of Scripture 3. S. Peter did will them to attend to the propheticall doctrine but not to interprete it according to euery ones priuate spirit and proper interpretation which he forbids saying No prophesy of Scripture is made by priuate interpretation much lesse with a neglect of the rules and grounds of fayth or with a contempt of the Pastours and Superiours of the Church of God preferring its owne before their exposition 4. S. Paul affirmes that we must be built vpon the foundation of the Prophets and Apostles that is not only vpon the written word of the Apostles or Prophets for many had fayth and were Cittizens of Saints and Domesticals of God before any scripture or writing of the Apostles was extant and many built their fayth vpon the Apostles who writ nothing at all but vpon the doctrine and fayth reueiled to the Apostles and by them left by preaching or writing to posterity and as such by the Church proposed to vs. Out of which nothing can be inferred for making the scripture much lesse the priuate spirit interpreting it the sole or sufficient ground of Fayth Againe taking the foundation either for the doctrine or writinges of the Apostles and they who are built vpon it or for principall partes or for the body of the Church we may consider first the foundation of doctrine either in it selfe and so as being the truth reuealed it is the ground of fayth or in respect of vs as by vs it is accepted and so it relyes vpon the Pastours and Prelates of the Church by whome it is proposed to vs as reuealed and for whose authority we receaue it as reuealed Secondly we may consider the Church either as it is the whole body of all faythfull in all tymes especially after the Apostles and so it is built vpon the doctrine preached and written or as it signifies the first heads and directours of it to wit the Apostles and so it is built immediatly vpon Christ and the holy Ghost reuealing to them that doctrin and scripture which they haue left to posterity and which they preach and propose to vs and in this sense the Church that is the Apostles and first Pastours were before the doctrine was either preached or written by them so were the foundation of their doctrine and preaching of it to vs though to the rest of the faythfull the doctrine preached and written by them is the foundation vpoÌ„ which their fayth is built Which answere doth not only cleare the Scripture for hauing any priuate spirit as Iudge ouer it but also declares how the Church is built vpon the doctrine of the Apostles or Prophets taking the Prophets eyther for the writings of the Prophets in the old Testament or for the Interpreters of the Apostles writing in the new and also how the Church in the sense before declared is the ground of the Apostolical and propheticall doctrine reuealed to the Church and the first Pastours of it and by them left to vs who receaue it from them and their authority and so from the Church 5. They of Beörea did search the scriptures whether those thinges were so as Paul declared that is not so that by searching the scripture they did make themselues and their spirit iudge of the Apostolicall doctrine preached out of scripture but so that either being nor yet fully conuerted and satisfyed they would with diligence and in humility enquire further of the doctrine preached which is alwayes permitted and aduised to all for otherwise he that giueth credit quickly is light of hart or that being satisfyed they would as Catholicke Doctours do search out conferre and vnderstand those places of scripture which Paul did alleadge and thereby the more strongly confirme themselues and better satisfy others in Fayth In which as they did proceed prudently and piously and we permit and aduise euery learned Catholike to do the like so they did no more make either their spirit or the Scripture interpreted by their spirit iudge of the Apostles doctrine then if one for searching the testimonyes of S. Augustine which are cyted by Bellarmine should therby be sayd to make himselfe iudge of Bellarmine his doctrine or as one searching the places cited by Caluin to see if they be as they are by him cited should thereby make himselfe iudge of Caluin and his doctrine Which to inferre out of their actions as it is absurd so is it to inferre that the Beröeans made themselues iudges of S. Pauls doctrine out of the Beröeans seeking out the places which S. Paul alleadged 6. Our Sauiour willed the Iewes to search the Scripture it is true but which Iewes to wit those who were learned and how Not so that he would make them and their priuate spirits iudges of Scriptures or the truth found in them but that he would haue them being yet incredulous studiously to informe themselues of him being the true Messias out of those Scriptures which they belieued already to be true and to beare true witnesse of the true Messias which is no more then to persuade any Protestant to read Scriptures Fathers and Catholike authours and out of them to informe himselfe of the verity of Catholike Religion which is to search out
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
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
datis or graces freely bestowed which are speciall to some persons only and those not alwayes Saints holy men For which we may note that S. Paul 1. Cor. 12.18 of the 9. guifts of the Holy Ghost which there he recounts and of which foure to wit 1. curing diseases 2. working miracles 3. prophecy of future euents 4. discerning of spirits are transeunt motions and fiue to wit 1. Wisedome 2. Knowledge 3. Fayth 4. Kindes of tongues 5. Interpretation of languages are according to Deuines permanent habits of these I say doth S. Paul assigne 5. both them and their proper function to be about the deciding or explicating of matters of beliefe interpreting of holy Scripture that is 1. Wisedome which is to explicate the high mysteries of the Trinity Incarnation predestination and the like 2. Knowledge which is to explicate either matters of manners what we are to do and how to liue or mysteries of fayth by examples comparisons and philosophicall reasons 3. Fayth which is eyther without feare to professe and preach what is belieued or by contemplation to penetrate and explicate the deep mysteries of beliefe 4. and 5. to wit Kindes of tongues interpretation of languages which is to explicate obscure and hard places of Scripture to interprete hymnes and prophecies in strang languages and to translate the Scripture into other tongues All which in their seuerall function and in diuers manners are imployed in discerning iudging and interpreting of mysteries of fayth difficulties of scripture Secondly we may note that these guifts doe not necessarily depend and follow vpon iustifying Grace and so are not common to all faythfull or true children of God but are speciall guifts graces bestowed some vpon one person some vpon another euery one as the spirit of God pleases v. 11. not all vpon euery one This is apparent first out of the text which sayth That to one certes by the spirit is giuen the word of VVisedome to another the word of Knowledge to another Fayth to another Interpretation of languages to another Grace of doing cures of miracles of prophecy of tongues of discerning of spirits v. 8.9.10 c. Againe Are all Apostles as heades Are all Prophets as eyes Are all Doctours as tongues Are all miracles and hauing the grace of doing cures as handes Do all speak with tongues Doe all interprete the Scripture as Maisters no surely For he hath giuen some not all to be Apostles Some not all to be Prophets Other some not all to be Euangelistes Other some not all to be Pastours and Doctours to the consummation of the Saints into the worke of the ministery c. Eph. 4.11 Secondly the same is apparent by the comparison of this mysticall body with a naturall body which also the Apostle vseth v. 14. c for as all members haue not the same operation but some haue one some another the eyes to see the hands to worke the feet to walk the head to discourse so in the mysticall body all and euery one though faythfull haue not the same and all guiftes but some one some another as some haue the guift of cures some of miracles some of tongues so also some haue the guift of Wisedome Science and Interpretation but all haue not euery one of them therfore some must as Maisters teach some as Scholers learne some as heades direct and instruct some as members be directed and instructed so that as all members are not one member so neither hath one member all operations or functions but according to diuision of graces is also diuision of ministrations and operations v. 4. Out of which it doth follow first that the guift of interpretation of holy Scripture and explicating of high mysteryes of fayth is a guift not generall and common to all the faythfull as depending and following necessary vpon Fayth or grace but speciall and particuler to some as gratis giuen to whome it pleaseth God to giue it Secondly that all faythfull and iust persons cannot be directed by this extraordinary guifte in their iudgement of fayth decision of controuersies and interpretation of scripture because it is not giuen to euery iust man as is proued not yet only to the iust but sometymes to the vniust as to those who cast out Diuells in our Sauiours name and yet he knew them not that is did not approue and commend them And out of these I argue thus To interprete Scripture and decide Controuersies of Fayth is a guift not giuen generally to all the iust or faithfull by vertue of their iustification but extraordinarily bestowed vpon some only as a grace gratis data but the priuate spirit according to the Protestant doctrine is a guift giuen to all and euery faithfull by vertue of their iustification not gratia gratis data to some therefore the Protestant priuate spirit cannot be a guift giuen to interprete in euery one the holy Scripture and iudge of all controuersies of fayth The Maior is the doctrine of the Holy Ghost The Minor is the doctrine of the Protestants And so the conclusion following out of both is most certaine Out of Ezech 13. describing in false Prophets this priuate spirit with the effects punishment of it SECT IIII. THE fourth proofe is out of the Prophet Ezechiel who chap. 13. doth describe and decypher to vs 1. This priuate spirit what it is 2. the persons in whome it is 3. the effects which it worketh 4. the punishment which ensues vpon it Therefore he describes that spirit to be the same with this priuate spirit that is The spirit of their owne hart which the Prophets follow v. 3.2 This spirit is in the men-prophets The Prophets of Israell that prophecy v. 2. in the women-prophets The daughters of the people which prophecy v. 17. both of them being the people of God and chosen Israelites 3. The effects of it are 1. Blindnes they see nothing v. 3. 2. Vanity They see vaine thinges 3. Lyes They diuine lyes saying Our Lord sayth whereas I haue not spoken v. 7. chap. 22.28 saying Peace and there is not peace v. 10. 4. Fraud which as Foxes in the desertes v. 4. tyed by the taile of malice and seuered in the heades of doctrine doe destroy the vinyards of Christ Cant. 2. as dawbing of a wall made by the dawbers of clay or morture but without temper of chaffe or straw v. 11. As cushions and pillowes made by delicious women and layd vnder mens heades to lull them in security and catch their soules In both which with faire exteriour shew and hopefull promises they deceaue the people feeding some with a security of future good terrifying others with danger of future euill that they might kill the soules that is denounce that they shall be killed who dye not and viuificate the soules that is declare that they shall liue which liue not lying to the people that belieue lyes v. 19.4 The
and subornes his owne Ministers as Ministers of iustice affirming night to be day damnation to be saluation and shadowing desperation vnder pretence of hope perfidiousnes vnder pretence of Faith Antichrist vnder the name of Christ Againe shewing how heresies and schismes arise out of disobedience of the people to one Pastour and Iudge in place of Christ he sayth No man should make any stirre against the colledge of Priests no man after diuine iudgement after the suffrage of the people after the consent of fellow-Bishops should make himselfe iudge not now of the Bishop but of God No man should deuide the vnity of Christs Church by discord being proud should by himselfe coyne and set abroad a new heresy Againe The beginning and endeauour of Heretikes and Schismatikes is to please themselues and to contemne their Superiour with swelling pride they goe out of the Church and set vp a new Altar breake peace and vnity Againe In doctrine as well diuine as philosophicall it is neyther safe nor fit that persons vnlearned and ignorant of that which belonges to those sciences should venture to discusse that they know not and to be maisters of what they are ignorant In all which the effect of the priuate spirit is described to be to question examine that which is determined by Bishops and Councels to make it selfe iudge of all to diuide the vnity of the Church to broach new heresies and in conceit and respect of it selfe to contemne all superiority to teach that they know not and to be maisters of what they vnderstand not In the fourth age S. Ambrose a man so worthy that S. Augustine reuerenced him as his Father who begot him in Christ so praysed him that he not only calles him happy the flower of latin writers but all the Roman world sayth he with me admire him his grace constancy labours perils both in workes and wordes Yea sayth he Pelagius the Heretike so extolled him that he durst not reprehend him his exposition of Scripture but acknowledged that in his bookes aboue others did shine the brightnesse of the Roman fayth This holy Saint and Doctour sayth Those are Heretikes who by the wordes of the law impugne the law for they set a proper sense vpon the wordes that they may commend the wickednesse of their owne opinion by the authority of the law Againe It is a very dangerous thing if after so many prophesies of the Prophets after the testimonies of the Apostles after the bloud of Martyrs thou darest presume to discusse the ancient faith as new after so many guides dost remaine in errour and after the toiles of so many departed this life darest contend in idle disputation let vs reuerence therefore our owne Fayth in the glory of Martyrs Heere is this priuate spirit and two effects of it the one to interprete Scripture according to euery mans owne liking the other to examine and question againe that which hath beene iudged by the Pastours of Gods Church and to censure them and their iudgement both condemned by S. Ambrose S. Hierome one whome Prosper calles Vitae exemplum mundi magistrum An example of life and the maister of the world whome S. Augustine calles One most learned skillfull in three tongues desires to conferre with him to adhere to him and to be instructed by him sent his books to be censured of him and commended others as Orosius who trauelled for that end from Spaine to Palestine to learn of him And whome Damasus the Pope and many from all the partes of the world consulted with about obscure places of Scripture This great lampe of Gods Church sayth Heretikes whatsoeuer they speake they thinke it to be the word or the law neither doe they vouchsafe to know what the Apostles or Prophets thought but doe apply certaine incongruous testimonies to their owne sense and meaning as though it were not a great most wicked manner of teaching to depraue the sentences of Scripture and to draw them contrary to their sense vnto their owne will A deuise proper to this spirit to thinke all it sayes to be Scripture and to wrest all scripture to its owne liking Againe he sayth That Heretikes of the guifts of Nature haue made to themselues Idols not which they receaued of God but which they made out of their owne braine That they haue turned the holy speaches and senses of Scripture into Idols which they haue framed out of their owne heart That hauing lost their iudgement they worship the Idols which they haue framed of their owne hart and are possessed with the spirit of spirituall fornication That of the sense of Scripture they haue made Idols of diuers opinions and abominations of offences That they vse the diuine wordes and testimonies to their owne sense and do giue them to drinke to those whome they deceaue and with whome they haue fornicated That in all questions they follow not the authority of Scripture but the opinion of human reason That they snatch certaine sentences out of Scripture and sowing them togeather doe set them to that matter to which they cannot agree and so do set them as pillowes vnder euery ones elbow to delude them Thus doe sayth he all heresies deceaue and draw to death by faire promises all sortes of ages and sexes giuing them not solid bread of Scripture but broken and cut peeces of crummes Thus did the Manichees Gnostikes Marcion take testimonyes out of the pure fountaine of Scripture but did not interpret them as they were written but cōuerted the simple meaning of Gods word to signify that which themselues would haue All this they did bragging of their receauing the spirit of God which yet they had not but the spirit of the Diuell by which they were carryed into diuers factions Such an Angell and diabolicall spirit did possesse and fill Philomela Apelles his virgin Cōcerning which spirit he concludes that It is called Heresy ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of election by choosing euery one that doctrine which seemes to him better vnderstanding the Scripture otherwise then the Holy Ghost meant it by which he is an Heretike The sūme of which gathered out of these dispersed places is that all Heretikes being deceaued by the spirit by their owne opinion and their owne selfe seeming conceit do choose to themselues what sense of Scripture seemes most pleasing to them and therby make it an Idoll of their owne inuention by which they deceaue themselues and delude others Eusebius confirmes the same saying of the Seuerians That they interpret the sense of Scripture according to their owne liking In the fifth age S. Augustine one so highly commended both by ancient Fathers and late Protestants that as before is at full cyted they both count him as a maister of all learning as
a fountaine incorrupted a Doctour among the Interpreters of Scripture as a Sunne among Planets as the greatest of the Fathers the worthiest Deuine that euer Gods Church had This great Doctour and Saint sayth Heresies haue no other origen then this that euery Heretike prefers his owne opinion drawne from his owne proper spirit before the commō opinion of the Church Againe Nothing makes them Heretiks but this that misvnderstanding the Scriptures they obstinatly defend their owne opinions The holy Scripture is dangerous to these who will wrest it to their owne peruerse hart who whē they ought to liue according to the will of God they liue according to their owne will and they will haue that to be the meaning of Scripture which is their owne when that which is the Scriptures ought to be theirs Againe Thy truth O Lord is neyther myne nor this mans or that mans but all mens whom thou callest publickly to the communiō of it and whereby thou dost terribly admonish vs that we seeke not to haue truth priuate least we be depriued of it for whosoeuer doth challenge to himselfe that which thou dost propose to be enioyed by all and will make that proper to himselfe which is common to all that man is driuen from the common to his owne proper that is from truth to falsehood Wherupō he reprehends the Pelagians because they vnderstood the Scripturs according to their own priuate sense the Donatists because eyther by too much louing their owne opinion or enuying their betters they went so farre vpon their diabolicall presumption as sacrilegiously to separate holy communion and bring in schisme or heresy and the Manichies You see that your worke is to take away all authority from Scripture and make euery mans mind and conceit authour of what is to be belieued or not to be belieued in holy Scripture that is that you will not subiect your selues to Scripture but will make Scripture subiect to your selues Thus doth S. Augustine condemne this spirit for that it doth prefer it selfe and owne opinion before the commō iudgement of the Church doth falsely interprete Scripture doth draw the meaning of Scripture to its owne wil yea the will of God to the same And he condemnes the Pelagians Donatists and Manichies for that by it they expounded Scripture and deuided themselues from the communion of holy Church With S. Augustine agrees Cyrill of Alexandria Heretikes should do well if they would seeke the true sense of Scripture and not turne all according to their owne will And with them both Vincentius Lyrinensis If any would seems a Prophet or Maister that is maister of spirituall thinges let him chiefly desire vnity and equality that is that he do not prefer his owne opinion before others nor doe departe from the generall opinions of all men Because all doe not take the holy Scripture in one and the same sense some do interprete one way others another way the same sentences so that as many senses are made as there be men Therefore it is very necessary by reason of many turninges and windinges of errours that the line of Catholicall and Apostolicall interpretation be directed according to the rule of the Ecclesiasticall and Catholike sense Heere is aduise giuen not to wrest all to our owne liking and spirit but to keep vnity and direct the interpretation of Scripture according to the rule of Catholike sense After all these Venerable Beda the honour of our Nation in the eight age sayth As the Prophets did write deliuer and speake not their owne wordes but the wordes of God so also the Reader of them must not vse his owne proper interpretation least he decline from the sense of the truth Therfore we affirme that no man presume to expound Scriptures according to his owne pleasure What more plaine I will adde to these the testimonyes of Luther and Caluin vttered in confutation of others but against themselues Luther x speaking against Swenkfeldius sayth It must not trouble vs that some do glorify of the spirit and little esteeme the Scriptures But sayth Luther good friend the spirit goes this way that way I also was in spirit and haue seene spirits if I may glory of my owne perhaps more then they shall see in a yeare and my spirit doth shew it selfe in something where theirs is yet in a corner Note that the Swenkfeldians and the Caluinists agree in that both of them rely on the Spirit and make it the ground of their Fayth they differ in that the former refuse scripture and rely only on the spirit these later admit scripture but both for canon and sense of it subiect it to their spirit so that the spirit in the one reiects scripture in the other it censures and Lordes it ouer scripture Whether is worse let any be iudge Caluin also speaking of the same Swenkfeldians sayth If that spirit was good it would be the same with the spirit of the Apostles and ancient faythfull people but their spirit would not be iudg without scripture so say we If Caluins or the Caluinist spirit were true it would be the same with the spirit of the ancient Church and Fathers Also against the Vbiquitarians he sayth Satan hath bewitched their mindes with horrible witchery c. And Satan by turbulent spirits doth endeauour c. Mans hart hath so many secret places of vanity is subiect to so many holes of lyes is couered with so much fraudulent hypocrisie that it often deceaues it selfe Againe Many false Doctours belye or counterfeite the title of the spirit many mad men start vp who rashely make ostentation that they are endued with the spirit of God They are fooles who amazed at the honourable title of the spirit dare not enquire after the matter it selfe Many braggo of the spirit yet speake in their owne priuate name goe out in their owne name vtter out of their owne sense Thus do these Patrons practisers of this priuate spirit wound themselues in thus stabbing the same in their aduersaries For what they affirme against them is verified against themselues But what can these Spiritualists as we may call them say to all these testimonies of Fathers Or rather what shall we say to them about the same I conceaue nothing can be sayd better then that which S. Augustine in the like case of originall sinne sayth against the like Heretikes the Pelagians for hauing cyted most of the Doctours before his tyme both of the Greeke and Latin Church as Irenaeus Athanasius Cyrill Nazianzen Chrysostome Basil Olympius Reticius fourteene more whose workes are not now extant as Eulogius Ioannes Ammonianus Porphyrius Fidus Zozimus Zoboenus Nimphidius Cromatius Iouinus Eleutherius Clematius all greeke Doctours and Cyprian Hilary Ambrose Innocentius yea Hierome of his owne tyme all Doctours of the Latin Church and all to proue originall sinne and
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
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
himselfe gaue testimony to his Epistle and his Epistle to him as the maister giues to the seruant and the seruant to the maister when both are in question And if it were absurd for any to belieue Simon Magus and Selena or Hellena or Montanus and his Priscilla and Maximilla Prophetesses or Mahomet and his Sergius the Arian to be true Prophets because one did affirme and proue the other his companion to be a Prophet both being suspected and vnknowne and both wanting other kind of proofe then mutuall and Circular affection one of another Then in like manner it is as great absurdity and folly for one to belieue the scripture and sense of it because the priuate spirit affirmes it to be the true sense and againe the priuate spirit to be the true spirit of God because the Scripture interpreted by that priuate spirit affirmes it to be so In which manner of proofe all the conditions do concurre which Aristotle requires to a proper and vnlawfull Circle or circular demonstration For 1. They proue circularly and reciprocally one another as the spirit proues the scripture and the scripture againe the spirit in which is regressus ab eodem ad idem 2. They proue circularly one another in eodem genere causae for the spirit is the formall cause why they belieue the sense of the scripture and that sense of scripture is the formall cause why they belieue that to be the spirit of God 3. They proue one another totally and wholy that is the sole and whole reason why they belieue that is the sense of scripture is the spirit and the sole whole reason why they belieue this is the spirit is that sense of Scripture framed by that spirit 4. They proue one another not only circularly wholy and in the same manner of causes but also to one and the same person For as this spirit can assure only him who hath it not another that this is true sense of scripture and this true sense of scripture can assure only him not another that this is the true spirit for according to their doctrine no man can be assured of anothers spirit that it is of God but only himselfe who hath it so doth this priuate spirit and this scripture both assure one person to wit him that hath it and that circularly that this spirit is of God that this scripture is truly vnderstood by this spirit which is most proper to that Circle condemned by Aristotle for vnlawfull And thus much of the first proofe Secondly the same absurdities which Aristotle infers vpon a circular demonstration betweene the premises and coÌ„clusion do follow vpon this Circle betweene the scripture and the spirit For 1. The same thing doth proue it selfe For if by A I proue B and againe by B I proue A then I proue A by A or if I proue the conclusion by the premises and the premises againe by the conclusion then I proue the conclusion by it selfe as Aristotle reasons So if I proue the spirit by the scripture and the scripture againe by the spirit then I proue the spirit by the spirit it selfe for the spirit which proues that the scripture is true by the same scripture proues that it selfe is the true spirit therefore the same is proued by the same 2. The same thing is prius notum posterius notum in respect of the same thing For as the conclusion is knowne after the premises as it is proued by them and therefore the premises as it proues them so the spirit is knowne after the scripture as it is proued by scripture to be the spirit and knowne also before the same scripture as it proues it to be scripture and so it is posterius prius cognitum respectu eiusdem first knowne and after knowne in respect of the same 3. The same thing vnknowne is proued by another vnknowne For as when Simon Magus vnknowne to be a Prophet is proued to be a Prophet by his Selena as vnknowne Or when Montanus is so proued by his Maximilla Or Manes by his Epistle and Mahomet by his Sergius the one vnknowne Prophet is proued by another vnknowne So when this scripture and sense of it is knowne by a spirit as vnknowne doubtfull as is the scripture and sense it selfe then one vnknowne is proued by another as vnknowne which is against all manner of lawfull proofe where one ignotum vnknowne must be proued by another notius more knowne Whereupon follow these absurdities 1. That the spirit doth proue it selfe 2. That it doth proue ignotum por ignotum that is the vnknowne sense of scripture by the spirit vnknowne 3. That this spirit is prius posterius notum in respect of the same scripture By which absurdities as Aristotle did disproue the Philosophers circular demonstration of the conclusion by the premises and of the premises againe by the conclusion so we disproue the Protestants circular proofe of the spirit by the scripture and of the scripture by the spirit And as S. Augustine did reiect the Manichees proofe who by Manes did proue their Fundamentall Epistle and by their Epistle Manes And as the Fathers reiected the Monâ—anists proofe who by Montanus proued Maximilla to be a Prophetesse and by Maximilla Montanus to be an Apostle So do we reiect the Protestants proofe who by the Scripture will proue their spirit to be of God and by the spirit the sense of scripture to be true And as a Iudge should be partiall and vnwise who should admit the Maister to cleare the seruant and the seruant to cleare the maister when both are accused as guilty of the same crime so should we be partiall and vnwise if we should admit their spirit to proue their sense of scripture and their true sense of scripture to proue their spirit when both are in the same Circle and both vnknowne and doubtfull By which we see that Protestants walke in a circle and performe that which Dauid sayth The wicked walke in a Circle And that which S. Augustine out of the 139. Psal sayth VVhat is this circuit To go round not to stand to go in a round of errour where they trauell without end for they who go on forward begin in one place and end in another but he who goes in a round neuer ends This is the labour of the wicked as is shewed in another Psalme The wicked walke in a round Thus S. Augustine and that truely for they haue neither beginning from which to deriue nor end wheron to rest themselues and their groundes of doctrine but caput circuitus the head the ground and foundation of their doctrine consists in a Circle in which they still wheele in a round out of which they can neuer vnwind themselues and by which they can neuer proue any thing to be true as Aristotle sayth And thus much of the first kind of Circle made by the Protestants betweene the spirit and the scripture let vs proceed to the
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
is no desert of ill It is lesse blasphemy to make two Gods the one authour of good and the other the authour of euill then to make one God and yet to make him the authour and worker of euill and of all euill to call him iust and yet to make him the punisher of that in others which he wills commandes and workes by himselfe to account him mercifull and yet vpon his meere will and pleasure without any cause or desert to ordaine create millions of men to eternall torments and damnation It was not so great impiety in the Iewes to make God mourn sorrowfull for the punishment he wrought on Hierusalem as it is in the Caluinists to make him well pleased with the vnreasonable tormenting of soules in hell to make it one of the chiefest attributes of Gods iustice to appoint men to sinne and then for that sinne to punish and damne them It is not so foolish to say with the foole there is no God at all as it is to say God is the Authour and worker of all wickednesse and yet the punisher and reuenger of the same for they by the light of reason will condemne and auoid thefts murders periuries iniustice as lying in their power to auoid but these will may by their owne principles practise and exercise them al as being by God forced and necessitated to them as wanting freedome to auoid them and as fearing no punishment for them Though therefore most wicked yet lesse wicked were the former opinions of Iewes Heretikes and Atheists then these of the Caluinists Secondly it may be obserued that no Caluinist can be certaine and assured either of any verity of Scripture or of any article of his Faith or of any assurance of his saluation by his priuate spirit for though he may imagine himselfe to be certaine of the sense of Scripture of the articles of his fayth and of the infallibility of his saluation that they are reuealed from God yet he may with all according to his principles of fayth imagine that God who reueales these may reueale tell him which is false for as God according to them is he who effectually procures the sinner to sin who as the principall cause vses the sinner as an instrument to commit sinne who incites compels and necessitates the sinner to sinne who phisically and effectually workes and causes the act of sinne so the same God according to them may procure and incite the Apostles and Prophets as his instruments compel and necessitate them as the chiefe authour and worker and produce in them as the principall agent lyes and vntruthes and so may by them in Scripture reueale an vntruth either of the beliefe of the mysteries of their fayth or of the certainty of their saluation What certainty therefore can they haue from God of reuelations they receaue from him or of any thing suggested by their supposed spirit as from him Againe God according to Caluin hath one will exteriour another interiour doth call exteriourly whome he withouldes interiourly speakes to them but to make them more deafe giues them light but the more to blind them doth teach them but to make them more dull doth apply to them a remedy but not to cure them for so are Caluins wordes If so then how can any be sure that the calling the speaking the light the doctrine and the motion of their spirit as they suppose of God is not rather to detaine then draw them rather to darken then lighten them rather to dull them then teach them rather to increase then cure their diseases Surely if the spirit of God may worke and doth more ordinarily worke the bad then the good doth more vsually make shew to call when he intends they shall not come doth more generally make blind then enlighten make obdurate then mollify make dull then teach and wound then cure And if God do more often intend bad thē good obduration then illumination damnation then saluation of most whome he cals inuites and makes shew of intending their good And if the greatest part of the world be thus by God deluded and deceaued then why may not or rather should not euery Protestant iustly suspect the same of himselfe Why may he not rightly feare that God intends one thing by his inward will and pretends another by his outward will that God doth worke errour and deceit in him rather then truth and verity That he is a lying spirit rather then a true in him Surely if God hath deceaued more then he hath taught truth darkened more thē he hath lightned obdurated more then he hath mollifyed woūded more then he hath cured and damned more then he hath saued iustly may euery one both suspect and feare that God may do the like to him sith no ground reason or motiue he hath of the one rather then of the other and no more assurance of his saluation among the lesser number then of his damnation with the greate◠Thirdly it may be obserued that the God of these Caluinists and precise Protestants is not the same with the ancient Christians and present Catholikes but the one doth so farre differ from the other that the one of the Caluinists doth will decree and predestinate all sinnes which are committed by men and so makes man sinne by the will decree and predestination of God the other of the Catholickes doth will decree and predestinate only good works and all good workes and so doth make man to doe good workes according to the will of God and doth suffer him to do euill according to the man his owne will The one doth command vrge and compell Sathan to deuise sinnes and to sollicite men vnto it The other doth bind hould and hinder Sathan that he do not tempt man and doth ayde help and assist man that he be not by Sathan tempted aboue his power The one doth himselfe secretly incite moue necessitate man to sinne the other doth disswade deterre and enable man against sinne The one is the principall authour worker and effectour of all sinnes as sinnes and men only his instruments to do that sinne which he workes by them The other is no authour nor instrument nor worker at all of sinne as sinne but only the efficient cause of that which is good leauing man to be the deficient cause of that which is malice and sinne The one vpon his meere will because it is his pleasure without any demerit or sinne in man did ordaine predestinate and create most men to damnation and ordained and predestinated only some few to saluation The other created all men to saluation and had a will and desire that all should attaine to it and be saued and ordained none to damnation but vpon his foresight of their sinne by which they would deserue damnation The one did will appoint and decree the sinne of Adam and of all mankind for that end only that in
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
so a spirituall man iudges of all thinges in generall that is both of spirituall thinges which are diuine and mysticall and also of humane thinges which are terrene and sensuall but a sensuall man iudges only of temporall thinges of the world and not of spirituall which are of God The reason therfore is de generibus singulorum that a spirituall man iudges of all sortes of thinges both diuine humane but not de singulis generunt that he can iudge in particuler of all kindes or spirituall thinges as when a man is sayd to eat of all thinges it is meant that he eates of all kinds of meat both flesh and fish not of euery particuler peece of both 2. Euery spirituall man doth iudge spirituall thinges but according to such rules and directions as euery thing is to be iudged that is thinges manifest and certaine he iudges according as they are iudged already and determined thinges vncertaine and obscure according to the rule of Fayth and the authority and testimony of Councels Fathers Tradition and Church as before is explicated not according to his owne selfe-seeming spirit and conceit in which his spirit is still subordinate to the spirit of Gods Church and directed by it 3. Because euery faithfull Christian is not alwayes spirituall that is perfect hauing his senses exercised in the discerning of good and euill for some haue need of milke and not of strong meat and euery one that is partaker of milke it vnskilful of the word of iustice for he is a child Therfore this iudgment especially of misteries of faith is not for al imperfect though faithfull Christians but only for persons spirituall that is perfect and vnderstanding in spiritual learning wisdome And so it makes nothing for the priuate spirits iudgment in euery faithfull Christian And because spirituall persons haue not euery one a spirit for all spirituall things for to one certes by the spirit is giuen the word of wisdome and to another the word of knowledge according to the same spirit and to another Prophecy to another discerning of spirits all which one and the same spirit worketh And all are not Apostles Prophets or Doctours nor worke miracles do cures or speake with tongues And because some mēbers are more some lesse honourable or base some more weake some lesse and some haue offices functions some more honourable some lesse some to see and direct others to walke and be directed euery one according to his nature function though one and the same spirit worke all these therefore all persons who are spirituall haue not all spirituall offices guifts but some the guifts of prayer and contemplation some of mortification and humiliation some of obedience patience others of discerning of spirits and others to whō by their office it belongs of iudging of faith and scripture as before And therefore though spirituall men iudge all things spirituall and temporall yet euery spirituall man doth not infallibly iudge and discerne euery spirituall thing no more then euery faculty of the soule as sensitiue vegitatiue or rationall doth performe all and euery function of feeling growing and reasoning but euery one his proper function And as the function of the eye is only to see and of the hāds to worke and the feet to walke so they who will giue the function of seeing and iudging of the sense of scripture and misteries of faith to euery person in the body of the Church do as much as if one should attribut the function of seeing to the handes and feet for as in a body naturall so in the body mysticall which is S. Pauls comparison some are principal members some inferiour so euery one hath his proper function in the Church as the bishops are eyes to discerne truth the princes are armes to defend the body and the people are the rest of the parts of the body to be directed The function therfore of one is not to be attributed to another but euery one in his place and degree is to exercise his owne function in his proper office and worke By which is apparent that those and such like places of scripture do make nothing for the authority and power of this priuate spirit in euery one to discerne and iudge of all places of scripture and misteries of faith except the Protestants as they attribut to euery spirit power to do euery thing so they will out of euery place of scripture inferre any thing so ex quolibet proue quodlibet as their spirit doth direct and teach them And thus much of the first manner of arguments or obiections drawne from the guift of the spirit of God and grace impertinently applied to proue this their priuate spirits authority Other obiections answered SECT III. THE second manner of obiections are drawne from the meanes which are prescribed in scripture for the due right Vnderstanding of holy scripture which are prayer meditation and diligent seeking enquiring out the true sense of scripture out of scripture and such like by which the Protestants seeme to backe much their spirits proceeding for so doth Caluin professe to imbrace that sense of scripture which by meditation annexed the spirit of God doth suggest by vertue of which spirit he contemns all what any humane wisdone can oppose For which they obiect that Dauid did meditat day night in the law of God That Timothy did from his Childhood learne the Scripture which might instruct him That S. Peter did will them to attend and looke into the propheticall word as to a candell shining in a darke place That S. Paul affirmes that faith faithful persons are built vpon the foundation of the Prophets and Apostles That they of Beroea did search the scriptures if the things were so as Paul did teach And that Christ did will the Iewes to search the Scriptures For all which we are to obserue 1. That these meanes are good and profitable but not sufficient of themselues for a certaine and infallible exposition of scripture for besides them is required the infallible assistance of the holy Ghost for an infallible sense of scripture to be relied vpō 2. That these meanes are to be vsed by those who haue power and authority to expound scripture to whom though they be necessary yet are they not of themselues either sufficient or infallible either to euery priuate person or to others without other helpes and assistances of the holy Ghost 3. That priuate persons when they vse apply duely these meanes may giue a probable exposition of scripture either for their owne consolation and confirmation in faith or for the edification and aduise of others but cannot rely vpon it either as a sole and solid foundation of their beliefe or as a generall rule for the true and certaine exposition of all the difficult and abstruse places of scripture For as S. Augustine saith such is the
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
pag. 100. line 31. Stow Annals pag. 64 printed an 1592. Godw. in the life of Austine pag. 117. c. Fox Acts MoÌ„ pag. 117. an 1576. Tind Reuelation of Antichrist MelaÌ„ Apolog. Confess Aug. VVittomb an 1573 f. 221. Pant. Chron. pag. 95. Fox act Mon. p. 70. next after an 1216. Hackl in his booke of nauigations 2. par 2. volum p. 81. (a) Comment rerum in Oriente gestaruÌ„ fol. 2. (b) Pag. 36. (c) Fol 9. (d) Fol. 14. Abraham Hartwell his discouery of Congo printed ann 1597. l. 2. cap. 3. Godw. Catalogue of Bishâ—ps Stubs his motiues to good workes p. 44.45 Syr Edward Sands in his Relation of the Religion vsed in the VVest partes of the world sect 48. paulo post initium (a) Sect. 6. (b) Sect. 27. (c) Sect. 42. Stubbs his motiues to good workes printed 1596 pag. 43. Deut. 32.31 The Protest priuate spirits doctrin compared with the Catholike doctrine shewed 1. That theirs derogateth from the blessed Trinity 2. FroÌ„ Gods mercy 3. From Gods goodnesse 4. FroÌ„ Gods Iustice 5. FroÌ„ Gods omnipotency That the Protestant doctrine doth derogate from Christ 1. From his beatitude 2. From his knowledge 3 From his supremacy and power 4. From his authority in making lawes 4. From his sanctity 6. From his redemption of mankind 7. From his merit and satisfactioÌ„ 8. From his corporall passion 9. From the certainty of his saluatioÌ„ 10. From his descending to hell 11. From his ResurrectioÌ„ and ascension 12. From his adoration and intercession (a) Marc. 10 47. Mat. 15.22 20.31 (b) Mat. 2.11 (c) Mat. 28.9 That the priuate spirits doctrin doth derogate from Saints and Angells 1. Their Beatitude (a) â—uth Postiâ— Dominiâ— 2. post Trin fol. 286. tom 6. in 25. Gen f. 322. tom 4. in 9. Eccl. c. 36. 37. in 2. Ioan. Calu. in 2. Pet. 2.4 in Math. 22.23 in Math. 27.43 in Luc. 16.12 3. Inst. 25.6 Buâ—an loc 39 p. 44â— Dan. contro 7. p. 1265. 2. Their sanctity (b) Calu. in Coloss 1.10 3. Iâ—st 14.16 17.9 Conc. 16. in Iob. pag. 68. 3. Their power (c) Beza in 1. Cor. 16. Vrsin Catech. q. 99 p 944. Piscat thesâ—l 2. pag. 373. Perk. in 3. Gal. 3. 4. Their difference of glory 5. Their esteeme with God 6. Their knowledge of vs. 7. Their charity to vs. 8. Their honour by vs. Luth Postil in festo S. Ioan f. 378. Ferijs eiusdeÌ„ f. 9. die Epip fol. 138. Calu. in 4. Ioan. 10. 9. Their custody and help of vs. That the priuate spirit doth tak from the word of God 1. All the vnwritten word 2 21 parts of the written word 3. The true translation 4. The certainty of the sense 5. The integrity of faith 6. The authority to iudge of it The priuate spirit derogates from the Church of God 1. The authority 2. The visibility 3. The markes 4. The continuance 5. The beauty magnificence 6. The purity incorruption of doctrine The priuate spirit derogates from the Sacraments 1 The number 2 The effect of Baptism 3. The substance of the Eucharist The priuate spirit doth derogate from Fayth 1 The vnity of it 2. The antiquity of it 3. The grounds of it 4. The meanes of it 5. The purity of it The priuate spirit derogates from man 1. A freewil 2. All infused habits 3. All inherent iustice 4 Alinward purity 5. All necessity or possibility of good works 6. All benefit of prayer 7. All care and labour for his saluation The priuate spirit takes from sinne 1. All difference of mortall and veniall 2. All possibility to be auoided 3 All imputation to punishmeÌ„t in some persons The priuate spirit doth derogate from good workes in generall 1. Their merit The priuate spirit doth derogate from heaueÌ„ 1. The reward of glory 2. The difference of glory They take away from hell 1. The difference of place (a) Calu. in Matth. 3.12 Danaeus controu 4 §. 11. pag. 210. Vorst in Anti-bellar pag. 269. Perk. vpon 2 Apoc. pag. 9. Lobec disp 6. pag. 133. 3. The suffering of the soules 4. The local place of hell 5. All feare of sinne for hell 2. The fire of hell (b) Luth. ser de diuit paup tom 7. fol. 267. in cap. 9. Eccles tom 4. fol. 38. Postil â—â— Domin 4. post Triâ—it fol. 286. Bucer Catheis Hedalb apud Schusselb theol Calu art 27. fol. 145. Brent apud Hosp part 2. anno 1562. fol. 308. 230. apud Bullinger Lobec disp 6 p. 133. Perk. in c. 2. Apoc. col 90. Tylenus â—yntag c. 6. p. 69. Cal. Inst. 16.6 (c) Luth. in 15. Gen. tom 6. f. 321. serm de diuit Lazarâ— tom 7. f. 268. Postil in Domin 2. post Trin f. 268. in 2. c. Ioan. f. 418. Calu. 4. Inst. 25.6 in 2. Pet. 2.4 Scultâ—t 1. part medul in Tertul. cap. 42. pag. 305. The true efffect of the working of the spirit of God declared By the similitude of a naturall body 1. Cor. 12.12 Rom. 12.4 The spirit giues to euery one his proper operation Rom. 12.5 Ephes 4.7 Rom. 12.3 Rom. 12.6 1. Cor. 7.20 Ephes 4.11 1. Cor 12.21 â— Cor. 12.21 The differeÌ„t manner of the spirits operations in catholiks from Protestants In the persons who haue authority In the articles of faith of which exposition is giuen Vincent Lyr. cap. 27. Cap. 28. In the points of faith expouÌ„ded Vincent Lyr. In the meanes or directions by which it is expounded In the infallibility or certainty of their exposition In the grouÌ„ding ones fayth vpon this exposition Protestants obiections for their priuate spirits authority answered (a) Rom. 12.6 1. Cor. 12.11.1.14.14 (b) 1. Cor. 14 24. Vers 26. Vers 29. Vers 31. Guifts extraordinary and gratis giuen Not giuen euery one to all persoÌ„s Rom. 12.3 Rom. 12.6 Ephes 4.11 1. Cor. 12.28 Giuen only with subordâ—nation to the spirit of the Church and Superiours 1. Cor. 14.32 1. Cor. 14.23 Marc. 3.26 1. Cor. 12.11 â—uifts exâ—raordinary giuen not generally to all Guifts alike are not giuen to all but are to be vsed by all as they are giuen Rom. 12.3 Ephes 4.7 By Episcopall Diaconical function Rom. 12.7.8 1. Cor. 7.20 Hier. contra Vigilan Non est cuiusuis hominis aureos nuÌ„mos scripturas probare vina gustarâ— Prophetas Apostolos intelligere 1. Cor. 12.28 Ephes 4.11 S. Paul 1. Cor. 14. is vnderstood not of ordinary guifts to expound Scripture Nor of the publike seruice of the Church But of extraordinary guifts gratis giuen for languages c. Vers 40. Vers 23. Iustin Apol. 2. ad Anton. in fine Tertul. Apologet cap. 39. The manner of the ChristiaÌ„s assemblies in the first age of the Church (a) Vers 22. (b) Vers 3. (c) Vers 24. 25. (d) Vers 29. (e) Vers 33. (f) Isa 54.13 (g) Ioan. 6 45. (i) 1. Thes 4 (k) Hier. 31.33 (l) Idem v. 34. (m) Ioan. 7.17 (n) Ioan. 10 27. (o) 1. Ioan. 2.27 Grace to be saued not to interpret scripture Not all who haue Fayth haue the guift of interpreting scripture (a) Heb. 5.12 1. Cor. 3.2 (b) 1. Cor. 3.1 (c) 1. Cor. 14 38. (d) 1. Thes 3.10 (e) Epes 1.13.14 (f) 1. Cor. 3.16 (g) 1. Cor. 14 37. (h) Hebr. 5.14 (i) 1. Cor. 12 10. (k) 1. Cor. 14 (l) Act. 20.28 (m) 1. Pet. 5.1 (n) â— Tit. 2.15 (o) Tit. 1.12 (p) 1. Tim. 1.3 (q) 2. Cor. 10. v. 5.6.8 (a) 1. Ioan. â— â— (b) 1. Thes 5 20. Pastours not the coÌ„mon people are to try spirits How spirituall men iudge of spiritual things (a) Hebr. â—5 23 14. Only spirituall men iudge of spiritual things and some of one some of another spiritual affaire (b) 1. Cor. 12. vers 8.9.10.11 (c) Vers 27. (d) Vers 21. 22. Calu. 4. Inst. 17.25 Nos vt in tota scriptura sanam huius loci Hoc est corpus meum intelligentiam non minori obedientia quà m cura consequi studeamus neque praepostero feruore temeâ—è artipimus sine delectu quod temerè se mentibus ingerit sed sedula meditatione adhibitâ sen sum amplectimur quam spiritus Dei suggerit quo freti despicimus quidquid terrenae sapientiae ex alto opponitur Psal 118.474 (a) 2. Tim. 3.15 (b) 2. Pet. 1.19 (c) Ephes 2.20 (d) Act. 17.11 (e) Ioan. 5.39 Meanes necessary but not sufficieÌ„t to expound scripture Are by persons proper and fit to be applyed Aug. epist 3. Tanta est Christianarumpro funditas literarum vt in eis quotidie pro ficerem si eas solas ab ineunte pueritia vsque ad decrepitam senectuâ—em maximo ocio summo studio meliori ingenio conarer addiscere Non quod ad ea quae necessaria sunt saluti tantâ in eis perueniatur difficultate sed cum quisque ibi fidem tenuerit sine qua pie recteque non viuitur tam multa tamque multiplicibus mysteriorum vmbraculis opaca intelligenda proficientibus restant tantaqueue non solùm in verbis quibus ista dicta sunt sed etiam in rebus quae intelli gendae sunt latet altitudo sapientiae vt annosissimis acutissimis flagrantissimis cupiditate discen di hoc contâ—ngat quod eadem scriptura dicit Cùm consummauerit homo tunc incipiÌ„t Epist. 119. cap. vlt. Plura se in scripturis nescire quà m scire See Staples princip doctrinalibus controu 6. l. 9 c. 9.10 c. How Dauid and Timothy studyed scripture How S. Peter exhorts to interpret scripture (a) 2. Pet. 1.20 (b) Ephes 2.20 How our faith is built vpon the Prophets Apostles (a) Act. 17.11 How they of Berâ—ea the Iews searched Scripture (b) Eccl. 19.4 Act. 17.11 Iâ— 5.39