reuelation thus proposed we settle our last resolution of fayth and the certainty of it as vpon the former credible motiues or humane fayth we setled our preparation or acceptation of fayth and the credibility of it Now if we compare or apply these togeather it will euidently appeare that in neither is committed any Circle because the former that is the acceptation depends vpon credible motiues which are as the Samaritan womans word making it seeme probable that Christ was the Messias and the later that is the assent to Fayth dependes â—pon diuine reuelation which is as our Sauiours word reuealing to them that he is the true Messias and so both haue seuerall grounds and principles on which they depend the one credible testimonies the other diuine reuelation wherby comparing them togeather no appearance of any circular proofe can be found betweene them For the actuall assent and beliefe it selfe whereby we infallibly belieue the mysteries reuealed though we belieue the verity of Scripture reuelations by the authority of Church proposition and Church proposition for the authority of Scripture reuelation whereby Scripture reuelation doth giue vs testimony of Church proposition and againe Church proposition of Scripture reuelation Yet that this reciprocall testimony and proofe is not any proper and vitious Circle is proued First because it is in diuerso genere causa in diuers kinds of causes which before out of Aristotle is admitted for good and lawfull for the testimonyes of Scripture reuelation to the infallibility of Church proposition is causall as a cause and that formall why we belieue and assent to Church proposition But Church proposition is only conditionall as conditio sine quae non to know Scripture reuelation and so they are reciprocall in a different manner of proofe the one that is Scripture à priori as including diuine reuelation the other that is Church à posteriori required only as a condition The former as a formall precedent cause the latter as a subsequent annexed condition Both of them not much vnlike to our Sauiours testimony of S. Iohn Baptist and to S. Iohns testimony of our Sauiour the one as of God and infallible the other as of an holy man credible or to the testimony of our B. Sauiour the woman to the Samaritans the one as giuing certainty the other as proposing credibility of his being the Messias Or to the former example of rationale and risibile of the Sun-shine and the Day of the Vapours and Raine of the opening the Window and the entring of the Wind. All which reciprocally proue one another as the cause and the effect or as seuerall causes And all which doe much resemble the testimony of Scripture to the Church and of the Church to the Scripture which is likewise in a seuerall kind of causality and a different manner of probation Secondly because this reciprocall proofe is not ad omnino idem as Aristotle requires to a proper Circle that is the one is not the totall and sole cause of knowing the other For Church proposition is not knowne only by Scripture reuelation and no other way but also by other proofes signes and credible testimonies conuincing that Church authority is necessary and infallible to distinguish true sense of Scripture from false and to end Controuersies about Scripture And therefore as Aristotle admits that though the premises haue proued the conclusion yet the conclusion may againe proue the premises that in eodem genere causae so that the conclusion be proued by another medium then by the premises So though the Scripture reuelation proue Church proposition yet Church proposition may againe reciprocally proue Scripture reuelation so it be knowne by another meanes as we see it is then only by Scripture reuelation for this according to Aristotle is only an improper Circle and not a bad and vnlawfull Circle Thirdly because this reciprocall proofe is not to one the same person who is ignorant or doubtful of both but to diuers persons and such as suppose the one For to a Catholike who admits as belieued Church propositioÌ„ we proue by it Scripture-sense or reuelation and so an vnknowne thing to him by another thing supposed and knowne to him but to a Protestant who admits as by him belieued Scripture reuelation we proue by it Church proposition so to him a thing vnknowne by another more knowne But to a Pagan who admits neither Scripture reuelation nor Church proposition we proue neither of them one by another but both the one and the other by other probable motiues and credible testimonies more agreeable to his natural capacity and by them persuade him first to accept as credible Church proposition and by it Scripture reuelation by which Scripture and Church or scripture expounded by Church we persuade him to assent and belieue the articles reuealed In all which we proue ignotum per notius the vnknowne by the more knowne to him and so preparing him to giue credit to one do by that induce him to belieue the other By which meanes we still proceed from a thing knowne to an vnknowne to that person and so auoyd the Circle and begging of the question into which the Protestants runne and there sticke fast In which note the difference betweene them and vs for they proue reciprocally and circularly the Scripture by the spirit and the spirit againe by scripture in the same kind of proofe to wit formally as shal be shewed We proue scripture by Church and Church by scripture in diuers kindes of cause to wit the one causall and the other conditionall as is shewed 2. They proue the one by the other no otherwise knowne then by the other as the scripture by the spirit which spirit is only and by no other meanes knowne then by scripture and é contra as shal be shewed But we haue more means to know the Church then by scripture as is shewed 3. They proue one by the other to the same person to wit the Protestant doubtfull of both we to diuers persons who suppose belieue the one so ad hominem by that we proue the other Al which as it is true as presently shal be shewed so it shewes an apparent difference between the Protestant circular maÌ„ner of proofe of scripture by spirit and of spirit by scripture and of our Catholike improper Circle and lawfull manner of proofe of scripture by Church and of Church by scripture And thus much to cleare the imputation layd vpon Catholikes for their circular manner of proceeding in their proofe of scripture by the Church and of Church by scripture The Protestants diuers manners of Circles SECT III. SVBDIV. â— The Circle betweene the Scripture and the Spirit IT remaynes to shew that the Protestants doe seuerall wayes fall into this vnlawfull Circular manner of probation for which we may note how the Protestants for their doctrine of fayth iustification and saluation do make this gradation concatenation
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
interpretation 3. What meanes are to be vsed by these interpreters to make this interpretation and of 4. rules of infallible interpreting of Scripture Sect. 2. That the priuate Spirit cannot haue this infallible authority and be this infallible meanes is proued Subd 1. By reasons drawne from the nature of the Holy Scripture which is to be expounded 2. By reasons drawne from the priuate spirit which should expound it CHAP. VI. THE Priuate Spirits authority to iudge of Controuersies of fayth confuted by reasons drawne from the nature of a Iudge of Fayth Sect. 1. The properties of a Iudge of Fayth Sect. 2. The whole body of the Church cannot be this Iudge Sect. 3. Secular Princes cannot be this Iudge Sect. 4. Lay-people cannot be this Iudge Sect. 5. The Scripture cannot be this Iudge Sect. 6. Bishops and Prelates of the true Church are this Iudge Sect. 7. The priuate spirit cannot be this Iudge CHAP. VII THE priuate spirits authority to iudge of Controuersies of faith confuted by reasons drawne from the nature and certainty of Fayth Sect. 1. The properties of Fayth with the priuate spirits māner of proceeding Sect. 2. The priuate Spirit cannot be a meanes of Vnity in fayth Sect. 3. Nor a meanes of the certainty of Fayth Sect. 4. Nor a meanes of the integrity and perfection of faith Sect. 5. Nor a meanes of fayth which is got by hearing Sect. 6. Nor a meanes of Fayth which requires credible testimonies Sect. 7. Nor a meanes of Fayth which obligeth all to belieue accept of it CHAP. VIII THE priuate spirits authority to iudge of Fayth confuted by circular absurdities following vpō it against Fayth Sect. 1. Of the nature of a Circle the difference of Circles Sect. 2. The Catholikes cleared from the obiected Circle agaynst their doctrine Sect. 3. The Protestants diuers manners of Circles Subd 1. Their Circle betweene the scripture the spirit 2. Between the spirit and Fayth 3. Between election vnderstanding of scripture 4. Between the Spirit of euery priuate man of a generall Councell CHAP. IX THE priuate Spirits Authority to iudge of Controuersies of Fayth confuted by doctrinall absurdities following vpon it against Fayth Sect. 1. Idolatry and heresy compared and of 4. heads and origens of all late Heresies proceeding of the priuate Spirit Sect. 2. Of absurdities which follow vpon the 1. head Of contempt of all Church-authority and relying vpon the priuate Spirit Sect. 3. Of absurdities which follow vpon the 2. head Of sole Fayth Subdiu 1. Agaynst man making him as iust and more certaine of saluation then Christ. 2. Agaynst Fayth making it false contradictory sinnefull rash presumptuous and preiudicious to charity c. 3. Against Christ to whome it is iniurious as a Redeemer Phisitian Lawgiuer Iudge Priest and makes him ignorant sinnefull damned for the tyme. Sect. 4. Of absurdities which follow vpon the 3. head that is Of Concupiscence being originall sinne Subdiu 1. Eight diuers absurdities which follow vpon it 2. The difference between a iust Catholicke and Protestant Sect. 5. Of absurdities which follow vpon the 4. head that is Of absolute predestination to damnation Subdiu 1. Absurdities against man leading to carelesnesse despayre of saluation and inability to be saued 2. Absurdities against God making him the Authour of sinne 3. A Sinner 4. The only Sinner 5. A Lyer and dissembler 6. A Tyrant most cruell 7. A Deuill 8. Obseruations vpon the former doctrine Sect. 6. Of absurdities which follow against Fayth and the Creed Subdiu 1. In generall destroying all Fayth 2. In particular against all the 12. articles of the Creed Sect. 7. Of absurdities agaynst Prayer and the Pater Noster Subdiu 1. In generall making all prayer needlesse or hopelesse 2. In particular opposing all the 7. petitions of the Pater Noster Sect. 8. Of absurdities against the obseruation of all lawes and chiefly the Ten Commaundements Subdiu 1 In generall how all lawes are made impossible and not obliging 2. In particular how many wayes the Protestant dostrine encourageth to the breach of all lawes and to all lewdenesse of life 3. To what vices in particular the same leads chiefly to Slouth Lust Cruelty and Pride 4. Bad life 1. In the common people 2. In the Ministers 3. In the first reformers of protestāt Religiō confessed to be an effect of this doctrine Sect. 9. The conclusion comparing the priuate spirits doctrine with the Catholike Churches doctrine whether leads to the greater honour of God CHAP. X. THE Protestants Obiections and proofes taken out of Scripture for the defence of their priuate Spirits authority to interprete Scripture and iudge of Controuersie are proposed and answered Sect. 1. Of certaine obseruations profitable for the solution of obiections Sect. 2. The obiections for the priuate Spirits authority answered Sect. 3. More obiections proposed and answered CERTAINE CONSIDERATIONS OF SIX MEANES NECESSARY TO ATTAINE FAITH All wanting in the Protestants and suppressed by their doctrine of the Priuate Spirit CHAP. I. Of these six meanes which they be SECT 1. THOVGH according to S. Hierome Haereses ad originem reuocare refut are est To reduce heresies to their origen is to refute them that is to shew not only the tyme when they did begin but also the head or foūtaine from whence they did spring is a sufficient proofe both of their nouelty and falsity so to haue shewed the Priuate Spirit to haue beene the origen Mother which hath begot all late heresyes which as a brood of such a Damme haue descended from her which in the first Part is fully performed is a sufficient proofe that the same heresyes are degenerate from all diuine Verity and are as so many poisoned streames descended from an infected fountaine And though all Sect-maisters who disclaime delude the vsual receaued grounds of Christian religiō such as are Scripture Tradition Church Councels Sea Apostolike and Fathers and appeale euery man to his owne Priuate Spirit do make this their Spirit the origē of their fayth which also in the former part is I hope sufficiently and copiously conuinced that the chiefe and prime Protestants before cited haue done might suffice to conuince their doctrine of falsity for that it is descended frō a Mother of such impiety Though I say this that hath beene thus proued might be a sufficient motiue to breed a dislike of this Priuate Spirit and of the doctrine springing from it yet because that out of it all sorts and sects of heresyes especially lately engendred haue issued as so many vipers out of a dunghill and because the confutation of it is the confutation of all heresies in their origen and as it were a brusing of all late nouell opinions in the head or a strangling of them togeather wiih their Mother in her wombe for to proue the fountaine to be poisoned is to proue the streame to be infected and to conuince the Mother of adultery is to proue the child liable
that he may abide with you for euer And shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seeds seed for euer And for what end That he may teach you all thinges That spirit of truth shall teach you all truth Thirdly he armed it with all power and authority To remit or retaine all sinnes to bind or loose whatsoeuer is to be bound or loosed in earth or in heauen to correct punish with the rod of correction To excommunicate and deliuer vp to Sathā And to determine all questions or controuersies as it should seeme good to the Holy Ghost and it Fourthly he established and cōfirmed it As the pillar and foundation of truth that being in it selfe grounded in truth and also grounding others in the same it should stand so firmely that the gates of hell shall not preuaile against it Fifthly he gaue to it commission and charge to teach all nations and to preach the Ghospell to all creatures Sixtly he gaue vs warrant and security that we might safely heare and obey it He that heareth you heareth me Seauenthly he gaue vs charge and command by precept of obligation that whatsoeuer they shal say to you speaking of the Scribes and Pharisies in Moyses chaire but à fortiori of the Pastours and Prelats in Peters Chaire that doe you Eightly he threats and terrifyes vnder great punishment first of danger and of contempt of himselfe by contemning it He that despiseth you despiseth me Secondly of infidelity and losse of his fauour and grace He that will not heare the Church let him be to thee as the Heathen and the Publican Thirdly of hell and damnation for euer He that belieueth not shal be condemned All which doe proue not only an authority and that infallible in the Church to direct and teach vs but also an obligation in vs to obey submit our selues for fayth to the direction and instruction of it And least any should doubt of this Church what it is the holy Ghost explicates the meaning of our Sauiour tells vs that it is Some Apostles some Prophets and other some Euangelists and other some Pastours and Doctours to the consumation of the Saints vnto the worke of the ministery vnto the edifying of the body of Christ vntill we meet all into the vnity of Fayth Which Pastours he will giue vs according to his owne hart who shall feed vs with knowledge doctrine And how shall they feed vs by preaching and proposing to vs the doctrine of fayth for as hearing is a necessary meanes to belieuing How shall they belieue him whome they haue not heard so preaching and proposing what is to be belieued by Church-pastours is necessary to hearing so to belieuing How shall they heare without a Preacher By which is apparently proued the necessity and infallibility of Church authority for a propounding and directing cause in matters of fayth and Religion All which may be confirmed First by authority of holy Fathers among whome I will cyte S. Irenaeus and S. Augustine for the rest Irenaeus that learned Doctour and holy Martyr sayth VVe ought not to seeke among others the truth which we may easily take and receaue from the Church seeing that the Apostles haue most fully layd vp in her all thinges which are of truth that euery man that will may take out of her the drinke of life For which those thinges that are of the Church are with diligence to be loued and the tradition of truth is to be receaued S. Augustine sayth The truth of the Scripture is holden of vs when we do that which pleaseth the vniuersall or whole Church the which is commended by the authority of the Scriptures themselues that because the Holy Scriptures cannot deceaue whosoeuer feareth to be deceaued with the obscurity of this question let him require the iudgement of the Church which without any ambiguity the holy Scripture doth demonstrate In which is affirmed First that all truth is left by the Apostles in the Church not in Scripture only Secondly that the same truth is to be learned and receaued of all by the sayd Church Thirdly that the truth thus receaued is most true and is to be loued and followed of all See more of the Fathers aboue in the first part to whome I add a confirmation out of Luther against himselfe and his followers who sayth that The Church neither can nor ought to teach errours no not in the least thinges since God is the mouth of the Church and as God cannot lye so neither can the Church Secondly by Reason for since of all the rest of the means and rules also of fayth there may be and often is question doubt as for example of the articles which be true which not of reuelation which is reuelation of God which an illusion of the enemy of the motion of the spirit which is of God which of nature which of Sathan of the inclination of the Will which is a pious disposition and which an illuding affectation of tradition which is diuine Apostolicall or Ecclesiasticall which not of Scripture which is true which false of true which is the incorrupted translation which corrupted of the incorrupted trāslation which is the true sense which is false and of the true sense which is to be belieued as fundamentall and necessary which is not to be belieued as fundamentall but only voluntary Of all which since I say there euer hath beene and now is great question contentiō some infallible directing iudge propounding cause is a necessary meane to end these all like controuersies and to settle and resolue vs in the assured certainty of the one or other or els will the contention be euer endlesse and we in our opinions restlesse Among which seeing no other can be assigned but the Church and that God hath giuen so large commission and priuiledge for that end to it as we haue produced it remaines that the Church and Church authority is of all necessary meanes of fayth the most necessary for vs to settle and satisfy vs in the certainty of our diuine fayth And thus much of the order necessity of these six meanes and chiefly of Church-proposition or the Proponent cause How the Protestants want all these six meanes of Fayth SECT III. THE third Consideration is to reflect how that of all these six meanes necessary to diuine fayth the Protestants haue not any one but are defectiue in all These meanes are either External as the credible testimonies which by euidence of reason conuinceth that such a faith is credible and may prudently be belieued and Church proposition which by the credit of authotity assures that the same is true and is to be belieued both which are externall to the person belieuing or Eternall
all and because they haue none they affirme that none are now wrought or if any be wrought that they are false feygned or diabolicall For Holinesse of life they confesse it to be so far from them that as Luther confesseth Men are dayly worse being possessed now with seauen Diuells more then before yea with whole troupes of Diuells and are more couetous crafty cruell and wicked then when they were Papists And the like is confessed by Caluin Musculus and others cyted by Becanus and the Protestants Apology If we seeke for Vniuersality they are ashamed to stile themselues by the name Catholike which is vniuersall but by the name of Protestant or for distinction of Protestants by the name Lutheran Caluinist or the like Vniuersality of place they cannot challenge because their doctrine neuer extended out of the limits of a few Northern countryes in Europe nor euer entred Africa Asia or America Vniuersality of tyme they cannot chalenge because their Church had its first being but about an hundred yeares agoe and this so apparently that we can nominate the yeare when the authour who the place where the opinions what the mantainers and abetters by whome this doctrine had first being in the world and the opposers who at first did yet continue to gainsay it so as they disclaime expresly from this marke not only denying it to be any marke of the Church but also confessing that their Church was according to some of them seauen hundred to others a thousand to others twelue hundred to others foureteene hundred yeares euer from Christ as before is proued either not at all or altogether latent and inuisible If we seeke for Succession of Ordination from the Apostles they either beg it from the Romā Church which they account Antichristian or els take vp a new one at their owne handes and are Prelates and Pastours of their owne creation and for want of ordinary vocation from Christ are content with an extraordniary of their owne inuention By which and much more for breuity omitted is euident that all testimonyes of credibility sufficient to make their doctrine seeme probable and worthy of credit are wanting to them and their Church 2. That the Protestants want the two externalll meanes of fayth which is Church-infallible proposition by which they should be assured confirmed in the certainty of their diuine reuelation mysteries reuealed in the certainty of their spirit and motions by it and in the certainty of their Scripture and meaning of it is proued because whether we take the Church Authoritatiue for the chiefe Pastours and Prelates by whose authority it is gouerned or Representatiue for the general Councels in which the whole body in the assembly of Bishops is represented or Collectiue for the whole multitude of all faythfull belieuers through the whole world dispersed Take it I say in which of these senses you will in all which it is the true Church of God and of infallible authority yet in none of these doe the Protestants receaue any infallible direction or confirmation frō it For if we respect their Pastours and Prelates they are not directed by them or obedient in fayth to them but by the liberty and priuiledge of their spirit euery priuate person hath authority to censure and iudge them If we respect generall Councells they disclaime all as before is proued or if they approue any it is so farre as their Decrees do agree with the fancy of their spirit to which they subiect them and so longe as they are pleased to obserue what is commāded by them in which they will be free without obligation to obey them If we respect the whole body of the Church they in their generall Tenents doe generally hould that it may erre and faile in doctrine and fayth and for practise do boldly affirme that for many ages it hath fallen and failed not only in doctrine of Idolatry superstition and heresy but also in very extancy and being of a Church as hauing beene inuisible not extant but dead buried and corrupted for so many ages togeather as in the first part is proued and thus they cut off al infallible authority of Church proposition which more then the other meanes they do in plaine tearmes expresly reiect and condemne 3. That the Protestants want the first internall means of Faith that is a pious disposition or inclination to belieue what is proposed by the Church as reuealed by God is proued because as a pious inclination of the will moued by the grace of God doth apply and determine the Vnderstanding of a willing and well disposed person either to labour and seeke out such motiues testimonies as do make the truth of Religion seeme probable or to assent to such as are already proposed vnto it so the obstinate disposition of a willful Protestant doth refuse to giue any credit or beliefe to any reasons though neuer so euident or to any definition of the Church though euery way most certaine but resolues with out amendement to persist in his preiudicate opinion notwithstanding any reason or authority to the contrary By which his obstinacy 1. He fals into heresy by willfully following his owne opinion which he chooses and carelesly contēning the authority of the Church in that it defines 2. He looseth his fayth which he receaued in Baptisme fals into infidelity partaking with Heretikes 3. He belieues no articles of fayth to which he assentes though truly firmly and for the testimony of God by any diuine and Catholike fayth which depends vpon an infallible meane that is Church proposing authority but by humane fayth wholy relying and lastly resoluing his beliefe eyther vpon the authority of some deceauing maister or vpon the testimony of some wrested Scripture or vpon the euidency of some deluding notes and markes or vpon the seeming apparency of his owne spirit and conceit 4. He separates himselfe from the vnion of the body of Christ from the benefit of the merits of his passion from the communion of his Saints both in earth and heauen and from all participation of hope of glory in Gods Kingdome to come so remaines as a dead member cut from the body as a dry bough deuided from the tree as a darke glimse of light separated from the Sunne as a small streame stopped from the current of the fountaine all which as they do presently decay and dry or come to nothing so he 4. That the Protestants want the two internall meanes and help of Fayth that is the infused and permanent guift of fayth inherent in the Vnderstanding and both enabling and illuminating it to the producing of the act of diuine supernaturall fayth is proued Because Protestants who hold that Fayth doth iustify and that Iustification is not by any inherent guif and quality but by the extrinsecall fauour of God not imputing our sinnes vnto vs
must needs by consequence hould so for the most part do hould that there are no infused and permanent guiftes or habits of fayth which concurre or help to our Iustification but that all is wrought by the motion of a transeunt spirit which motiō as it worketh according to them in them by it selfe only wholy all internall good workes without any cooperatiō of man or mans freewill so it is only a motion which worketh in whome it will when it will and how it will al and whatsoeuer it wil in man to his iustification and saluation by which it is euident that as in all their opinions they are neyther constant nor permanent but are wafted with euery wind of new doctrine and so fly from the beliefe of one thing to another so they are not guided by any permanent guift or quality but by certaine flashes motions of an vncertaine spirit which leads them from one vncertainty to another and so leaues them in al vncertaine 5. That the Protestants want the first of the eternall meanes or helps of Fayth that is the materiall obiects or articles of beliefe which are to be belieued as reuealed by Christ vnto the Apostles and by the Apostles left to their Successours and by them to vs and posterity is proued 1. Because they belieue many thinges as obiects of Fayth which are not reuealed eyther in Scripture or Traditions of which are many instances giuen in the former parte so do they not belieue many articles which are reuealed both in Scripture and Tradition for which cause they reiect all tradition and in it many mysteries of fayth which the Apostles left only by Tradition and refuse many partes of Scripture and that chiefly because they containe many points of doctrine which they will not belieue 2. Because as they admit many points of doctrine into the number of their articles of fayth which the ancient Church condemned for heresies as contrary to Apostolicall doctrine witnesse the ancient condemned heresies of Heluidius Vigilantius Arius Iouinian and others by them reuiued so they cōdemne many pointes of doctrine as erroneous superstitious or idolatrous which the ancient Church receaued for articles of Fayth as agreable to Apostolicall tradition witnesse all the poyntes of doctrine which the Magdeburgenses and others before cyted condemne as errours and staines in the ancient Fathers in euery age since Christ in both which they erre in the materiall obiects of Fayth as well in receauing condemned heresies for Apostolicall verities as in cōdemning receaued Apostolicall verities reuealed by Christ for erroneous heresyes 3. Because as they admit speciall Fayth only whose obiect is only their remission of sinnes and iustification for diuine Fayth by which they are iustified so all other fayth by which they belieue for example the B. Trinity Incarnation Passion and Resurrection and Ascension of Christ with the rest of the articles of faith vsually belieued they acknowledge for no other but for a general Faith common as well to the damned and Diuells as to them which faith in the Diuel and damned as it is no voluntary and free act proceeding from a pious disposition of the Will nor a diuine and supernaturall worke depending vpon any authority of God reuealing but a meere naturall and necessary act of knowledge◠conuincing their vnderstāding eyther by force of experience or by euidence of reason or by apparent and euident notes of credibility or by some manifestly knowne testimonies of God of the verity of that which they belieue and tremble at so in the same manner their Faith of the same articles by their owne confession is not diuine but a meere humane fayth grounded vpon some generall receaued opinion or vpon some meere human authority and so what they conceaue of the generall articles of faith they do not receaue them as any articles of doctrine and supernaturall fayth but as generall receaued positions humane coniectures and their owne selfe-seeming and chosen opinions 6. That the Protestants want all diuine Reuelation for which as the formall cause and the finall resolution they should belieue al which is by God reuealed is proued 1. Because what they belieue they belieue not for that it was reuealed to the Apostles by the Holy Ghost eyther at Pentecost when it did visibly teach and confirme them or in successe of tyme when vpon occasion as at the conuersion of Gentils it did reueale to them all the mysteries euer after to be belieued which Reuelation made to the Apostles is the formall cause of fayth nor yet for that it is proposed to them by Church infallible authority as a condition necessary to know what is reuealed but for that it is reuealed to them a new by their owne priuate spirit from which they receaue all their directions and certainty both what is reuealed why it is reuealed and also by what meanes it is reuealed 2. Because the meanes by which Christ doth manifest and declare vnto vs his diuine reuelations they eyther plainely reiect or wholy subiect to their priuate spirit for the authority of traditions by which part of the diuine reuelations are deliuered to vs and the Proposition of the Church by which we are secured of the certainty of them they reiect and deny The authority of the Scripture which is an other meane by which God hath reuealed his truth and which they chalenge as the only means both of knowledge certainty of diuine reuelations they wholy subiect to their priuate spirit by which they are assured which is true Canon which is true edition which true trāslation which true sense of it And so for diuine reuelation they haue neyther any at all nor yet any meanes to know or attaine vnto it And thus much of the Protestants want of all the necessary helps meanes by which true and diuine supernaturall Catholike fayth is produced conserued and increased in the soule of euery faithfull belieuer and member of Christs holy body and Church How the Catholikes and Protestants differ in these six meanes and how the Protestants make their priuate spirit the only meanes of all SECT IIII. THE fourth consideration is to reflect vpon the aduantage which we Catholiks haue against the Protestāts and the difference that is betweene vs and them in these meanes of Fayth and how that the Protestants do substitute one only deluding and deceitfull meanes that is this their priuate Spirit in place of all the six former meanes of fayth And first for the materiall obiect they professe to belieue 1. only the doctrine which is reuealed in scripture 2. that only which is reuealed in that one parte of Scripture which they are pleased to accept as Scripture by their spirit 3. that only in that part of Scripture which is according to their precōceaued opinion so interpreted by their spirit so that Scripture alone and that not in whole but in part and that part of Scripture as it is
without interruption of persons or chang of doctrine by a perfect enumeration of successours Apostles and Apostolical Seas vntill this present tyme these our present Prelates Patriarches and Popes We haue the rare examples of millions of Martyrs Confessours Virgins who haue with their bloud life defended and honoured our confessed Faith Doctrine the strange punishments of persecuting Pagans Iews Heretikes who haue with their sword and cruelty opposed and persecuted it In all which we differ from them and haue the aduantage of them in credible motiues 5. For infallible proponent cause as they do not require or assigne any yea as before do expresly reiect all chiefly the true that is Church authority so they cannot produce any which either can be a proponent cause or if it could is yet either infallible or so much as credible for them selues and their Religion For their scripture is not to them a proponent but if it were true scripture a reuealing cause because in it is reuealed truth of which reuelatiō there is need of a proponent cause to declare which is scripture which is among many the true sense of it Their priuate spirit which yet they make their proponent cause is so farre from being either infallible or credible that it is not only most fallible and subiect to deceaue yea and actually doth deceaue and hath deceaued so many but also most incredible without any apparence of probability eyther to them who haue it or to others who follow it that it can be true or direct and declare any truth at all We haue a proponent cause so certaine and infallible which is Church authority that it hath for the infallibility of it the predictions of Prophets the promises of Christ the declaration of the Apostls the confirmation of miracles the approbation of holy Fathers the practise of all antiquity what not all to proue the verity and infallibility of it in directing and declaring to vs what and why we are to belieue And in this proponent cause also we differ and that principally from the Protestants and so haue the aduantage prerogatiue ouer them in the externall meanes and so in all the meanes required to fayth For the priuate spirit in particuler if it were a sole necessary ground meanes of fayth as the Protestants without ground suppose it if euery Christiā lawfully might necessarily ought to rely vpon it which yet none can for the certainty of his Fayth Religion if it were a secure ground to build vpon and a certaine meanes as it is not to attaine to true fayth and saluation yet with as great reason yea with more probability might we Catholikes both chalenge it rely vpon it then the Protestants may or cā And 1. for the certainty of the spirit that they haue infallibly the spirit of God more then we what can they chalēge for it more then we What certainty can they claime more then we If they alleadge their bare word say they haue it we can alleadge ours and say also we haue it If they alleadge Scripture say they haue it for them we also can alledge the same and say we haue it for vs yea and had it before them for that they had what they haue of it from vs. If they alleadge they haue the true sense of Scripture for them and their priuate spirit we can alleage we haue the same and the same meanes to attaine it as they many of vs haue as great learning and knowledge in tongues as they as great a care and desire of truth as they as diligent paines and industry as they as feruent prayer and deuotion to find and obtaine it as they If they alleadge the sense and feeling of this spirit within them we can alleadge and feele as much sensible deuotion and more spirituall as many inspiratiōs illuminations these more certain as great promptnes and readines to obey Gods motions that with more humility then they yea in all these we haue and can alleadge more then they 1. The conformity in iudgement with the ancient Fathers Councels and Church with whome we agree 2. The direction and authority of our holy Mother the spouse of Christ our Church which we obey 3. The subordination and vnion of our selues with our Pastours Superiours of the Church to whome we are subiect subordinate And all this haue we more then they all making vs more certaine then they all better grounded then they So that we may confidently say with the Apostle In quo quis audet audeo ego VVhat they dare we dare what they can we can what they may chalenge for the probability of their spirit we can may chalenge the same yea more then they plus ego with more reason and probability vpon better safety security In the certainty therfore of this spirit if it be secure we are equall with them yea many degrees aboue them Secondly For the necessity of hauing the true spirit of God in vs and the efficacy or effect of the operation of it with vs we Catholikes are so far from denying either that we hould a necessity and that absolute of both affirming that as a principle of our faith that no person whatsoeuer cā truly and duly belieue any article of faith much lesse al nor do any one worke auailable to saluation much lesse saue his soule without the special presence assistāce of the grace or spirit of God in him In as much therfore as concerns the necessary being and working of this spirit of grace of God in vs in some thinges we and the Protestantes agree in other we differ We agree 1. In that both of vs graunt and require an operation and assistance of this spirit of God not only to true faith but also to good life 2. In that both of vs do graunt require this operatiō to be so necessary in euery one that neither right faith nor vpright life can be attained or performed but by it that as the prime principal cause and agent 3. In that both of vs do graunt require this necessary and operating spirit to be so priuate particuliar internall in euery one that it hath an effectual operation or cooperation in him that so effectual that to it is attributed the effect of our conuersion saluation And thus farre we agree Thirdly We differ frō them in these 1. In the name vsual manner of appellation for we cal it the grace of God which as before is of diuers sortes some gratis giuen as the guift of languages cures c. some iustifying as Faith Hope Charity some actuall as excitant adiuuant operant cooperant sufficient effectual the rest before mentioned They call it the spirit or priuate spirit or motion of God as inspiring and working whatsoeuer good is wrought in them 2. We
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-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
their owne priuate spirit iudgement and opinion for matters of fayth religion preferring it before the sentence of the whole Church and Pastours of it are Heretikes sinnefull subuerted to be auoided according to S. Paul but such are all those who make their priuate spirit the rule and iudge of their fayth religion and exposition of Scripture as is apparent because neglecting the direction of the spirit of God which directs his whole Church they preferre before it their own priuate spirit which directs themselues therefore are iustly condemned and so to be auoided as Heretikes Out of diuers places of Scripture condemning the relying vpon our owne iudgement SECT VII THE last proofe which I will vse is out of these places of Scripture which as in generall they exhort vs not to be wise in our owne conceit nor to trust in our owne opinion iudgement so in particuler they do condemne this relying of euery man vpon his priuate spirit which is nothing els but his conceit and opinion First the Wiseman sayth Leane not vpon thy owne prudence be not wise in thy owne conceit The way of a foole is right in his owne eyes but he that is wise heareth counsaile There is a way that seemeth to a man iust but the later end thereof leades to death◠I say sayth VVoe to you that are wise in your owne eyes and prudent before your selues Moyses sayth You shall not doe there the thinges that we do heere this day euery man that which seemeth good to himselfe Of all which S. Paul giues a reason and denounceth a punishment because hauing not glorified God they are become vaine in their imaginations and their foolish hart hath beene hardened for saying of themselues that they be wise they are become fooles And to them that are of contention obey not the truth wrath and indignation In the flame of fire giuing reuenge to thē that know not God and that obey not the Ghospell Out of which places I argue thus They who leane on their owne prudence are wise in their owne conceit are vpright in their owne eyes are wise and prudent before themselues doe that which seemes good to themselues say themselues are wise these become vaine foolish contentious hard-harted know not God obey not truth resist the Ghospell and are cursed according to holy Scripture But such are all they who in mysteries of fayth in matters of religion and in expositions of Scripture forsake the direction of the spirit of God promised and giuen to his Church and rely and depend vpon their own spirit or self seeming conceit who by it choose their fayth and vpon it ground their saluation as all Protestants do who are guided by this priuate spirit therefore in this miserable and desperate case of ignorance vanity folly obstinacy and cursednes are all those who in their fayth religion and exposition of Scripture are thus guided directed and instructed by their priuate spirit And if these sayinges of Scripture be verified in affaires morall or domesticall publique or politique which are in the compasse of our naturall iudgement reason of which they are properly vnderstood and in which experience also teaches that they who in any arte science or negotiation most rely vpon their owne iudgement and follow their owne wayes do often commit the greatest errours and fall into the deepest dangers wheras they who are aduised by others and goe the ordinary way doe for the most part proceed more securely and succeed more prosperously Then much more is the verity of them confirmed in mysteries of fayth which are aboue our capacity in verities of religion which are not measured by reason and in explication of Scripture which is a booke sealed and that with seauen seales which none in heauen or earth could open or looke vpon but the Lambe nor any spirit interprete it but that which did make it In all which euery mans proper iudgement must needes be weake and euery ones priuate spirit doubtfull whether it can attaine to the true and proper vnderstanding of them All which is confirmed by the authority of that famous Doctour S. Augustine who sayth Quis mediocriter intelligens non plané viderit c. VVho though of meane capacity doth not plainely see that it is more profitable and secure for the simple to obey the wise then to liue according to ones owne direction and if this course be safer in small matters as in tilling of ground marrying of wiues education of children and ordering of ones family much more it is in religion for humane thinges are more easy to be knowne and in diuine things there is more danger of sinne and offence And againe No science or trade though meane and easy is learned without a Maister what therefore can be more audacious and temerarious then to seeke to vnderstand bookes of diuine mysteries without Interpreters And againe Men to vnderstand a Poet do seeke for a maister Asper Cornutus Donatus and others and darest thou without a guide aduenture vpon the diuine bookes which be full of diuine mysteries as all confesse and darest thou giue thy iudgement or interpretation of them And thus is this priuate spirit defining of fayth decyding of controuersies and determining of religion confuted by authority of holy Scripture expresly confuting and condemning it and the aforesayd function assigned to it He who wil see more testimonies to proue the right Iudge of controuersies and the infallible interpreter of Scripture which are the authority of Gods holy Church and the chiefe Pastours of it let him read Bellarmine where he shall see the practise and testimony of antiquity and the euidence of reason all at large cited for the same THE PRIVATE SPIRITS INTERPRETING OF HOLY SCRIPTVRE AND Iudging of Mysteries and Controuersies of Fayth confuted by the testimony of holy Fathers CHAP. III. WE haue confuted this pretended power and authority of the priuate spirit by the authority of Gods holy Word it remaines that we do the same by the testimony of ancient holy Fathers For which we may note that as S. Augustin alleadging the Fathers before him against the Pelagians sayd That he would not assume to himselfe to alleadge the sentences of all Fathers nor yet all the sentences of them whome he alleadged but some sayings of some few which yet are such as will cause our aduersaries to blush and yield if eyther feare of God or shame of man will ouercome so great an obstinacy in them So we will not vndertake to alleadge either all the Fathers or al the testimonies of those whom we alleadge no more then we haue done al the Prophets or Apostles or all the authorities of them whome we haue cyted which labour in both we leaue to thē who are more expert in both yet I hope we haue collected some and those in euery age such as being wel pondered
who receaue both the old and new Testament but interpreted according to Mahomets Alcaron and also by all Heretiks who seek to fill their books not oÌ„ly with words of Scripture but sayth Vincent Lyrin with thousands of testimonies thousands of examples thousands of authorityes out of the Law the Psalmes the Prophets the Apostles which expounded after a new and ill manner would thereby throw downe soules from the tower of Catholike fayth to the pit of wicked heresy being as our Sauiour sayth of them false Prophets or teachers who vnder the garments of sheep that is sayth Vincent Lyrin the wordes of the Prophets and Apostles are rauenous VVolues infesting the fold of the Church and deuouring the flocke of Christ and saying Christ is heere or there that is as Origen expounded it in this or that text of Scripture who thus transfiguring themselues into the shew of Apostles or preachers of Christ do labour to transfer the people into another Ghospell who depraue the Scripture to their owne and others destruction And by the wordes of the Law sayth S. Ambrose impugne the Law and do frame a false sense of the wordes of the Law that they may confirme their owne peruerse opinions by the authority of the Law Against al whome we may note the wordes of S. Hilary saying That Heresy is about the vnderstanding not the text of Scripture the sense not the words is the sinne And of S. Hierome That the Ghospell is not in the wordes but the sense of scripture not in the outward rine but in the inward marrow not in the leaues of wordes but in the root of the sense SVBDIV. 2. Who haue authority to make the Interpretation of Scripture SEcondly this sense and meaning of scripture because it is not facil and easy to be knowne to all by reason of the great obscurity in the wordes the great fecundity in the sense and the great profundity in the mysteries or articles belieued which cannot by euery one nor by any one without the assistance of the same spirit which penned it be vnderstood therfore is necessary some authentical certain and infallible authority for the true vnderstanding of this authenticall certaine and infallible sense of scripture This authority because it is in the Catholike Church chiefly in the Pastours and Prelates of the same for the better gouernement of it in true doctrine vpon whom God hath bestowed the infallible assistance of his holy spirit as is afterward proued therfore their authority is necessary for the finding out the true and certaine sense of scripture Whensoeuer therfore the chiefe Pastour or Pastours of the Church vsing the meanes for it appointed of which in the next proposition do either ex Cathedra or in a Councell confirmed approued or by a generall consent propose deliuer and declare any sense or exposition of scripture as true and to be belieued as an article of faith in any controuersy against heretikes then is that sense to be receaued for their authority as authenticall certaine and infallible From whence ensues that though in matters of Philosophy and reason we must rather attend what is said theÌ„ by whome it is said and respect rather the force then the authority of the person who sayes it yet in matters of faith we must first respect them who preach and the authority and commission of their person and by it iudge of their doctrine preached For if the person be lawfully sent if he haue lawfull commission if he be a lawfull pastour not deuided by heresy or schisme from the whole body then the people are to attend to him and for his commission to receaue his doctrine but if he want mission commissioÌ„ if he teach of himselfe and his owne authority if he produce the doctrine not of the Church-proposition but of his owne inuention let him teach what he wil proue it how he wil he is not to be heard nor belieued by the common and vulgar people to whom it belonges to be obedient subiect to the authority of their Pastour not to iudge of the verity of his doctrine more then in generall whether it be consonant or dissonant from the vniuersally receaued doctrine of the Church for they are to obey their Pastours to remaine in the same rule in the faith first deliuered in that which they heard from the beginning to auoid profane nouelties of words not to receiue any other Ghospel or doctrine but that which they learned and receaued from the beginning leauing the particulars to the testimony of others either equal to their pastour in function or superiour to him in authority Which point is to be noted against the Manichees of old and the Protestants of late who respect not the authority of the Preacher but the force of his reason attend not to the commission of the Pastour who he is that teacheth but to the plausibility of his doctrine what it is and how far it is pleasing to their priuat spirit disposition or iudgment SVBDIV. 3. What meanes are to be vsed to make this Interpretation and of foure Rules of infallible interpreting of scripture Thirdly The meanes which are to be obserued vsed and followed by these Pastours or Prelats for the securing vs of this true sense of scripture are these 1. The rule of faith that is the Catholike and vniuersally receiued doctrine of faith and piety which was deliuered by the Apostles receiued by posterity 2. The generall practise or obseruatioÌ„ custome or tradition of the whole Church in pointes where the doctrine is not certaine 3. The auncient exposition or consent of the holy fathers and doctours of the primitiue Church where the former do not appeare 4. The decrees and definitions of the Councels either generall or prouincial approued by generall and the conformity to them in all expositions doubtfull Thâ—se are as so many rules or conducts according to which the certaine and authenticall sense of scripture is by the Pastours of gods Church to be squared and guided First that the rule of fayth is to be presupposed obserued and followed in the finding out the true sense of scripture is proued 1. This rule of Fayth is by S. Paul who often doth mention it called sometymes a rule which bringeth peace VVho haue followed this rule peace be on them Sometimes a rule in which they are to remaine to auoid dissentions Let vs remaine in the same rule that we may iudge the same Sometymes his rule which he deliuered to them and by which they are to increase in fayth Your fayth increasing according to our rule Sometymes a reason of Fayth according to which is giuen the guift of prophesy or interpretation of scripture Donations or prophesy according to the rule of Fayth And in effect it is no other but the doctrine they receaued the fayth preached through the whole world the disposition
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
for the faith of the ghospel but it is a spirit of dissentiō which comes in his owne name speaketh lies of it selfe leadeth disciples after it selfe and seeketh as a thiefe to kill and destroy And if the spirit of the hearer be not conformable to the teacher then it is not a spirit of God nor of truth because he who is borne of God heareth the voice of the spirit and to heare the voice of vs saith S. Iohn that is of the Pastour is a signe to discerne who knows God and who hath the spirit of truth not falshood But if he on the contrary do follow a stranger do heare the voice of strangers do harken to a Prophet who ariseth and saith let vs follow strang Gods whom thou knowest not that is new Pastours vnknowne who they are or whence they come it is a signe of a spirit which followes not God nor is directed in truth Therfore the spirit of God is not a spirit priuate and singular by it selfe but a spirit common and generall to all the faithfull vniting the sheepheard with the flocke and the flocke with the sheepheard both in the fold of Iesus Christ in vnity of one spirit and faith Thirdly Because this priuate spirit is not only euill but also most vncertaine and fallible for it is vncertaine in whom it is whether in Luther Caluin Seruetus or Rotmā and why not as well in Bellarmine as in any of them It is vncertaine to him who imagines he hath it whether it be the spirit of God of nature or of Sathan and most vncertaine altogeather vnknowne to any but him who challengeth it It is vncertaine whether that sense it suggests be the certaine meaning of the holy Ghost or the inuention of ones owne braine It is vncertaine whether those interpreters of scriptures which follow it and others who follow them as Caluin Luther Osiander Beza or others do expound the scripture in the sense of the holy Ghost or of their owne It could not accord the Lutheran Deuines of Saxony in the Conference at Altemburge 1568. whether the scripture was to be receiued as interpreted by Luther only as the Duks Deuines of Iene Lipsia prescribed or as by Luther and Melācthon also as the Electours Deuines of Wittemberge resolued It could not agree Luther Melancthon with Zwinglius Oecolampadius at Marspurge 1529. about the sense of these words Hoc est corpus meum whether they are meant properly or figuratiuely It could not combine in vnity at Wormes 1557. the twelue Catholicke Doctours with the twelue Lutheran about many points of controuersy nor the Lutheran Doctours among themselues of whom seauen the maior part excluded fiue the lesser that is Amsdorpius Gallus and others the rigid Lutherans It cannot pacify to this day the dissentions about the sense of scripture betweene the Lutherans Swinglians Caluinists Vbiquitaries Osiandrians Swenk feldians Trinitarians Puritans Familists Anabaptists and others in number infinite and in contention vnplacable So vncertaine it is in all so vncertaine it leaues all Fourthly Because it is not only false and vncertaine in expounding the scripture but also it is opposit to the spirit and iudgement of the whole Church of all generall Councels and of all auncient Fathers reiecting and condemning them and preferring it selfe in euery preacher or Parochian before them It will in euery vnlearned Protestant with Caluin examine all the spirits of all men according to the rule of the word of God it selfe I say will examine and iudge them It will with Luther affirme and stand to it also that it will permit none to be iudges but all to be obedient to it It will with Whitaker resolue that all iudgment of Fathers Councels and Church is only humane and only its owne is diuine of which contempt of Fathers and Councels see the first Part Chap. 5. Fifthly Because it is not only false fallible opposite to the spirit of Gods Church but is the very author and supporter of all heresies as Stapleton well notes saying Out of this priuate spirit to which they stand stifly for the exposition of scripture haue issued and flowed all the stincke of heresies and new opinions which haue infected the whole world And indeed as euery hereticke diuided himselfe from the Church and forsooke the spirit of it so by his new spirit he inuented a new heresy of his owne and sought to draw people after him All which both concerning heresies rebellions shal in the third Part at large be demonstrated Sixtly Because all the partes and properties of an infallible Iudge are wanting in this spirit as shall appeare in the next Chapter And thus much against the priuat spirits authority of expounding scriptures by reasons drawne from the obscurity fecundity and profundity of scripture and from the falsity fallibility and vncertainty of this spirit Out of which it doth follow first that since the Protestants build their saluation only vpon faith and their faith only vpon the scripture and the scripture and the sense of it only vpon the spirit which is so vncertaine fallible and doubtfull therefore their whole faith and state of saluation is very vncertaine fallible and doubtfull as builded vpon a ground so vncertaine fallible and doubtfull 2. It followes that they who in shew rely so much vpon scripture who extoll it so much read it so diligently seeme to be so cunning in it and to build so much on it do not indeed rely build vpon the scripture but vpon their owne spirit or conceit by which they set vpon the scripture what sense they please and draw the sense to what doctrine they please and make the doctrine to serue to what times and turns to what ends and vses they please 3. It followes that the Catholikes whom the Protestantes so much accuse of neglect of scripture do more solidly safely rely on it then the Protestants do and do with more security and certainty ground their faith vpon it then they do for the Catholikes receiue the scripture as the word of God as much as they more parts of it then they they reuerence it as much as they and haue kept it from corruption longer then they They ground their faith and beliefe vpon it as strongly as they did the same before it was knowne to them yea deliuered it to them and to many mo besides them For the true sense and right vnderstanding of it they do not rely vpon euery mans priuate spirit or conceit as they do but vpon the iudgement of the Church infallibly assisted by the holy ghost vpon the testimony of the catholike and apostolicke rule of faith vpon the conformity of the auncient practise and obseruation of the Church vpon the generall consent of the holy and learned Fathers and doctors of auncient time vpon the infallible decrees of general and
it be contained among the chief articles of the Creed or plainly expressed in scripture 9. So sufficient that it be able to explicate determine all articles and doubtes in religion 10. So complet that it containe virtually be able to resolue plainly all questions and conclusions of Faith which may at any time vpon any occasion arise All which are necessary for such a rule and foundation vpon which so important a matter as faith and religion is grounded And this is the first thing to be obserued for the properties and conditions both of the Iudge and his rule of faith The whole body of the Church cannot be this Iudge SECT II. SECONDLY We may note that this infallible authority to iudge of controuersies of faith is giuen neither to the whole body and congregation of the Church of God as the rigid Lutherans with Brentius do hould nor to the secular Princes and Parlamentes as all the Lutherans at first and the State-Protestants of England do yet defend nor to the lay-people and priuate persons as Caluin and the Caluinists do maintaine nor yet is it residing in the wordes and text or scripture as the ordinary preachers pretend but only is giuen to the Pastours and Prelates of the Church of Christ who are lawfully by authority from Apostolicall succession ordained and Catholickly continue without diuision of heresy or schisme in the same and among them principally to the chiefe head and Pastour the successor of Peter and Bishop of Rome All which concerning euery one shall be briefly proued First therefore although the whole body of the Church collected haue the infallible assistance of the holy Ghost that it cannot erre or be deceaued in faith yet hath it not the same assistance that it may ought to be iudge determiner of faith For as in a naturall body the soule doth informe and giue life to the whole body and euery member of it but doth not discourse and giue vse of reason to the whole or euery part but only to the head so the spirit of God assistes the whole Church with the priuiledge of freedome from errour in faith but doth not likewise giue to it the priuiledg◠of authority to teach and iudge of faith and direct others in the same for which cause God hath giuen a measure of donation diuisions of graces and ministrations and made some not al Apostles Doctours Prophets that some may rule others be ruled some teach and others be taught some be superiours to iudge and direct others be inferiours to be iudged and directed and so an order and subordination a peace and vnity may be obserued and kept in the whole body among the members of Christs Church Whereof see more in the next fourth Section Secular Princes cannot be this Iudge SECT III. THIRDLY That this infallible authority is not in secular Princes or their Assemblies and Parlaments either as particuler members of the Church against Melancthon or as Princes and Superiours among the rest against Brentius so that they can and may lawfully and infallibly iudge of Controuersies make ecclesiasticall lawes giue authority to preach and prescribe a forme of doctrine a manner of seruice and an order of Sacraments and sacrifice though it be largely by many proued against the supremacy of Princes in causes Ecclesiasticall and requires a treatise more large yet in briefe it shall by these reasons be proued First because Kinges and Princes are in the Church of God and spirituall affaires as sheep to be ruled and ordered not as sheepheardes to rule and gouerne they are Lambes to be fed by Peter Sheep of the fold of Christ Members of the Church of God and seruants of the family of Christ Thus did the ancient and holy Fathers freely tell and admonish them and the Christian and good Emperours themselues acknowledged it S. Gregory Nazianzen told Valentinian That the law of Christ did subiect them Emperours to his power and Tribunall and that they were holy sheep of his holy fold S. Ambrose told Theodosius the Great that he was a sonne of the Church and that a good Emperour is within not aboue the Church Theodoret sayes of Constantine the Great that as a louing sonne he did propose busines to the Bishops and Priests as Fathers Constantine himselfe cōfesses that God gaue Priests power to iudge of Emperours witnesse Ruffinus that they were bishops within the Church he without it witnes Eusebius Valentinian the elder confesses that he as a laye man might not interpose himselfe in Church affaires but the Bishops and Priestes had care of such affaires witnes Sozom. And that himselfe was to submit himselfe to them witnes Paulus Diaconus And Theodosius the Great obeyed S. Ambrose his excommunication departed out of the Chancell at his command and cōfessed that thereby he had learned to know what difference there was betweene an Emperour and a Bishop witnes Theodoret and Nicephorus Secondly because the offices of the Bishops and Emperours are diuers and distinct the one of bodyes and goods the other of soules and fayth the one of life and death for offences against the King and common-wealth the other of sinnes and sacraments belonging to Gods lawes mans conscience the one is temporall of the kingdome and common-wealth the other is spirituall of the Church flocke of Christ which the hereticall Emperours forgetting were stoutly and zealously admonished and reprehended by the holy Bishops vnder them for the same As for example Cōstantius the Arian 1. by Hosius of Corduba willing him not to medle with Ecclesiasticall affaires nor to commaund them but to learne of them because to him God had committed the Empire but to them the Church 2. By Leontius of Tripolis because being ruler of military and politicke affaires he should not rule in thinges that belong only to Bishops 3. By S. Hilary of Arles wishing him to writ to Iudges of Prouincies that they should not presume or vsurpe to intermedle with the causes of Clergy men 4. By S. Athanasius of Alexandria that he and such who will be Presidents in ecclesiasticall iudgments who will make the Tribunals of the Court the seales of deciding ecclesiasticall causes themselues Princes and Authours of Church affaires are the abomination of desolation yea euen Antichrist himselfe Valentinian the yonger seduced by his wife was told by S. Ambrose of Milane That he had no Imperiall right in thinges that are diuine for the Court doth belong to the Emperour but the Church to the Priest And being called by the Emperour to reason with Auxentius the Arian he answered That if a conference was to be made of fayth it was to be made by the Priestes as it was vnder Constantine who prescribed no lawes but gaue free iudgement to Priests That it was neuer heard that in a cause of fayth Lay
testimony of truth to all Nations They are the Fathers who beget spirituall children by the preaching of the word who nourish them with the food of the Sacraments who rule them by good lawes and discipline and who defend them with their spirituall power authority They only haue the Keyes of the house of Dauid which they shall open and none shut The keyes of the Kingdome of heauen against which hell-gates shall not preuaile and the kingly Priesthood All because in and by their priestly function and authority Christ doth forgiue sinnes doth reconcile to him the world doth make lawes doth exercise his power and establish his kingdome of heauen and doth raigne in the house of Iacob for euer And thus is the iudiciary authority of the Church in the Pastours and Prelates of it lawfully ordained and peaceably vnited proued by the testimony of holy Scripture The same is further proued by the practise of the Church in all tymes and ages for when any Controuersy did arise any new opinion did start vp or any practise was doubtful and questioned the decision and iudgment was referred neither to the whole body of all belieuers nor to the Princes Kinges and Emperours the chiefe Protectours of the Church not to the Lay-people the greatest number in the Church not to the Scripture written word only which is a rule not properly a Iudge in the Church but to the chiefe Pastours and Prelates the Directours Gouernours of the Church who collected togeather in some Councell either prouinciall which sufficed in cases where the cause was either not important or other could not be collected or generall which was gathered when the cause was great the aduersaries potent and the assembling conuenient had the hearing examining and iudging of the cause referred to them and did censure the persons and put a finall determination to the cause question Thus we read that the question about the obseruation of Legall Ceremonies was determined in the Councell of the Apostles at Hierusalem The Controuersy about the obseruation of Easter on the 14. day as the Iewes vsed or the Sunday after as is now by Christians vsed was by diuers Councels decided as at Rome vnder Pope Victor at Hierusalem vnder Narcissus in France vnder Irenaeus in Pontus vnder Palma at Corinth vnder Bachillus and lastly at Nice vnder Pope Syluester Thus was the Nouatians and their sect denying pennance and absolution to them who failed in persecution condemned by the Prelates and Bishops of Italy at Rome of France at Arles and of Africke at Carthage Thus was Sabellius and his heresy denying the Trinity of persons condemned by the Prelates of Aegypt at Alexandria The Donatists and their schisme denying the validity of Baptisme ministred by Heretikes cōdemned at Rome Arles and Carthage and other places by the Bishops of the same Countryes Paulus Samosetanus and his errour affirming Christ to be pure man was condemned by the Bishops of Asia in two Synodes at Antioch Thus were the Manicheans condemned at Ancyra the Archontickes at Neocaesaria Eustachius at Gangra in Armenia Priscillianus at Toledo in Spaine Pelagius in Palestina Melitum Carthage Constantinople And Macedonius Apollinaris Photinus Sabellius Eunomius at Rome Berengarius at Vercells and Rome Luther and his fellowes at Ments Treuers and Colen in Germany and Macline Cambray and other places in the low-Countryes All which and many more were censured and iudged by the Bishops called in Synodes Prouinciall In like manner by the Prelates collected in generall Councells were censured and iudged the causes of greater heresies and contentions As that of Arius in the first Coūcell of Nice and the diuinity of Christ defended That of Macedonius in the second generall at Constantinople and the deity of the Holy Ghost confirmed That of Nestorius in the third generall at Ephesus and the vnity of one diuine person in Christ decreed That of Eutiches in the fourth generall Councell of Chalcedon and the verity of two natures in Christ concluded That of Peter and Seuerus of Antioch Petrus of Apamea Cyrus of Edessa Anthymius Acatius of Constātinople in the fifth generall at Constantinople and their persons with Origens errours condemned That of Cyrus of Alexandria Sergius Pyrrhus and Paulus of Constantinople and their Monothelite heresy of one will in Christ in the sixth generall at Constantinople condemned and the two wills in Christ determined That of Leo and Copronymus Emperours and the Image-breakers with them in the seauenth at Nice censured and the worship of Images defended That of Photius and the deniers of the procession of the holy Ghost from the Sonne in the eight generall at Constantinople reiected and Ignatius the Patriarch confirmed All which were in the Greeke Church In the latin and West Church Bishops also proceeded and iudged in the generall Councels as in the ninth and tenth generall at Lateran against the Sarazens and Anti-popes vnder Calixtus II. and Innocent II. In the eleuenth and twelfth also of Lateran against the Waldenses and Ioachim the Abbot vnder Alexander the III. and Innocent III. In the thirtenth fourtenth of Lyons against Fredericke the Emperour and the errour of the Greeks vnder Innocent IV. and Gregory the X. In the fifteenth at Vienna against the Begards and others vnder Clement the V. In the sixteenth at Florence against the Greeks vnder Eugenius the IV. In the seauenteenth at Lateran vnder Leo the X. against Schismatikes And lastly in the last at Trent vnder Paul III. Iulius the III. and Pius the IV. against the Lutherans all Heretikes of late In all which and others examination was made and iudgment giuen not by Princes Lay-people or the whole body of the Cleargy but only by Bishops and Prelates the chiefe Pastours of the Church who only and not the former were as appeares by authority of Scripture and the continued practise of the Church the true authenticall and infallible Iudges of controuersies of Fayth and Religion The priuate spirit cannot be this Iudge SECT VII IT remaynes to proue that this infallible and authenticall authority to iudge of controuersies of Fayth neither doth nor can reside in euery particuler faythfull person nor that the priuate spirit of euery one which is heer intended can be a competent Iudge of all controuersies of Religion This is conuinced by diuers proofes drawne from diuers heades The first proofe is drawne from the former reasons which disproue this authority to reside either in Princes or in the lay-people or the whole community of all faythfull belieuers for all the reasons which proue against them and their spirit proue much more against euery priuate person and this spirit in particuler The second proofe is drawne from the former reasons which proue this authority to be communicated only to the Prelates and chiefe Pastours of the Church for if the spirit of God
the same motiue nor yet combining them in any vnity either of one and the same Church or of one and the same discipline or gouernment or of one and the same scripture and sense of it is apparent and proued First Because this spirit is priuate proper and peculiar in euery one without subordination to any without connexion with any or without dependance vpon any It is singular and seuerall in euery one hauing a kind of operation which is for the manner singular for the motiue different and for the effect opposit in euery one It wanteth one and the same either authority of God for warrant or reuelation from God for motiue or proposition by Church for surety or direction of one visible head for gouernment as a linke and combination of all the spirits in one vnity either of Sacraments seruice or ceremonies or of faith discipline and exposition of scripture Wherupon it withdraweth al men from the high way of vnity diuerts them into by-pathes of diuision conducts them into the downfall of schisme and heresy and so precipitates them headlong into a gulfe of infidelity and perdition 2. Because as experience teaches vs it hath hatched all the viperous sects schismes and heresies which this last age in such aboundance brought forth into the world It vpon the first breathing of the new Ghospell deuided the followers of it into Lutherans Sacramentarians Anabaptists and subdeuided the Lutherans againe into the Zealous the Ciuill and the disorderly Lutherans and subdeuided yet againe the zealous into 14. the ciuill into 20. and the disorderly into 7. subfactions and petty heresies It subdeuided the Anabaptists into 13. seuerall factions and the Sacramentaries into so many new opinions in seuerall Countries inuented by so many seuerall new maisters as that within the space of an 100. years fewer some as Gualter reckon vp 117. others as Rescius 170. others as Hedio a Protestāt within 30. yeares after Luther 130. all inuented and nourished by this spirit And for multiplicity of scripture senses it deuised as one 50. yeares ago collected no fewer then 80. and as another since hath obserued no fewer then 200. seuerall expositions all out of foure wordes Hoc est corpus meum Which dissention and diuision was euen in Caluins time so memorable and markable that he himselfe confesses that this age hath brought forth horrible monstrous sects so that many staggering and no◠knowing which to follow haue cast away all care of any religion at all By which is apparent that this Scripture neither doth nor can beget any vnity or concord in fayth and religion and so cannot be a fit instrument to beget and conserue fayth That it cannot be a meanes of certainty of Fayth SECT III. SECONDLY Fayth must be certaine and infallible to vs more certaine sayth S. Chrysostome are we of things we see not then of thinges we see Yea so certaine as that it admits no deliberate and voluntary doubt not only actuall but not so much as possible For as Fayth is an inward assent of the mind which we giue to that which God who is the prime verity and can neither deceaue nor be deceaued hath reuealed to vs by meanes of the preaching and teaching of the true Church so our assent must be as certaine as is the verity of God vpon which it dependes that is so certaine that it admit no more deliberate doubt incertainty or fallibility then doth the word of God vpon which it depends Which certainty of fayth because Luther Caluin and Zuinglius extend to euery mans particuler saluation they consequently affirme that euery man must be as certaine of his saluation as he is certaine there is a God that he can no more loose his saluation then Christ can loose it But that no such certainty can be in this priuate spirit I proue besides that which is in the former Chapter shewed by these reasons First because no certaine and infallible rule or ground can be giuen certainly and infallibly to know that this spirit in any man is a spirit of truth not of errour of light not of darknes of God not of Sathan or not humane therfore there is no reason why any should build vpon it as certaine Secondly because that they who admit a certainty of it admit it only in the persons who haue it not in others who follow them who haue it wherupon all who follow the spirit and doctrine of any other whosoeuer as the cōmon both people and preachers do follow that which to them is fallible and vncertaine and so build vpon a ground fallible and vncertaine Thirdly because experience conuinces that this spirit hath deceaued doth daily deceaue many for whatsoeuer either sense of Scripture or doctrine of faith or certainty of saluation the spirit of one man doth certainly assure him as true the spirit of another man doth as certainly assure him that the same is false as for example the spirit of Zuinglius Oecolampadius Caluin and other Sacramentaries assures them that the sense of Hoc est corpus meum is figuratiue that the body of Christ is not really and corporally present in the Sacrament and that they in this faith are infallibly sure of their saluation but the spirit of Luther assures him that the sense of the words is literall that Christs substance is really and corporally present with the substance of bread and that the Sacramentaries are heretiks and damned who hould the contrary The like doth the spirit of the Anabaptists Libertines and others assure them of other such places against both Lutherans and Caluinists And the spirit of the Arians assures them of the like against all the former And all this is wrought by this spirit all conceauing a certainty in it yet all opposit and condemning one another by it What certainty therfore can there be in any of these spirits what infallibility more in Luther then in Caluin what in Caluin more then in Rotman what in Rotman more then in Seruetus or what in any one of them more then in any other Sectary What can any one claime or challenge for the certainty of his spirit which the other cannot as infallibly claime and challenge for the certainty of his Euery one of these assure themselues that their spirit is of God Euery one of them all are certaine of their sense of scripture of their faith and of their saluation by it yet euery one defends a contrary faith inuents a contrary sense of scripture condemns the contrary part of heresy is certaine by his spirit of the others damnation as the other conceaue themselues certaine of their owne saluatiō What certainty therfore can there be amongst so opposit certainties Surely none but to be certaine that all of these spirits are most vncertaine and fallible yea wicked and damnable that the state of all who depend of them is pittifull and
this preaching is deriued frō Mission according to that of S. Paul How shal they belieue him whom they haue not heard how shall they heare without a preacher how shall they preach except they be sent So that faith it by hearing hearing is by preaching of Pastours and preaching is by mission from the authority of Superiours Of which the reason is because faith is an argumēt or proofe of things that do not appeare either to our sense or reason but are aboue our vnderstanding and capacity therfore we cannot attaine to it by euidence of reason but by credit of authority To this authority that we may giue credit we must conceaue and heare it this hearing that we may be obliged to accept it must by Church-Pastors be proposed and preached to vs and this preaching that it may the better secure vs of it must be from lawfull mission by ordinary succession deriued and so lawfull mission from apostolical authority infallible preaching or proposition of Pastours and a pious disposition in vs to heare and belieue what is thus proposed are the meanes by which according to S. Paul true faith is attained But this priuat spirit quite ouerthrowes all this excellēt order and subordination ordayned by Christ Iesus proposed to vs by the holy Ghost For first it alone without any disposition of hearing without any proposition or preaching of Church Pastours without any authority of apostolicall mission and ordination teaches and directs in particuler euery one man woman or child which is true Scripture which is true sense of it and which is true doctrine collected out of it therfore euery one thus made faithfull by this spirit stands need neither of disposition to heare what is to be belieued nor of preaching to belieue what they heare nor of mission and ordination to secure them of what is preached because this spirit supplies the effect of all both ordination proposition and disposition of hearing therfore all order and discipline all subordination and subiection all sacraments or preaching are needlesse yea fruitlesse in Gods Church As this spirit secures alone so without Sacraments it sanctifies alone As it instructs all in faith so it corrects all in errours against faith And as it is directed by none but God so it is subordinate to none but God alone obliged to none obedient to none it is immediate as they which haue it imagine from God it wil be subiect only to God it will be directed only by God it alone inspires all what they are to belieue alone works all what they are to do and alone secures all that they cannot faile of their end and saluation and so alone to all is all in all that is the beginning progresse and end of all grace and goodnesse Thus is the spirit to them if you will credit them Secondly It alone hath warrant and commission power and authority in whomsoeuer it is whether he be yonge or old simple or wise vnlearned or learned secular or spirituall to examine censure to giue sentence and iudgment in any cause or Controuersy ouer any Pastour or Prelate vpon any Councell or Church particuler or generall present or past late or auncient For as Caluin and Kemnitius for example by the prerogatiue of this their spirit tooke vpon them to censure and correct by their Examine and Antidote not only the late generall Councel of Trent but also the auncient generall Councels of Nice Constantinople Chalcedon and Ephesus yea the whole Church of God and all Doctours in it for many ages togeather as is before shewed so euery bible-bearing Ghospeller who hath got but a tast of this spirit and can but read the Scripture in English will by the same prerogatiue of this spirit assume to himselfe the same authority to examine the same examiners to censure the same censurers and to iudge the spirit of the former iudges yea to examine censure and iudge all Pastours Doctours Fathers Councells and Churches and to determine which of them haue erred what sense of Scripture is to be preferred and what Fayth and Religion is to be imbraced All which as these new Protestant Maisters first practised vpon the ancient Fathers so these their new discipls haue learned to practise the same vpon them their maisters and do as well censure them as they did their Predecessours and that worthily for what they taught and practised against their Fathers is a iust punishment that their children should learne and practise the same against them That it cannot be a meanes of fayth which requirs credible testimonies SECT VI. FIFTHLY this fayth as it is obtained by piously hearing the infallible preaching of Pastours lawfully ordained and sent so also it requires besides diuine reuelation reasons and motiues of credibility forcible to moue the Vnderstanding to accept as probable this doctrine of Fayth thus by preaching proposed and by God reuealed for as before He that giueth credit quickly is light of hart And reasons of credibility such as are miracles sanctity vnity conuersions of Nations and such like before mentioned doe make a true fayth more credible according to that of Dauid Thy testimonies are made too credible But that this priuate spirit cannot giue any such credible testimonies or produce any probable motiue to conuince any one that it is a true spirit of God or a certaine meanes of faith is proued Because it cannot alledge any consent of people and nations nor any authority of miracles to vse S. Augustines words nourished by hope increased by charity and confirmed by antiquity such as confirmed S. Augustine in his faith it cannot alleadge any vnity which it causeth either with the head Christ or with his body the Church not any sanctity which it worketh by works memorable for piety or miraculous for power and vertue not any consent of vniuersality by which it hath been imbraced in all places at all times by all nations and persons no not in ancient time by any persons renowned for holinesse and learning not any succession of Pastours prelates doctours or saints who haue relied themselues their faith saluation vpon it it cannot produce any one euident either authority of holy scripture or any one tradition of apostolicall time or any one practise of auncient Church or any one decree of generall Councels or any one testimony of learned Doctours or any one probable much lesse conuincing argument of reason that either all or any one man must or may settle his beliefe in it interprete the Scripture by it rely his saluation vpon it deduce all resolutions of fayth all questions of Controuersies all doubts of Religion from it and giue peremptory iudgment and sentence of all Pastours and Prelates of all Saints and Doctours of all Churches and Councells of all doctrine and religion according to the suggestion of it which yet the precise Protestāts do both in doctrine professe and in practise performe That it cannot be a
knowne after the thing to be proued All which inconueniences this Circular manner of probation doth inferre making the probation either the same or equally or more obscure then the thing to be proued 2. Because it would follow that idem should be prius posterius notius ignotius respectu eiusdem knowne vnknowne first knowne and after knowne in respect of the same As when the premises do demonstrate the conclusion they must be first and better knowne then the Conclâ—sion And againe when the conclusion doth demonstrate the premises it should be first and better knowne then the premises so the same conclusion shal be prius notius as demonstrating the premises and posterius ignotius as demonstrated and proued by the premises both being vnderstood of the same premises 3. Because this Circular proofe is to proue the same to be the same because it is the same as the conclusion to be true if it be true or because it is true As saith Aristotle Si A est B est si B est A est ergo si A est A est In which as A is proued to be A because it is A so the conclusion is proued to be true because it is true Whereupon Aristotle concludes that euery Circular proofe and demonstration which is regressus ab eodem ad omnino idem that is when we returne froÌ„ one thing to the same thing againe and from one proofe to the same proofe againe is vitious and vnlawfull in Logicke And thus much of the nature of a Circle Secondly for the difference betweene a proper Circle which is bad and an improper which is good and lawfull we may note also that euery kind of Circular and reciprocall proofe is not vnlawfull for some is reciprocall betweene the cause and the effect as betweene rationale and risibile betweene the Sunne the Day And thus may be proued the effect by the cause à priori as Est risibile quia est rationale est dies quia Sol lucet or on the contrary the cause by the effect à posteriori as Est rationale quia est risibile or Sol lucet quia est dies Other proofes are reciprocall betweene two causes of diuers kindes as betweene the efficient cause and the finall in which sense we proue Phisicke to be good because as the efficient cause it causeth and worketh health and health to be good because as the finall cause or end it moueth to take Phisicke Or betweene the efficient and materiall cause as when we proue the entrance of the wind to be the cause that is efficient of opening the window and the opening of the window to be the cause that is materiall of the entrance of the wind Or when we proue the aboundance of raine by the aboundance of vapours as by the materiall cause and the aboundance of vapours by the aboundance of raine as by the effect All which kind of reciprocall or Circular proofe of the cause by the effect and the effect by the cause or of one cause by another is good and allowed in Logicke as being improperly a Circle Only that which is disallowed and by Aristotle all condemned is that proper manner of Circle which is 1. when in the same kind of cause one thing is proued by another and this againe by the former which is either idem per idem or ignotum per ignotius 2. When this reciprocall proofe is made by one and the same cause in one and the same manner of proofe 3. When to one and the selfe same person this one thing is thus proued by another and this againe by the former the one mutually prouing the other as when the premises demonstrate the conclusion and the conclusion againe the premises both being otherwise vnknowne As when the maister proues the seruant to be innocent and the seruant the maister both being before suspected as guilty In which the same thing is notius ignotius prius posterius that is more knowne and lesse knowne first knowne and after knowne both in one and the same respect and in respect of one and the same person and so a thing vnknowne is proued by another more vnknowne which is that vnlawfull Circle or Circular manner of demonstration disallowed and condemned by Aristotle By which is manifest what a Circular proofe is and of Circular manners of proofes which is improper lawfull and which proper and vnlawfull Thirdly Both Catholicks and Protestantes do mutually accuse one another of this vicious and Circular arguing and manner of proofe The Protestants accuse the Catholicks because they proue the authority of the scripture by the authority of the Church and the authority of the Church by the authority of scripture For aske a Catholicke how he knowes the Scripture to be infallible and true he will answer because the Church tels him it is so aske him how he proues the Church to be infallible and true he wil answer because the scripture sayes it is so and so he proues the Scripture by the Church and the Church by the Scripture The Catholicks accuse the Protestants because they proue the scripture by the spirit and the spirit by the scripture for aske a Protestant how he knowes the scripture to be true and the true sense of it he answers because the spirit so tels and assures him aske him how he knowes the spirit that it is of God and speakes truth he answers because the scripture tels and assures him so and so he knowes the Scripture by the spirit and the spirit by the Scripture The Catholikes cleared from the obiected Circle against their doctrine SECT II. THE question therefore is whether the Catholiks betweene Scripture and Church or the Protestants betweene the Scripture and the Spirit and otherwise do fall into this kind of vitious argumentation and proofe in maÌ„ner of a Circle And that the Catholikes are free from this fault and do make their proofe to seuerall sortes of persons in seuerall kinds of causes by a partiall manner of proofe and thereby do still proue one thing vnknowne by another more knowne to those persons is first to be proued For which we may note that the Catholikes require to Fayth for so much as is for our purpose two thinges First a preparation to prepare vs to accept the thinges belieued as credible and in prudence worthy to be belieued which is wrought by credible testimonyes such as are miracles consent sanctity antiquity and the rest before meÌ„tioned by which our vnderstanding is euidently conuinced to iudge and accept of the Christian Religion as more worthy or credit then any other Secondly they require a firme assent or beliefe to the articles of fayth proposed as true and of infallible verity which is wrought by the habit of fayth and dependes vpon the diuine reuelation of God declaring in Scripture or Tradition and proposing by holy Church what and why we are to belieue vpon which
of one point with another The first ground of all they make Gods free and irrespectiue election or predestination of some to his grace and saluation his like reiection condemnation of others to damnation 2. To these elect and only to them God giues true fayth and certaine assurance of their saluation 3. To these faythfull only to them he giues the infallible assistance of this his priuate spirit 4. To this spirit and only to it he giues the true and certaine vnderstanding of the holy Scipture the sense of it So that 1. Election 2. Fayth 3. The spirit 4. Vnderstanding of Scripture is as a chaine of many lincks whereof all are so connected euery one with another as he that hath one hath all and he that wantes one wantes all For say they the vnderstanding of scripture is giuen only to them and to all them who haue the spirit the spirit is giuen only to them and to all them who haue fayth Fayth is giuen only to them and to all them who are elect and so all and only the elect are faithfull all and only the faithfull haue the spirit all and only they that haue the spirit vnderstand Scripture And so à primo ad vltimum all ōly the elect must haue true fayth spirit and vnderstanding of Scripture In which election is the mother and foundation the vnderstāding of Scripture the fruit top of al their perfection This is the connexion of their doctrine concerning their faith and saluation Now as cōcerning the knowledge infallible assurance of all these which according to their groundes euery one of them must haue of himselfe to wit that he is elect faithfull and hath the true spirit of God the right vnderstanding of scripture As concerning I say the assurance of all these and the meanes of this assurance whereupon depends their saluation if any shall demand of them whereupon they ground this their certainty and assurance of all these that is their election fayth spirit scripture-sense which are inseparable and infallibly according to them ensuing one vpon another it will appeare by their answere that they haue no groundes at all but that they runne in a round and Circle rowling and wheeling from one ground or principle to another and from that to the former backe againe without any firme or setled groūd and resolution whereon to stay themselues and their fayth whereupon they skip forward and backward from one to another that is from the scripture to the spirit and from the spirit to the scripture againe from the spirit to fayth from faith to the spirit againe from faith to election and from election to fayth againe and so from election to scripture againe and from scripture to election backe againe For aske a Protestant how and by what meanes he vnderstands the Scripture He answers by the spirit And aske him how and by what meanes he knowes that he hath the true spirit He answers by Scripture And so knowes the scripture by the spirit and the spirit by scripture Againe aske him how and by what meanes he is assured of his faith He answers by his spirit and scripture but how is he sure of his spirit and scripture by his fayth backe againe Further aske him how and by what meanes he is assured of his election He answers by his fayth his spirit or the scripture and yet his election is the ground of his fayth spirit and vnderstanding of scripture So that 1. The scripture proues the spirit and the spirit the scripture 2. The spirit proues his fayth and his fayth the spirit 3. His faith proues his election and his election is the ground of his fayth with it of his spirit and knowledge of scripture also So that as many linckes as are in their chaine so many Circles and circular proofes are made by them and all in vaine and to no purpose at all as shall be shewed And first of their first circular proofe betweene the scripture and the spirit it shal be plainely proued that they fall directly and headlong into Aristotles proper and so much condemned Circle prouing the scripture by the spirit and the spirit by the scripture againe in one and the same kind of cause to one and the same person and by one sole and whole manner of proofe In all which we haue before cleared our selues and our doctrine from the obiected Circle against vs. For which we may obserue two principles of Protestant doctrine the one that the scripture only is the rule and meanes to come to the knowledge of the certainty of all thinges to be belieued wherupon they reiect all Tradition vnwritten word of God and rely only vpon the written word for the sole and complete rule of fayth The other that this written word is to be interpreted and vnderstood only by the spirit of the Lord which as it is particuler and priuate in euery man so euery man must be directed by his priuate spirit in the vnderstanding and interpreting of the scripture and in the collecting out of it what he is to belieue wherupō they reiect all authority of Church Councels or Fathers and make only the priuate spirit the Rule and Iudge of interpreting scripture as in the first part is at large proued Which being supposed it will euidently appeare how the Protestants runne this Circle betweene this priuate spirit and scripture For aske a Protestant how he knowes infallibly which is scripture and which is true sense of it He answeres by the internal testimony of the priuate spirit assuring him it is so Aske him how he infallibly knowes this his internall testimony of his spirit is the testimony of the holy Ghost He answers by the scripture assuring him it is so for my sheep heare my voice Aske him againe how he knowes infallibly this is scripture and this the true meaning of this scripture He runnes backe to the testimony of his spirit And againe how he knowes that this his testimony of his spirit is the spirit of God He returnes to the scripture againe Thus he wheeles in a round betweene scripture and spirit prouing the scripture by the spirit and the spirit by the scripture an vnknowne spirit by an vnknowne scripture and an vnknowne scripture by an vnknowne spirit one vnknowne by another as vnknowne And if Aristotle did hould it an absurd demonstration proof to proue the Conclusion by the premises and the premises againe by the conclusion in the same manner of proofe which was as he reasons as much as to proue A by B and againe B by A. which is either idem per seipsum or ignotum per aequè ig notum And if S. Augustine did count it absurd for the Manichees to proue their Fundamental Epistle to be Canonicall because Manes held it to be so and Manes to be a Prophet or Apostle because his Fundamētall Epistle did affirme him to be so wherein he
their decrees no Emperour with his sword no people or Pastour in any parish should haue publikly professed maintayned and confirmed the true fayth of Christ and true doctrine of saluation but all of Antichrist and damnation Thirdly it follows that all the predictions and prophecies of the prophets before Christ all the promises and assurances made by Christ himselfe or by his Apostles to his Church either of the extension and amplitude of Christes Church from sea to sea from North to South to the vttermost end of the world to all people and nations to all Iles and Kingdomes to all Kinges and Princes or of continuance succession of the same as long as the Sunne Moon shall endure from Sabaoth to Sabaoth from age to age frō generation to generation without interruption or discontinuance from that tyme till the worlds end or of the Holy Ghosts assistance and continuance with it as the Pillar and ground of truth against all the waues and stormes of the sea of this world against all the swordes and violence of persecutors and Tyrants and against all principalities and powers the gouernours of this darknesse and the very gates of hell it selfe It followes I say that all these predictions haue beene false and not verifyed as Castalion and Dauid George both Protestants conuinced by experience of the not being of a Protestant Church haue confessed it followes that the Prophets of the old Testament who foretould them were false not true Prophets that the Apostles of the new Testament who confirmed them were vnlawfull and faythlesse messengers and that Iesus Christ who planted watered promised to giue increase to this his Church was not the only true omnipotent God but either a false deceauer who promised that he knew should not be performed or els a weake worker who could not performe that which he had promised to wit this amplitude succession and firmity of his Church thus wholy frustrated and made void according to the former principle and doctrine All which is wikedly confessed vpon the former groundes by Dauid George Ochinus and others Fourthly it followes that Turkes Iewes and Gentils haue had a more flourishing state of a Church Kingdome and Professours as hauing beene more visible potent and dilated for many continued ages in many distant partes of the world then the christians who haue had neither Prince Prelate people or scarce any publike Professours of true Christianity for one age together vnder any one King in any one prouince of the world That Mahomet and Antichrist or the diuel by them did with more prudence and power with more piety and policy establish enlarge protect their faith and common wealth which so long continued then Iesus Christ who is true God and man did or could do his faith and Church which so soone after his departure erred failed and decayed Where is the greater glory of the second temple then of the first Where is the ends of the earth giuen to it for a possession Where are the Kings and Queenes who as nursing fathers are to haue protected it Where are the people and nations who with the gold of Arabia and Saba were to haue inriched it Where are the Iles and kingdomes who from the vttermost ends of the world were to haue waited vpon this Church of Christ more then any other of Iews Turks or Pagans What was Christ lesse true lesse good lesse faythfull lesse able and potent in the establishing and preseruing his kindgome then were Moyses or Mahomet Cyrus or Romulus in setling and enlarging their Synagogue Sect or Common-wealth Surely it followes O horrour and blasphemy if these positions and points of the Protestants priuate spirits doctrine were true and warrantable Of absurdities which follow vpon the second head of sole Fayth SECT III. SECONDLY Out of the second principle and doctrine depending on it which is that a man is iustified by only faith which is a faith speciall of euery one 's owne predestination iustification and glorification so certaine and so sure as that there is a God or that Christ is saued so perpetuall that it can neuer be lost and peculiar only to the elect depending vpon their priuat spirit and the rest before mentioned it followes First That a man is not only without all doubt or so much as any feare certaine of his predestination past iustification present and glorification to come but also that he is more certaine of it then he is of the B. Trinity of the Incarnation Passion Resurrection ascension and coming of Christ which he belieues only by a faith not supernaturall and diuine but historicall generall and common as they say to the reprobate and diuels yea more certaine then Iesus-Christ was of his saluation whom they affirme to haue feared doubted distrusted and despaired before his death of his saluation as is afterward shewed Yea as certaine must they be as certaine they are that God is one God or that Iesus Christ is in heauen or as if Iesus Christ were present and so told them which are their owne words and comparisons which is both absurd and impious absurd because they haue scripture to auouch the being of one God and the saluation of Christ but which auouches to euery mā this his saluatiō in particular they haue neither scripture nor reason Impious because what greater impiety and blasphemy can be conceaued then to make Christ God and man doubtfull of his saluation and themselues sinfull and wicked wretches certaine of theirs Secondly it followes that euery Protestant may and must by faith belieue as certaine that of which neither authority of scripture testimony of Church or euidence of reason doth yield any argument of certainty but only his owne priuate spirit and conceit doth suggest and perswade this certainty of euery one his owne iustification and saluation and yet that the same Protestants may doubt yea refuse to assent and belieue such articles of faith as both expresse authority of Scripture euident proposition of Church and confessed testimony of auncient tradition Fathers and Councels doth fully and frequently deliuer and approue such are many articles now in controuersy as Freewill merit good works reall presence prayer to saints for the dead and such like All which for example Caluin and euery Protestant do as firmly notwithstanding all the former confessed testimonies reiect and condemne as they belieue the certainty of their owne saluation which notwithstanding that it be not mentioned or motioned in particular in any such or the former testimonyes they do most vndoubtedly and firmely apprehend and belieue In which among all absurdities what can be more absurd then without any other reason or testimony but ones owne conceit so firmely to adhere to a thing of importance so vncertaine both in it selfe and in experience and yet not belieue many thinges in themselues so probable and so mainly by so many testimonies confirmed and approued Which what is it els
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
according to the order and proportion of the whole that as the necessity and conueniency of the whole body doth require so the operation and function of the part is accommodated and applied and so all the parts and members of the Church being by one spirit combined and vnited togeather as members of one body and in vnity of one hody do euery one belieue as they are directed by the head and do proceed in all with subordination to the head and worke in all for the vse and benefit of the whole suffer for the defence of the whole and so by a communion both with themselues and with the whole do all labour for the whole conserue the whole and keep still an vnion and communion with the whole and are directed according to the faith the rule the reason and the Iudgment or direction of the whole body or Church of Christ As long therfore as euery member and his spirit hath this direction subordination and vnion with the whole body of the Church and the spirit of it so long doth it prooced in order and vnity and so farre it is agreable to the spirit of God directing his holy spouse the Church but when this spirit doth beginne to be singular of it selfe to deuise a new doctrine to teach otherwise then the rule of faith hath prescribed or to assume the authority of a new maister When it deuides it selfe from the spirit of Gods Church and doth oppose it selfe against it or extoll it selfe aboue it when it will not be subiect and subordinate to it but doth erect a Cathedra of authority of its own or an opinion of doctrine of its owne against it then it is an euident signe that it is not a spirit of vnity and concord but of dissention and diuision so not an inspiration of God to be imbraced but a suggestion of sathan to be reiected Out of which rule may be obserued the difference betweene a Catholicke and a Protestant spirit in expounding of scripture and withall the weaknesse or rather impertinency of the Protestant obiections for their manner of interpretation of scripture by this their spirit For first we distinguish betweene them who without offence lawfully may expound and who by authority haue warrant infallibly to expound holy scripture Of the former sorts are all faythfull Christians who hauing vnderstanding sufficient and a pious intention do with humility beginne and according to the rule of fayth proceed in seeking out the right sense of Scripture and so none who are thus able and thus proceed are barred from either reading or expounding to their own coÌ„fort the Holy Scripture as our aduersaries do falsely calumniate vs. Of the later sort are the Pastours and Prelates of the Church who hauing lawfull ordination and succession and continuing in vnity and subordination do either deliuer the sense of Scripture as it is taught by holy Church or els confirme and explicate any doctrine of fayth when they are collected in a generall Councell And these thus vsing the lawfull meanes and obseruing the vsuall rule of fayth haue authenticall warrant by the infallible assistance of the holy Ghost that they cannot erre in deliuering any sense of scripture as a ground of fayth and beliefe The Protestants doe giue not only liberty but also authority to all not only Pastours and Prelates but also Artificers and common people as well vnlearned as learned to frame to themselues such a firme assent to this or that seeming to them infallibly true sense of holy Scripture euery one according to his owne preiudicate conceit or priuate spirit that thereupon they dare aduenture the certainty of their Fayth and the hope of their saluation Secondly we make a difference betweene a sense of scripture produced in the Schooles to proue or confirme a schoole question a sense declared ex Cathedra to ground an article of faith or betweene a preachers conceit deliuered in the pulpit to exhort to good life and manners and a doctrine proposed by the Church as reuealed by God necessary to be belieued In which for the former we giue a liberty to any preacher to frame out of his own coÌ„ceit any sense which not being opposit to true fayth may moue the auditory to piety good life but for the later we confine the ranging liberty of the wit and inuention euen of the Doctours Pastours in Gods Church prescribe as fayth Vincentius Lyrin that They teach that which is deliuered to them not which is inuented by them that which they receaued not that which they deuised that which is of publike tradition not of priuate vsurpation that of which they are not authours but keepers not beginners but followers not leaders but lead In which cunningly caruing faythfully placing wisely adorning like another Beezeler the pretious pearles of diuine fayth by adding splendour grace and beauty they are to illustrate more clearely that which was belieued more obscurely and to deliuer to posterity more fully explicated that which by their forefathers being not vnderstood was with reuerence belieued Alwayes so teaching that which they learned that they teach after a new maÌ„ner but not a new doctrine That is as afterward he sayth That they interprete the diuine Canon according to the tradition of the whole Church and the rules of Catholike fayth that is Vniuersality Antiquity and Consent and if any part do rebell against the whole or nouelty oppose antiquity or if dissent of a few controule the consent of all or the most then mâ—st they preferre the integrity of the whole before the corruption of a part the veneration of antiquity before prophanation of nouelty and the generality of a Councell before the temerity of a few The Protestants giue a liberty by the priuiledge of their spirit to euery not only Preacher but priuate person to expound the most difficult and important places of Scripture namely of the Apocalyps S. Pauls Epistles not only for the schooles in scholasticall questions or in pulpit for exhortations to good life but in deepest articles greatest controuersies of Fayth euery one as his spirit shall suggest and thereupon they direct them to ground their fayth the saluation of their owne soule and of many others who rely vpon them Whereby as sayth Vincentius Lyrinensis They make it a solemne practise to delight in prophane nouelties and to loath all decrees of antiquity and by making ostentation of a false opinion of knowledge do make shipwracke of all fayth Thirdly the Spirit of a Catholike will not presume to expound any text of scripture contrary to that sense which either the rule of fayth or the practise of the Church or the decree of a Councell or the consent of Fathers hath receaued as true and authenticall but in al will receaue follow that which is determined and decreed in theÌ„ The ProtestaÌ„t spirit will censure reiect and condemne any sense though neuer
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
the truth and not to make himselfe and his priuate spirit iudge of the grounds of truth or of the truth which is to be found in theÌ„ And this is all that can be inferred out of these places this may suffice for the solution of all such argumnets or obiections as are made out of Scripture by the Protestants for the establishing of this priuate spirits power and authority to interprete Scripture and to iudge of al controuersies of Fayth FINIS A TABLE OF THE PRINCIPALL MATTERS handled in this Booke A S. Ambrose his commendations pag. 58. His authority against the priuate Spirit pag. 59. Angells apparitions pag. 74. Difficulties about them pag. 81. Apostles their authority to iudge of Fayth pag. 166. Their power deriued from Christ pag. 167. Their successors power to iudge of Faith pag. 168. The foundation of Fayth pag. 390. Apparitions of God or Angells in what places to what persons pag. 75. ApparitioÌ„s of Diuels in diuers shaps of beastes of men of Angells of Christ of the B. Trinity ibid. 140. Of soules in Limbo Purgatory Hell and Heauen pag. 77.78 Difficulties to know which be apparitions of God Angells Diuells soules pag. 79. ApparitioÌ„s of SathaÌ„ inward by suggestions pag. 98. By imaginary illusions pag. 102. By exteriour visions pag. 104. S. Augustine commeÌ„ded against the priuate spirit pag. 61. For the profundity of holy Scripture and authority of Fathers pag. 64. For necessity of Fayth pag. 182. agaynst Circles pag. 210. B BIshops and Priests their office pag. 153. Their authority to iudge of Religion pag. 162. Their Tribunal power in the old Law the beginning progres end pag. 162. In the law of Christ pag. 165. What their authority is pag. 166. Their authority proued by scripture pag. 168. How for it extends ibid. Their authority for euer pag. 168. In all Councells pag. 170. C CAluin his saying against the priuate spirit pag. 36.64 His Circle between the spirit of euery man a Councell pag. 215. His doctrine of the doctrine of saluation pag. 234.239 Of saluation of Infants without Baptisme pag. 235. Of Christs sinne and despaire on the Crosse pag. 257. Of the B. Trinity pag. 304 Of Christs Diuinity pag. 305. Of Christs descent into Hell pag. 308. Of his AscensioÌ„ pag. 3â—0 Of beatitude before the day of Iudgment pag. 311. Cases of Conscience for feare of sinne in vaine according to Protestant doctrine pag. 26â— Catholikes aduaÌ„tage aboue Protestants pag. 24. In the habit of faith p. 15. In the credible testimonies of Vnity Sanctity Vniuersality Succession Miracles Examples pag. 27. In the infallible Church-authority pag. 28. Catholikes belieue all Reuelations ancient generall infallible pag. 25. Catholikes may challenge all which the Protestants may pag. 28. Yea the priuate spirit pag 29. DiffereÌ„ce between iust Catholikes Protestants pag. 266. Good life-confessed in the auncient and late Catholikes in the people and the Clergy pag. 347. Catholike and Protestant doctrine compared in giuing more honour to God to Christ to Saints Angells Scripture Sacraments to Church Fayth Good workes c. pag. 350. Christ by Protestant doctrine no generall Redeemer pag. 248. No perfect Redeemer from sin his suffering of Hell paynes due to sin pag. 249. No Sauiour from sinne Sathan sensuality the curse of the Law or from Hell pag. 250. No perfect Phisitian pag. 251. No law giuer 252. An vniust iudge 253. No Priest or offerer of Sacrifice 254. Made ignorant 256. Sinfull suffering hell paines pag 257. Christian AsseÌ„blies in the Primitiue Church in what manner they were for that tyme. pag. 382. church-Church-authority necessary to fayth pag. 10. infallible 11. proued by Scripture pag. 16. Church selected priuiledged armed established c. obligeth p. 12. It consists of Pastors Ibid. Is proued by Fathers reason Ibid. Necessary to expound Scripture pag. 125. Church-practice A rule to confute heretikes pag. 125. Church-prâ—position and scripture-scripture-authority no circle pag. â—02 Vpon Church falling failing froÌ„ faith what absurdities do follow vz. That all ancieÌ„t Concels Doctors were AntichristiaÌ„ That Prophesies are false pag. 231. That Turkes Iewes Gentils haue a more credible Church then Christians pag. 230. Church-practice a meanes to interpret Scripture iudge of Doctrine pag. 125. Church of Christ a Congregation of great sinners pag. 26â— Circle what it is pag. 198. Difference betweene a lawfull vnlawfull Circle pag. 199. And betweene a Circle as obiected against Catholikes and Protestants pag. 200 Catholikes Circle cleared as being partiall in diuers kinds of causes and to diuers sorts of persons pag. 202. Protestants Circle between the Scripture and the Spirit pag. 206. Betweene the Spirit Fayth 210. Betweene Election and Scripture 212. Betweene the Spirit of euery person and of a Councell pag. 215. ProtestaÌ„ts Circle vnto the same kind of cause and that totally pag. 208. Absurdities that follow vpon it pag. 212. Councells 3. of the Iewes in Christs tyme. pag. 164. How the holy Ghost assisted or fayled in them pag. 164. Councells a meanes to interpret Scripture 128. Councells haue byn a meanes to iudge of Fayth pag. 171. Concupiscence made originall sinne and what followes thereon pag. 227. D DIuells Apparitions of them pag. 75. Difficulties to know them pag. 80. Signes to know the motions of them 83. Their subtility 95.97 Their deluding of Heretickes auncient moderne pag. 95. Their tempting to sin to vertue 99. Examples of their apparitions to Heretickes pag. 100. By imagination visibility pag. 10â— F FAyth Six meanes to Fayth pag. 3. Materiall formall obiect proposition Ibid. Credible Testimonies pious disposition habit pag. 4. Reuelation to the Apostles Ibid. Necessity of a proponent cause Ibid. Credible Testimonies pag 4.7 192. Fayth requires a pious disposition supernaturall frees an infused habit permanent not perpetuall pag. 6 The order of these helpes vz. credible Testimony Church-proposition grace actuall infused habit reuelation pag. 7.8 The Resolution of Faith dispositiuè deriuatiué effâ—ctiuè formaliter pag. 8. Shewed by the Samaritan womaÌ„ and Christ pag. 9. The helpes to Fayth external eternall internall pa. 14. Wanting in Protestants 15. Fayth depends vpon authority pag. 117. Faith required to know scripture the sense of it p. 118.120 The rule of Fayth pag. 146. Fayth one pag. 183. Certaine 187. By preachinâ— and hearing 190. By credible testimonies 192. Obligeth to acceptance 194. Speciall Fayth how certaine in Protestants 185. Fayth is of eternall verity and presupposeth the obiect pag. 228. Cannot staÌ„d with certainty of saluatioÌ„ 233.240 vide Sole fayth Fayth by hearing preaching and mission pag. 190. Sole Fayth a Protestant Principle the effect of it pag. 227. Sequells of Iustification by sole Fayth p. 222. makes Protestants more certaine of their saluation then was Christ 233 Makes Protestants as iust as Christ 234. makes all men to be saued 235. Is not grounded vpon Gods word 233. Is false contradictory sinnfull rash presumptuous preiudicious to Hope Charity and Good
THE TRIALL OF THE PROTESTANT PRIVATE SPIRIT VVHEREIN Their Doctrine making the sayd Spirit the sole ground meanes of their Beliefe is confuted By Authority of Holy Scripture Testimonies of auncient Fathers Euidence of Reason drawne from the Grounds of Faith Absurdity of consequences following vpon it against all Faith Religion and Reason The Second Part which is Doctrinall WRITTEN By I. S. of the Society of IESVS Ezech. 23. vers 3. Vae Prophetis insipientibus qui sequuntur Spiritum suum nihil vident Woe to the foolish Prophets who follow their owne Spirit and see nothing Permissu Superiorum M.DC.XXX Tertullian de praescript cap. 4. Qui lupi rapaces nisi sensus Spiritus subdoli ad infestandum gregem intrinsecùs delitescentes Who are rauenous wolues but deceitfull Spirits and senses lying close to molest the flocke of Christ Caluin in 1. Ioan. 41. Multi falsi doctores titulum Spiritus mentiuntur Insurgunt multi fanatici qui se temerè iactant Spiritu Dei praeditos esse Loquuntur priuato suo nomine prodeunt priuato suo nomine proferumt ex proprio sensu Many false Doctours do feigne the title of the Spirit Many mad men do rashly boast that they haue the spirit of God They speake in their owne name they go out in their owne name and they vtter what they say in their owne name TO THE CHRISTIAN READER COVRTEOVS READER This second Part of the Protestant Priuate Spirit like a nevv-borne Infant is at length after long trauaile come to light I may iustly terme it an Agrippa because it vvas hardly brought forth It caused many great and long gripings in the Mothers vvombe in the Conception and Framing but passed difficulties both greater and longer in the Byrth Printing so hard it is for an Israelite among the Aegyptians to conceaue beare such Infants It vvas in danger to haue byn stifled vnder Midvviues hands one vvas long sought for hardly obteyned and farre fetched and yet as a stranger not so skillfull but that many errours are committed If therefore it come to thy vievv maimed imperfect blame not the Authour excuse the Printer Thou vvilt meruaile hovv this second Part gets birth and breath and comes to light before the first The reason is this like to tvvo Tvvins they strugled in the birth and passing the hands of diuers Midvviues this fell to the lott of one more ready and skillfull and so got the precedence of Birth-right vvhich yet in part vvas its due as being first formed composed and that before the other vvas intended For supposing the Aduersary as common knovvne to vvit the Priuate Spirit vvithout discussing the quarrell it assaulted him at the first and so aymed to vvound Heresy in the head But vvherfore then is this called the second the other the first Part Because the matter or subiect so requires this being a Confutation of the Priuate Spirit the ground of all Protestancy the other a Proofe or declaration that the same Spirit is such a Ground to the Protestāts vvhich at the first supposed vvas aftervvard thought fit to be at large proued that therby it may appeare that this Priuate Spirit is by the sayd Protestant Doctrine made not only a Ground but a sole and vvhole Ground of their Fayth and Religion yea that all other true Grounds are for that end by them neglected and reiected Which proofe of being a Ground the order of Doctrine so requiring because it is precedent to the reproofe of the same there fore the other Part though later composed and diuulged claimes the title of the first this of the second Part. In the meane time if this thus hardly brought forth and thus svvadled in the cloutes of many imperfections both of pen and print may giue thee Content thy Content giue Vente and the Vente help on to the birth of the other my hope shal be that as this Part may satisfy thee in the disproofe of this supposed false Ground so the other vvill more satisfy first in the proofe of the true Grounds assigned by Catholikes next in the contempt of the same Grounds vsed by Protestants and that for the establishing of their false Ground vvhich in the first Part is fully performed Of vvhich if eyther the one or both may ground or cōfirme thee in the Truth true Grounds of Truth this thy good shal be the fruite I desire of my paynes and my paynes shall thinke themselues at thy hands sufficiently requited by thy good prayers vvhich I desyre for my selfe and further endeauours all to the Honour of God and good of his holy Church THE CONTENTS Of the Chapters Sections and Subdiuisions of this second Part of the Priuate Spirit as it is Doctrinall and confuted CHAP. I. CERTAINE Considerations of the Meanes of Fayth necessary for the vnderstanding of this Protestant Priuate Spirit Sect. 1. Of six meanes and helps to attaine Fayth Sect. 2. Of the order and necessity of these meanes Sect. 3. How the Protestants want all these 6. meanes of faith Sect. 4. How the Catholikes and Protestants differ in these six meanes and how the Protestants make their Priuate Spirit the only meanes for all CHAP. II. THE Priuate spirits interpretation of Scripture deciding of Controuersies and iudging of Fayth confuted by holy Scripture Sect. 1. Out of the 1. S. Iohn 4.1 S. Paul 1. Tim. 4.11 Act. 20.30 2. Pet. 2. describing this Spirit Sect. 2. Out of 2. Pet 1.20 making the same spirit authour and interpreter of Scripture Sect. 3. Out of 1. Cor. 12.8 prouing the interpretation of Scripture to be a gift gratis giuē not cōmon to al faithfull Sect. 4. Out of Ezech. 13. describing in false Prophets this Priuate Spirit with the effects and punishment of it Sect. 5. Out of Iob 32. declaring in Eliu his friends spirit the manner of proceeding of this Priuate spirit Sect. 6. Out of Tit. 3.10 shewing the Spirit of an Hereticke Sect. 7. Out of diuers places of Scripture condemning the relying vpon our owne iudgment CHAP. III. THE Priuate Spirits interpreting of holy Scripture and iudging of Mysteries of Faith and Controuersies confuted by the testimony of auncient Fathers CHAP. IV. THE Priuate Spirits interpreting of Scripture and iudging of Controuersies confuted by reasons drawn from the difficulty of discerning of Spirits Sect. 1. Of the diuersity of Spirits Sect. 2. Of the difficulty to discerne these Spirits Sect. 3. Of the difficulty and vncertainty of the rules of discerning spirits Sect. 4. Of the subtilty of Sathan in deceiuing by the similitude of spirits Sect. 5. The difficulty to discerne spirits proued by Scripture CHAP. V. THE Priuate Spirits authority to interprete Scripture and iudge of Controuersies confuted by the true infallible authority and meanes of interpreting scripture Sect. 1. What interpretation authority and meanes are necessary and infallible for the sense of Scripture Subd 1. What interpretation of scripture is necessary 2. Who haue authority to make this
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
of him to his traps of errours damnation Thirdly both S. Peter S. Paul do shew in what sortes of persons is this spirit what fruits and effects it produceth in them S. Paul briefly calls the persons Rauening wolues who after his departure will enter among them and men who arising out of themselues will speake peruerse thinges and draw many disciples after themselues S. Peter more fully describes the effects of it shewing That it makes false Prophets and lying maisters who bring in Sectes or as it is in the Greeke heresies of perdition Who blaspheme the way of truth walke in the concupiscence of vncleanesse contemne dominion allure vnstable soules promise liberty speake proud thinges of vanity entangle those who flye from co-inquinations of the world and turnes from the holy Commandement and knowne way of Iustice and being vnlearned vnstable depraue the Scriptures to their perdition These are the effects of this spirit which that we should not belieue for the foresayd reasons the Apostle did giue the foresayd caueat or admonition In which we may note First for the former admonition that there are diuers reasons why we are not to belieue euery spirit 1. Because there are so many and diuers spirits As one the spirit of God which is of God Another the spirit of man which is in man Another the spirit of the world which is of worldly thinges Another the spirit of the Diuell which is euill One which is the spirit of truth Another the spirit of lying and errour One the spirit of wisedome and vnderstanding Another the spirit of giddinesse 2. Because the effects of these spirits are often doubtfull not certaine of what spirit they proceed 3. Because the similitude and manner of their operations motions is many tymes great and hard to be discerned 4. Because the art and meanes how to discerne and iudge of them is very hard not certaine 5. Because the guift of discerning them is extraordinary rare and giuen to few of all which is fully treated in the ensuing Chapters therefore great reason there is not to belieue the suggestion of euery spirit great danger there is in following the direction of euery priuate spirit great discretion must be vsed before that any man though learned and holy much more simple and sinnefull can either in wisedome and prudence giue credit or with safety and security rely himselfe his fayth and saluation vpon any priuate spirit or motion of it Reason therfore and experience confiâ—mes the doctrine and caueat of S. Iohn That we should not belieue euery spirit Secondly we may note for the tryall of these spirits 1. How and by what rule this tryall is to be made 2. Who and what sort of persons are to make it and apply the rule For the rule and meane of trying these spirits Catholikes assigne it to be the spirit of Gods Church or of the chiefe Pastours in it gouernours of it as consenting or at the least not dissenting one with another and as vnited and no way separated by schisme or heresy from their head so that what spirit soeuer is squared by this spirit directed by it and conformable in fayth and manners to it is infallibly the spirit of God And what spirit of whomesoeuer is contrary to it diuided from it or separated from communion or society of it is certainly not the spirit of God but of man the world or the Diuell And this is a way certaine to try spirits and discerne which is true or false good or bad of God or the enemy For sith the spirit of God is as God is one and not diuided One God one Lord one spirit one and the same spirit In one spirit we are baptized into one and in one spirit made all to drinke And sith the Church of God is directed by this one and the same spirit this spirit of truth this Paraclete the Holy Ghost which shall teach all truth It followes that whosouer are partes of this Church and members of this body You are the body of Christ and members of member must haue their spirit vnited with it ordered by it and subordinate to it And see whatsoeuer spirit is contrary to it or diuided from it cannot be the spirit of God but the spirit of the enemy of God This is apparent out of authority of holy Scripture The Protestants for the most part will haue this rule of triall to be Scripture for so is their common Tenet that al spirits are to be tryed by the word of God yet some of them of more quick insight finding this to be insufficient Because sayth Caluin they who say thus say somewhat but not all for except we haue the spirit of prudence to discerne it will little auaile to haue the Scripture on the fingers ends therefore they assigne the consent of Church or Councel for vnity sake thus saith Caluin to be this publicke rule or meanes against those mad men who bragge of the spirit But being vrged yea Caluin vrges it himselfe whether a man shall rest on the Councels determination he resolues Noe. For sayth he euery spirit of euery priuate belieuer shall iudge of this decree and determination of the Councell If so then as the publicke Councell shall try and iudge the spirit of euery priuate man so the spirit of euery priuate man shal againe try iudg the spirit of the Councel And then what end or pause wil be of trying and iudging betweene euery priuate mans spirit the Councells spirit And what certainty can be in either This therefore is a round or circle no meanes or rule to try spirits if they be of God as in the eight Chapter is more fully declared And this for the rule of trying spirits For the persons who by office haue right to try spirits and apply this rule and meanes though the Catholikes prohibit none yea perswade all for their owne satisfaction to do it so they do it by the direction of the former rule according to the modell of it yet the proper office function to do it they assigne only to the Pastours and directours in Gods church who by the authority of their function and the ability of their learning should in reason be more fit to discerne these spirits and direct the people in the discerning of them and also by this direction establish keep a subordination of inferiours to Superiours or of the sheep to the Pastour and nourish and maintaine an vnity of of Faith and doctrine among both The Protestantes giue this right and office of discerning spirits to all and euery faythfull person to whome they giue liberty euery one to try and iudge their Pastour yea all Pastours Prelates CouÌ„cels and their spirits Whereby as they infringe all Ecclesiasticall subordination so they are expresly
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
the Diuell that if he were Christ he should shew the Crosse on which he suffered he thereupon and at the signe of the Crosse vanished away and left him How he appeared to other two mentioned by Gerson and S. Bonauenture in the same forme saying I am Christ to whome the one shutting his eyes and saying I desire to see Christ in heauen not on earth and the other saying I am not worthy to see Christ because I am a sinnefull man the Diuell vanished How he appeared to S. Pachomius saying I am Christ and am come to thee my faythful seruant which the holy man by the perturbation of his mind perceauing to be a Diuel with the signe of the Crosse made him to vanish How to Valens a Monke he appeared like Christ accompanied with many Angells and caused him to come forth of his Cell and adore him left him so distracted and raging that they were forced to bind him Of examples of later tymes we read that he molested the holy man S. Ignatius in the founding of his Order of the Society not only interiourly by suggestions which he did at his study when by high and mysticall illuminations he withdrew his attention from his learning the Grammer rules to which he had seriously applyed himselfe but also by visible apparitions when at Manresa in his first entrance into a spirituall course he appeared in the forme of a beautiful person with many colours and eyes compassing the Crosse before which he prayed which S. Ignatius by the pensiuenes and perturbation of his mind discouering caused him by his prayer to vanish 2. That in the Alpes the Diuell hauing seduced a Priest who had the B. Sacrament about him to go in curiosity with him to see a wonder brought him to a pallace most beautiful pleasant where a Lady in a throne was presented by many prostrating themselues before her with rich guiftes vntill the Priest offering the B. Sacrament to her thinking it was our B. Lady she and all vanished away and left him in a strange place many miles distant from his habitation 3. Thirdly to an Hermite and a Religious man deceaued by him in Germany in a desart place to which they were carryed he appeared in the shape of Christ a King and our B. Lady a Queene both glorious set in a rich pallace vpon a shining throne with thousands of Angells and Saints about them and receaued al adoration from them till by the B. Sacrament which the Religious had in a Pixe offered to them al vanished away That he appeared to certaine women about Milan the yeare 1590. in the habit now of a Monke now of S. Vrsula with many Virgins with her and now of our B. Sauiour amōg whome he persuaded one to be Religious and leaue the world and would not desist till she tould him she would not do any thing without the aduice of her Ghostly Father And to conclude we read how while S. Norbert the foūder of the Praemonstratenses was meditating vpon the B. Trinity the Diuell appeared with three heads telling him that for his deuotion he had deserued to see the B. Trinity which by the perturbations of his mind he perceauing to be the Diuell defied him and so was rid of him All which with many more the Diuels apparitions and illusions in histories most authenticall recorded what are they but so many conuincing arguments to proue both the difficulty of discerning spirits and also the impossibility of euery priuate spirit to do it The difficulty to discerne Spirits proued by scripture SECT V. THE last reason to proue the difficulty of discerning spirits is authority which is a confirmation to all the former experiences and examples of holy Scripture and holy men placing the guift of discerning of spirits among the guifts of graces gratis giuen to some the discerning of spirits doth shew that as the rest of the guifts to wit miracles tongues prophesies and interpreting of Scripture of which before and the rest are rare extraordinary and giuen to few and that vsually and necessarily conioyned with grace or fayth in euery faithfull belieuer so also this of discerning spirits is in like manner a guift not cōmunicated to euery faythfull belieuer who hath the spirit of God but rarely and extraordinarily to some who haue the priuiledg of this benefite bestowed vpon them for the benefit of others For as it is proper to God both to be and to be called Ponderator spirituum The weigher and discerner of Spirits in the same manner as he is the knower of harts VVho only knowes the hartes of all the children of men so doth he communicate this guift to some speciall persons whome he makes as the Prophets cal them Proouers and strong proouers in my people who shall know and prooue their wayes in the same manner as in the common wealth are tryers of gold to discerne true from false And to these by a speciall prerogatiue he giues this guift that they may prooue spirits if they be good and try them as Gold is tryed in the fire and separate the precious from the vile declaring when it is good or a good Angell who knocks at the doore and when it is Sathan and the bad Angell who transfigures himselfe into an Angell of light And as this guift is rare giuen only to some so it is for the most part giuen to Superiours who are to direct others in the way of vertue and perfection amōg these to them who are men humble as Cassianus affirmes and very spirituall also because Not the sensuall man but the spirit of God perceaues the thinges which are of God These partly by long experience partly by wholesome documents partly by diuine inspirations attaine to this perfectiō of discercerning spirits By which is apparent that the science of discerning spirits is hard and difficult because it requires so speciall and supernaturall a guift which is so rare and extraordinary and that to speciall kind of persons for the good of others Which is also confirmed by the testimony of holy men who haue laboured much and beene experienced long in this science S. Bernard a man extraordinarily spirituall confesseth that he knew not VVhen the spirit entred or when it departed which way it came or which it went sometyms he could perceaue it to be present or to haue beene present but neither when it came or how it went Gerson a man learned who laboured and writ much about this discerning of spirits after much discussion sayth That it is a most hard thing to discerne among so many spirits since in diuerse and contrary spirits there is sush a similitude of inspirations Thomas à Kempis one much enlightned in spirituall affaires sayth Marke the motions of thyne own nature and my grace for in very contrary and secret manner these are moued and can hardly
be discerned but by him that is spirituall and inwardly enlightned Ludouicus Puentes also a maister in spirituall wayes sayth That it seemes often an inspiration of God which is an impulsion of Sathan and it often carryes a shew of spirituall loue which is indeed false and carnall loue And thus it remaines conuinced by reasons drawne from the verity and similitude of spirits by the subtilty and craft of Sathan who so often and many wayes transfigures himselfe into an Angell by the infirmity of mans vnderstanding so vnable to penetrate them and by authority of Scripture and testimony of holy men so experienced in this science that the art of discerning of spirits is most hard and difficult in it selfe and aboue the reach and capacity of euery priuate mans ability Out of all which it doth follow First that visions and apparitions are often tymes doubtfull and dangerous and so rather to be feared whether they be true or false and to what end they do tend then to be desired or esteemed as signes of holynesse and perfection For as the guifts gratis giuen Prophesy Curing of diseases and Dispossessing of Diuells c. are giuen sometymes to persons lesse perfect in vertue if not vicious in life and vnbelieuers for fayth witnesse the prophesyes of the Sybils being Gentils of Christ Of Baalam a sorcerer of the starre of Iacob Of Caiphas most wicked of Christ dying for all Of Saul a reprobate who had the spirit and was among the Prophets All which had the gift of prophesy Witnesse also the sonnes of the Pharisies who cast out Diuels the seauen sonnes of Sceua with the exorcists of the Iewes who dispossessed many of Diuels so also these visions and apparitions are neither so proper to holy men but that often they are communicated to bad and wicked nor yet so certaine that they are alwayes of God or good Angells but that they often proceed from Satan and as the visions of those spirits so also the guift of discerning the same is neyther so proper omni and soli to all and only the good and faythfull but that it is sometymes giuen to them who are lesse holy and more wicked of life Whereupon holy and wise learned men as S. Augustine S. Bonauenture and Gerson aduise and persuade that not only such visions and apparitions are to be feared yea auoided and not desired but also ordinary persons who haue them and make shew or ostentation of them are not to be applauded or admired for them as pious but seuerely to be reprehended suspected as proud and dangerous who are not content to tread the high way and beaten path to perfection but will seeke out new by-wayes and walke in wonders aboue thēselues Also many holy persons who haue beene extraordinarily visited from God with them haue alwayes with that warinesse accepted of them that they did vse great diligence to examine them before they would confide in thē Thus Iacob secretly and diligently considered the visions of Ioseph his sonne related to him Iosue doubted therupon examined the Angell who did appeare to him like an armed man whether he was of their side or of the aduersaries Samuel heard our Lord when he called him in the night Samuel Samuel but did not answere till he rose and went to Heli the high Priest to know what he should do Elias seriously deliberated whether our Lord did appeare in the whirle wind or in the commotion or in the fire or in the soft whispering wind And our B. Lady cogitabat did muse or study that is maturely and long sayth Euthymius consider what kind of salutation that was whether of God or the Diuell And the like did the Bishop of Cyprus at the apparition of S. Barnaby And S. Ambrose at the inuētion of Geruasius and Protasius And other holy Saints in all such like occasions fearing alwayes illusions of Sathan insteed of apparitions of Angells Secondly It doth follow that it is necessary to auoid all these and such like dangers to haue euery one a spirituall directour and Maister on whome as better experienced by practise more illuminated by God in his place functiō he may more securely rely then vpon his owne spirit or iudgment For as the wayes in which men walke are many the right way to heauen not easy to be found as in the way being found there are many either pits to fall in or theeues to robbe and spoile vs as the science we are to learne is very heard and intricate to which our natural wit cannot attaine and the diseases infirmities of our body are many great for which we are vnable to trauell so long and laborious a iourney So haue we need great need of a guide to lead vs in a way so vncertaine and dangerous of a Maister to instruct vs in a trade so hard and vnknowne and of a Phisitian to cure vs of so many infirmities and diseases And as no man hath power to absolue himselfe of his sinnes as no man is made Iudge in his owne cause as no man is permitted to minister phisicke to his owne body so God hath ordained that no man shal be instructer directour of his owne soule nor conductour of himselfe in his way to life but stil depend vpon others to direct and instruct him in the same For thus our Sauiour first himselfe for example would sit hearing and asking among the Doctours as though he were a scholler For this cause he sent his vessel of election S. Paul to be instructed by Ananias and would not immediatly himselfe direct him what to doe For this God would not instruct Moyses in the mountaine himselfe but sent him to Iethro a gentill by him to receaue direction how to gouerne his people For this S. Augustine being old refused not to be instructed by his Companions yet yong And thus we read that some who haue had familiar conuersations with Angels were yet permitted by them to hould some errours in doctrine till they humbled themselues to others and by them were instructed For which it is a generall rule that he who will not be a disciple to another shal be a maister of errour and that he who makes himselfe maister to himself puts himselfe to be scholler to a foole All which if it be true in morall sciences mysteries of faith most true it is in discerning of these spirits in which the difficulty is greater the dāger of errour no lesse 3. To conclude it doth follow that since there is such variety of spirits some good as of God of Angels and of Saints and some bad as of diuels of the damned of the flesh and of the world Sith there be so diuers kinds of motions apparitions of these spirits some intellectuall some imaginary some sensible and visible Sith there are so great difficulties to be resolued about these seuerall
apparitions so great similitude in their motions and apparitions so many rules and differences vpon long experience haue beene giuen to discerne them and so great skill cunning is requisite to apply them Sith there be so many and so dangerous wayes to take as of Pagans Iewes Turks Heretikes all differing condemning one another all depending vpon the motions of these spirits Sith such and so high is the excellency of the nature of these spirits to be discerned such and so weake the infirmity of man to discerne them such and so subtile malicious and powerfull is mans enemy the Diuell to deceaue in them by counterfeit dissimulation of piety or by forged illusions insteed of reuelations or by outward apparitions in forme of Saints Angels or God all by verity of examples confirmed Sith so speciall extraordinary so rare and vnvsuall is this gift of discerning these spirits Sith I say all this is so as is proued with what reason and iudgment can any man make this priuat spirit or rather selfe-seeming conceit of his owne braine a competent sufficient and infallible iudge to discerne and decide al these questions and difficulties arising vpon them What braine-sicke madnesse senslesse presumption is it for euery silly simple and vnlearned person man or woman all of which challēg this spirit to assume so much to themselues and presume so farre vpon their owne conceit as to discerne and declare which of euery one of these spirits is of God the deuill or nature which is good or bad which true or false either in thēselues or others and vpon this presumption to ground the certainty of their religion faith and saluation What greater temerity and rashnes can there be then to build a worke so great and important as is the eternity of saluation or damnation vpon no more solid and certaine a ground then is the proper conceit of euery priuate motion of an vncertaine spirit Surely if men were not blind or bewitched and that either willfully or foolishly blinded or bewitched and both so deeply that they eyther will not or cannot see what both sense reason doth dictate to their owne conscience what both authority and testimony of God and holy men doth lay before them what both examples experience of so many ages doth confirme vnto thē surely they could not but often doubt and distruct many tymes stagger and relent their owne iudgment conscience doubtlesse pricking them in this their ostentation of the certainty of their spirit they could not but sometyms enter into consideration yea and feele a sensible touch of trepidation in soule and stand in a wonder and amazemēt at themselues how they dare venture so far and stand so confidently in so weighty a matter vpon the judgement of so vncertaine vnconstant vnwarranted yea corrupted deceitfull and partiall a Iudge as is this their priuate spirit conceit imagination What man of reason and discretion or of care conscience will not hould it farre more secure and safe in these points of eternity with euery good Catholike to ioyne his spirit with the spirit of the Saints and seruants of God now reigning in heauen to subiect his spirit to the spirit of Gods holy Church heere on earth guided infallibly by an infallible spirit of God and by conforming themselues to this spirit to imbrace and follow that Fayth and religion that doctrine and discipline that sacrifice and sacraments which so many Saints and holy men so many Confessours and learned Doctours so many Churches and Councells in all ages throughout all Countryes belieued in their harts professed by their liues defended by their writinges and sealed and confirmed with their liues bloud And thus much for the first reason against the priuate spirit drawne from the difficulty to discerne spirits THE PRIVATE SPIRITS AVTHORITY To interprete Scripture and iudge of Fayth confuted by reasons drawne from the true and infallible authority and meanes of interpreting holy Scripture CHAP. V. VVhat Interpretation Authority and meanes are necessary infallible for the sense of Scripture SECT I. SVBDIV. 1. What Interpretation of Scripture is necessary THE better to vnderstand the reasons drawne from the infallible authority and meanes of interpreting of Holy Scripture by which the priuate spirits authority is confuted we may consider 1. What interpretatiō that is which is required as necessary 2. What authority as infallible is required to this intetpretation and in whome it is resident 3. What meanes are to be vsed and followed as certaine by these Interpreters to this interpretation Out of all which may be inferred and proued the insufficiency of the priuate spirit to be eyther authour or meanes of this interpretation of Scripture First therefore when we speake of the sense and interpretation of scripture we speake not of that sense and interpretation which is only probable and credible but of that which is certaine and infallible Not of that which is only for the pulpit and documents of manners or which is for the schooles and subtiltyes of diuinity but of that which is for doctrine of Fayth and articles of beliefe Not of that which is only to confirme and increase vs in that fayth which we already belieue but of that which is to persuade and produce fayth a new eyther in our selues when and why we first belieue or in others whome we persuade first to belieue And this is that sense of Scripture which as it is being rightly vnderstood in the sense which the holy Ghost intended a firme and solide foundation of true fayth so being falsly vnderstood and wikedly peruerted by false teachers it is the Mother or nurse of al heresies For as nothing is persuaded as worthy of beliefe but which is true or vnder the shew of truth and as the scripture is by all granted to be most true so all vse the text of Scripture as a meane to persuade that which they would haue to be belieued as true the true teachers in the true sense the false in the false sense both cyting the wordes and text but the one in that sense and meaning which the holy Ghost intended the other in that which they themselues inuented Which course of false sense as the Diuell first beganne when he would haue by Scripture persuaded Christ to cast himselfe downe headlong saying It is written he hath giuen his Angels charge ouer thee So the members of Sathan follow the same way and labour by the same Scripture to seduce the members of Christ as the faythlesse the faythfull the sacrilegious the religious the Heretikes the Catholikes For the Iewes would by Scripture haue proued that Christ was not only not Messias saying Search the Scriptures and see that from Gallilee a Prophet ryseth not but also that he was a malefactour and such a one as ought to dye saying VVe haue a law and according to our law he ought to dye And the same is continued both by Turkes
S. Augustine affirme the Bishops of Palestine to haue expounded that of Rom. 5. in whome all sinned of originall sinne deriued from Adam by propagation not imitation only By this same practise of the Church praying for the conuersion of Infidels and perseuerance of the faythfull did he proue against the same Pelagians grace of predestination and perseuerance By the same practise did he reconcile those places of Scripture of eating all that is set before vs and of not eating with sinners And to omit many other by the same practise of the Church not rebaptizing them baptized by Heretikes did he refuse to adhere to S. Cyprian and his opinion and confuted him and all the Bishops of Africa Cappadocia Bythinia and the rest who maintained the contrary And to conclude by this practise which he had learned publikly Eusebius did also alleadge Iustinus Miltiades Tatian Clemens Irenaeus Meliton and others against Artemon The same that did these Fathers did also the generall Councels The first Councell of Nice by the testimonyes which they had from the Fathers witnes Athanasius did decree against Arius The Councell of Ephesus following the confessions of the Fathers sayth it selfe and alleadging sayth Vincent Lyr. in particuler Most of the East and VVest Doctours as Maisters Confessours witnesses Iudges held their doctrine followed their counsell belieued their testimony obeyed their iudgment and so pronounced their sentence of fayth against Nestorius The Councell of Calcedon following sayth it selfe the holy Fathers the faith of the Fathers the exposition of the Fathers doth determine what is pious and Catholike fayth against Eutiches The sixth generall Councell witnesse both the letters of Pope Agatho and the Synode it selfe doth produce the testimonyes of Fathers for the exposition of scripture and thereby condemned the Monothelites The seauenth generall Councell and the second of Nice doth the same witnesse the letters of Pope Adrian against the Image-breakers And the Councell of Vienna witnesse the letters of Pope Clement in their definitions So that all antiquity whether in priuate disputations or in publike definitions hath alwayes vsed the testimony of Fathers as a meane in declaring the authenticall sense of scripture against Heretikes The fourth and most infallible meane of expounding the Scripture is a Councell either generall or prouinciall confirmed by a generall in which whatsoeuer is not obiter by the way nor as a proofe only but on set purose and as a conclusion or definition deliuered and defined that is without all question or examination to be receaued as a certaine infallible and authenticall sense of scripture Which to omit all testimonies before cyted for the authority of Councels is proued by the practise of the faythfull in all Councels for in the Nicen Councell were many places of scriptures for proofe of the consubstantiality of Christ produced and discussed and the Orthodoxe Fathers vrged and pressed diuers Texts of the same The Arians answered and interpreted them and vrged likwise many against the same The conclusion was the Fathers of the Councell preuailed and concluded both the doctrine of Christs diuinity the sense of the places of Scripture alleadged for it This definition was to all posterity so forcible that though the Arians vsed all force of temporall power which afterward was wholy for them though they summoned as Athanasius saith aboue ten Coūcels or Conuenticles against that one though they sought in a Councell at Hierusalem to restore their Bishops deposed and in a Councell at Antioch to bring in a new forme of faith couched in words not vnlike to the Nicene forme and in a Councell at Smirna did affirme craftily the Sonne to haue beene before his mother and before all times and not a creature like to others though in the Councell at Ariminum they deceaued many Catholicke Bishops and cunningly obtruded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like substance for the same substance which in greek differed only in a letter though they sent Legates into Italy France and al places with faire shewes and promises of vnion of subscribing and of submitting themselues but cunningly and disemblingly as the Protestants did at the first and chiefly Melanchton Bucer about Transubstantiation yet to all posterity and succeeding ages those places of scripture haue euer beene receaued and beleiued in that sense which the Councell then interpreted and vrged them so that that Councel hath beene a rule euer since for the exposition of them to all faithfull and true belieuers in Christ In like manner in the Councell of Ephesus hauing discussed diuers places before controuerted whether they were spoken of the natures or persons of Christ resolued that they were to be vnderstood of plurality of natures not persons in Christ And though Nestorius the eloquent Patriarch of Constantinople and many Bishops with him withstood the Councell and though Theodoret the most learned Catholicke Bishop of that age long opposed S. Cyrill about the same yet the authority of the Councell so far preuailed both then and euer since that all faithfull euer after haue alwayes receaued expounded them in the same sense as true and condemned the contrary as false And the like might be produced of other places for the humanity of Christ against the Manichees and Apollinarists For his two natures against the Eutichians and Monothelites For the holy Ghost against the Macedonians Eunomians And so for transubstantiation against Berengarius and the Sacramentaries which for breuity are omitted And thus much of these foure rules or meanes to wit 1. The rule of Faith 2. The practise of the Church 3. The consent of Fathers and 4. The decrees of Councels by which the Pastours and Prelates of Gods Church are to be directed and vpon which we may infallibly rely for any true certaine authenticall infallible sense of scripture There be other helps which are good and profitable as the consideration of the antecedents and consequences of places the conference of one place with another the obseruation of Scripture-phrases and the skill examination of the originall texts but because they are neither certaine nor infallible but only probable yea often doubtfull and somtimes deceitfull nor yet proper and peculiar to Christians but cōmon to Iewes Pagans Heretiks and all sortes and also not to our purpose for the present therfore we will omit them and shew that the priuate spirit which the Protestants most insist vpon and which we vndertake to confute neither is nor can be any certaine and infallible meanes of interpreting scripture as they do both in doctrine and pactise mantaine That the priuate spirit cannot haue this infallible authority and be this infallible meanes SECT II. THESE being supposed for the finding out the authority certaine and meanes necessary for true interpretation of holy scripture it remaines to be proued that the priuate spirit of euery particular man neither hath in it any certainty or authority nor yet
oecumenicall Councels all of impartiall and authenticall authority which they do not And by this Catholiques are more secure of the true sense of scripture then they haue their faith better grounded vpon the scripture then they and haue their spirit better warranted by God more secured that it is from God and surer combined with the spirit of the auncient Catholicke and Apostolicke Church with the spirit of the holy and learned Doctours and Saintes of God with the spirit of the generall and receiued Councels of Gods Church none of which they haue And by this we haue our beliefe grounded vpon a certaine infallible authenticall sense of scripture which they haue not And thus much of this priuate spirit that it cannot be a fit and certaine Rule or meanes truly and infallibly to interprete the holy scripture THE PRIVATE SPIRITS AVTHORITY To iudge Controuersies of Fayth confuted by Reasons drawne from the nature of a Iudge of Fayth CHAP. VI. The properties of a Iudge of Fayth SECT I. THOVGH the Iudge of the sense of Scripture and of controuersies of faith be all one and therfore that which hath beene spoken of the one might also suffice for the other yet because faith extends it selfe larger then the scripture because the true Iudge of faith from the false may be the more clearly discerned the functiōs of this priuate spirit may be also more plainly confuted therfore I adde in this Chaprer these reasons drawne from the office of a Iudge of Controuersies to shew the insufficiency of this spirit to be a iudge of thē In which we may note for this iudiciary power and authority 1. What it is and what properties and conditions it requires 2. In whome it is and who are to exercise this authority 3. How it is to be ordered and what rules are to be followed in the exercise of it which being distinctly and fully considered the inability and insufficiency of this spirit to make a Iudge of faith will more clearly appeare First therfore we may note that as in a temporall Common-wealth where contentions arise offences are committed and tittles are questionable that besides the lawes established there are necessary also Iudges to determine causes to decide titles and to punish offences so also in the spirituall Common-wealth of the Church where controuersies are of a higher nature questions no fewer in number and the offences more grieuous in quality some personall Iudge or iudges are no lesse yea more necessary to discerne verity in all doubts to establish vnity in all contentions and to punish obstinacy in persons who offend Some Iudge therfore is necessary as well in spirituall causes as in temporall as well for matters of doctrine as of iustice and as well in pointes of faith as of manners This Iudge because all faithfull belieuers are obliged to belieue and obey his sentence as true and iust though not in consequences appendixes of faith yet in materiall and substantiall foundatitions of faith though not in schoole questions pulpit conceites which infringe not the solidity of faith yet in maine articles and principall mysteries of faith vpon which is cōposed a complet edifice of true religion though not in probations and allegations for the proofe of pointes of faith yet in the determinations and conclusions of the points or articles themselues though not in case when is intended only to confirme the weake to satisfy the curious or to confound the proud yet in case when is intended to condemne any doctrine as heresy vnder anathema and to declare and define expresly for the common and publicke good of the whole Church any verity of doctrine formerly by the practise of the Church receaued or by the assent of the faithfull at the least virtually belieued Because I say all faithfull are obliged to belieue and obey this Iudge and his sentence in pointes and articles substantiall defined and concluded by sentence definitiue against heresy for the good of the whole Church therfore it is necessary that this Iudge vpon whome depends the verity of beliefe and the saluation or damnation of so many who by a true or false faith are saued or damned haue these properties or conditions in him in his authority 1. That he be visible and manifest in person so that he may know and be knowne heare and be heard speake and be spoken vnto and therby haue a publicke Court giue publick audience examine publicke causes pronounce publicke sentence betweene parties who contend and in contentions which are debated 2. That he haue power and authority warrant and commission to giue Iudgment pronounce sentence and to compell parties to obedience and performance 3. That he haue warrant of infallibility in this his sentence that he cannot erre or determine errour deceaue or be deceaued in this his verdit corrupt or be corrupted by partiality in his iudgment All which are as it were essentially necessary for this iudge for if he be not publicke knowne in person others cannot haue accesse to him nor he vnderstand the causes of others if he be not certaine and infallible in his sentence he cannot determine matters of certainty nor can others be secured by him if he want authority and power to oblige and compell he cannot end the controuersy and establish peace and vnity in the Church which is the end of his iudgment Further because this Iudge is to haue this infallible authority and that all are obliged to rely vpon him and his iudgment that he may the more securly proceed in his iudgment and others more confidently rely vpon it therfore he must haue some Rule likwise infallible and certaine by which he may be directed in his iudgment and some solid foundation vpon which he may build his definitiue sentence This rule or foundation because it is to be a rule ground of iudgment and that for persons in number so infinit and for causes in substance so important therfore it can require no lesse then these and such like properties for the solidity of it and the security of iudgment by it In respect of it selfe 1. That it be so certaine infallible that it can neither deceaue or be deceaued 2. That it be so continued and not interrupted that it cannot decay or perish 3. That it be so firme and immutable that it cannot be changed or corrupted In respect of the persons whom it is to direct 4. That it be so knowne and visible that it may be discerned by all sortes who haue need of it 5. So markable notable that it may be a signe distinctiue to distinguish true from false beleeuers 6. So necessary and important that without it no certainty can be had 7. So vniuersal general that it may satisfy all sortes of people Iewes or Infidels Heretikes or Catholikes yong or old vnlearned or learned In respect of the matter or mysteries which are to be determined 8. That it be so fundamentall that
is the externall litterall sense of the words sometimes doth kill cause errour but the spirit that is the true sense which the holy Ghost intended doth quicken auaileth to saluation But that neither the letter nor the spirit can be a competēt iudge of controuersies is proued 7. Not the letter because the letter or the words in the bare literall sense are occasion of errour and heresy for so they were to the Iewes who in reading of Moyses the Law had the veile set ouer their eyes and vnderstood not Christ contained and signified in the Ceremonies of the law And so it hath beene to all Heretickes who forsaking the sense intended by the holy Ghost proposed by the Church and following the letter expounded by their owne spirit haue falsly vnderstood the scripture grosly fallen into errours Thus the letter deceaued Sabellius who expounding that of S. Iohn I and the father am one of vnity of persons not of substance falsly defended in the deity to be not three but only one person which had three names offices or properties of the father the sonne the holy Ghost creating redeeming and sanctifying mankind as the Patripassiās defended the Father to haue suffered on the Crosse as one and the same person with the sonne Thus the letter deceaued the Arrians who expounding that of S. Iohn The father is greater then I of Christ absolutly and completely as whole Christ not as man according to his humanity did thereupon deny Christ to be God equall to the Father Thus it deceaued the Macedonians who expounding that of S. Paul The spirit searcheth all things euen the profoundites of God concluded not as they ought that the spirit pierceth cōprehendeth all things as God but thus that he who searches doubts who doubts is ignorant who is ignorant is not God and so the holy Ghost who searches all is not God Thus it deceaued the Manichees who held the old Testamēt to be cōtrary to the new because for instance the old said that God created all things That God ceased frō labour the seuenth day That Man was created according to the Image of God And the new said the contrary that the Word created all things That God worketh vntill now And that you are of your father the diuell Not conceauing according to the spirit and true sense that God created all things by the word as by an Idaea that God rested from his worke of creation and yet worketh by conseruation that man was created to the Image of God by nature and of the diuell by malice Thus the Pelagians denying originall sinne to haue descended from Adam to vs literally interpreted that of Ezechiel The sonne shall not beare the iniquity of the father not only of sonnes who are not partakers but also of sonnes who are partakers of the iniquity of the father as all are of Adams sinne in whome all sinned and who receaued as head the promise of keeping or losing paradise by precept of for bearing or eating the apple for himselfe and his posterity after him Thus it deceaued others who applying literally that of S. Iohn The flesh profiteth nothing some in the Apostles time to the resurrection of the flesh others of late to the reall presence in the B. Sacrament the one therupon denyed the resurrection of all bodies the other the reall presence of Christs body both vpon one ground not distinguishing the spirituall from the carnall manner of one and the same body By which they might as well inferre that the flesh of Christ by his incarnation and passion profiteth no more then according to them it doth by his resurrection and manducation By which proofe of authority and examples it is apparent that the external letter of scripture cannot be iudge of controuersies That the internall sense of Scripture cannot be iudge is likwise proued because this true sense intended by the holy Ghost is often obscure hard and vncertaine as is certaine and before proued This obscurity breeds controuersies as experience dayly teaches and that these controuersies cannot be ended iudged by scripture-sense is proued 1. Because scripture-sense is the thing in question contention therfore is the thing to be iudged and decided not the iudge who is to giue iudgment and resolue the parties contending in iudgmēt As for example a question is about the sense of those words of the Gospel this is my body of those of the Creed He descended into hell Catholikes vnderstand them as the words import of the reall presence and of the locall descension both of Christs body Protestants expound them of a figuratiue presence by remembrāce of him in the sacrament and of an infernall suffering of hel-paines in his soule vpon the Crosse Now of these senses which is true which false the sense of the words cannot iudge betweene Catholicks and Protestants but some other iudge is necessary to confirme the one and confound the other so to end the controuersy 2. Because many places of scripture are so hard and obscure as the true sense of them cannot be truly discerned but by Church practise and tradition as for example whether those words of S. Mathew Teach all nations baptizing them in the name of the father and of the sonne and of the holy Ghost do proue a necessity of the vocall pronuntiation of these wordes for the forme of baptisme as all Protestants with vs do grant or require no more but a mentall intention it sufficing only to baptize in the name of Iesus as Act. 8.26 doth insinuate Whether those of S. Iohn Except a man be borne againe of water and the holy Ghost he cannot enter into the kingdome of God inferre a necessity of water for the matter of baptisme as the Lutherans with vs grant and the words import or that the water and the holy Ghost be all one as Caluin expounds Also why the Protestants should not inferre as well a precept and necessity of a sacrament of washing of feet out of those words of our Sauiour And you ought to wash one anothers feet after the example of Christ who did and commanded it as they do out of those of S. Mathew Eat yee drinke yee inferre a necessity of receauing vnder both kinds because our Sauiour did commanded the like Now these and such like require a Iudge to iudge of the sense and reason of them cannot themselues iudge and decide themselues to vs. By which is euident that neither the letter nor the sense of scripture can be a competent iudge of all controuersies of faith and scripture Lastly the same is proued by the analogy of a temporal Iudge in causes ciuill with an Ecclesiasticall Iudge in causes spirituall for as Controuersies aryse in ciuill causes the common-wealth so do they arise also in matters spirituall and
for this end be giuen only to them as it was to Moyses to iudge the people then it was not for the same end giuen to all and euery one of the common people and euery ordinary faythfull person among them The third proofe is drawne from the essentiall partes of an authenticall and infallible Iudge because in this spirit are to be found neither ability to know persons nor authority to iudge causes nor infallibility to pronounce a certaine sentence and iudgment First therefore this spirit cannot know and examine the state and disposition the cause and question of the person who is to be iudged neither can the person who is to be iudged know that this spirit remaynes in him who is to iudge or that authority by it is giuen to iudge For this spirit say they who chalenge it is knowne that it is the spirit of God only to them who haue it how then shall it be knowne to others who are to be iudged by it How shall the people know the spirit of the Pastour that they may be directed by it or the Pastour know the spirit of the people that he may direct thē How shall any conuersation in discipline of good life any communication in doctrine of fayth any subordination in obedience to lawes be obserued among these person vncertaine one of anothers spirit and authority by it How shall the sentence of absolution vpon the faythfull or of condēnation vpon the faythlesse be iustly denounced How shall the doctrine of truth be preached or the doctrine of falshood be confuted and the people obliged to belieue the one and to forsake the other How shall iustice be ordered obedience obserued authority maintained lawes executed and penalties inflicted where neither the inferiour can know the spirit of the superiour vpon which spirit his authority dependes nor yet the superiour can any way force or compell the spirit of the inferiour who yet will chalenge an equality of preheminence and priuiledge of the spirit with him Secondly this spirit cannot challenge to it selfe any such power or authority or shew any authenticall warrant from God that it is the spirit of God either in Scripture Tradition or practise of the Church all which a◠before do reiect and condemne it It cannot exercise any function which belonges to this authority as to censure or absolue to oblige or vnity to punish or reward any fault cōmitted or person committing it It cannot with equality of tryall heare or examine the cause nor denounce and pronounce any sentence which can oblige It cannot admonish threaten terrify and enioyne any punishment by the rodde of iustice It cannot compell correct and punish any delinquen◠by way of exteriour iustice or enforce the one party to yield subscribe and submit to the sentence of iustice It cannot bridle in the hand of the one the fury of iniustice or deliuer to the handes of the other the right of iustice It cannot conuince the one of his errour against truth nor secure the other of his possession of truth It cannot compell the one to cease from wronge or giue redresse to the other in his wrong What power hath the spirit of one man to threaten to command to correct or punish the spirit of another What authority can one spirit alleadge which another cannot as well challenge What prerogatiue of spirit can the Pastour assume of which the spirit of the people may not as well presume Vpon what priuiledge can any superiour stand vpon which and the same any inferiour may not or will not as well insist The inferiour can as cōfidently assure himselfe as certainly auouch and as resolutly resolue himselfe that he hath receaued the spirit of the Sonne of God dwelling in him That he hath the spirit of his sonne abiding in his heart by which he cryeth Abbae Father That God hath giuen him also the pledge of the spirit The spirit of adoption VVhich doth giue testimony of his spirit That his spirit doth search all thinges yea the profundities of God That his spirit doth try all thinges yea prophesyes Doth try all spirits if they be of God And that he is a spirituall man doth iudge of all thinges and himselfe is to be iudged of no man because he hath the sense of Christ and knoweth the sense of our Lord that may instruct him Where is then the authority of the Pastour ouer a flocke endewed with this spirit or the power of the superiour to correct a people full of this spirit How shall the one compell to obey and the other haue the liberty of the spirit not to obey What order or subordination what discipline gouernement can be established among such spirits or men ruled and directed by such spirits Thirdly this priuate spirit cannot giue any certainty or infallibility of the verity of his iudgment for it cannot assure and secure any that it is a spirit of God not Sathan of light not darknesse of truth not falshood of a true not a false Prophet It cannot assure secure any that his iudgment for example of predestination iustification certainty of saluation of only fayth is not a presumption and illusion and rather hereticall then Catholike doctrine It cannot assure and secure others either that the spirit is true or that the iudgement of it is vpright or that the doctrine of it is true all sectes and heresies whether Caluinist or Lutheran rigid or milder whether Protestant or Puritan whether Brownist or Familist whether Anabaptist or Arian whether Swenkfeldian or Libertine challeng it for the certainty of their doctrine as true are taught and directed by it as true and yet some or all of them must needes be false as being contrary euery one to another euery one condemning another and all condemned by the authority of Gods Church and by the spirit of God instructing and assisting it By all which it is apparent that the priuate spirit wanting visibility to be knowne authority to iudge and infallibility to secure cannot be an authenticall iudge of controuersies of Fayth Fourthly the fourth reason against this priuate spirits infallible authority to iudge of fayth is drawne from the properties of a rule foundation of fayth before assigned all which are wanting in it For first it wants the promise of any certainty and infallibility it hath no promise or warrāt in Scripture that it is the Pillar and ground of truth the house the temple the kingdome of Christ that hell gates shal not preuaile against it that he who heareth it heareth Christ who contemneth it contemneth Christ and who obeys it not is as the Heathen and Publican that it shall remayne with euery man shall teach euery man all truth and instruct euery man in all which Christ shall speake to him All which yet are promised to the holy Church and the spirit of God in it Secondly It wants
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
condemneth one another as the fayth and saluation of the Lutherans Caluinists Anabaptists and the rest in number aboue 100. which are all opposit in fayth all condemne one another and yet are all sure of their saluation by this fayth Ergo it cannot be true Secondly that this fayth is contrary or contradictory in it selfe is proued thus That certainty of Fayth is contradictory which belieueth a fayth and doctrine contrary or contradictory but by this certainty of Fayth the Lutherans Caluinists Libertines Anabaptists Trinitarians and the rest do belieue fayth and religions contrary and contradictory as is manifest by the former instances Ergo. Againe that fayth is contradictory which doth make the same man belieue cōtradictories but this speciall fayth makes men belieue contradictories as that it doth make him iust and doth not mak him iust Ergo. That it maks a man iust they affirme because by it a man is iustified that it makes not a man iust is proued because by it he belieues that he is iust therefore he is iust before he belieues it in the same manner as God is God before he is belieued to be God Or thus A man is iust before he belieue because his iustice is the obiect of his fayth and so presupposed to fayth and yet he is not iust before he belieue because this iustice is the effect of his fayth by which he is iustified and so is after fayth but to be iust and not iust both before he belieue is cōtradictory Ergo. Againe that is contradictory which is good and not good which doth make a man iust and not iust but this speciall fayth is good because it iustifyes and not good because it is a sin and that mortall Ergo. Againe it makes a man iust because by it he is iustified not iust because by it he is made sinfull it being a sinne as euery good worke is in their grounds Againe this fayth doth alone iustify and doth not alone iustify alone iustify because Caluin and all Protestants affirme it it alone doth not iustify because the same Caluin affirmes that Baptisme is a signe of remission of sinnes past and to come which remission of sinnes to come dependes vpon the memory of Baptisme past and so not vpon fayth only Againe this fayth according to them being a worke of man wholy infected with original sinne is a sinne and so maketh a man sinnefull this fayth doth iustify and so is a good worke but to make a man sinnefull and iust are contrary or contradictory Ergo. Againe it affirmes that euery good worke euen the least of the best person is a sinne so there are no good workes but all sinnes and it affirmes that fayth cannot be without good workes and so there are good workes but to affirme that there are good works and that there are no good workes are contradictory Ergo. Thirdly that this faith is a sinne and makes a man sinfull is proued thus Euery good worke euen the best worke of the best man according to them is a sinne because it proceeds from a fountaine corrupted with sinne but this faith which iustifieth is such a good worke which consequently is a sinne therfore it maketh a man sinne and so a man is saued from sinne by a worke which is sinne made iust by an act which is iniust adopted the sonne of God by a worke which offendes God and is made partaker of heauen by an act which deserues hell Fourthly That this faith is temerarious is proued thus That is rashly and lightly belieued which is belieued without any authority of scripture which according to them is the only meanes of beliefe but there is no Scripture that assures for example that either Caluin Knox or Tindall is predestinated hath his sinnes forgiuen him and shal be glorified in heauen which yet they belieue say they more certainly by this speciall faith then they do the diuinity birth death resurrection or ascension of Christ which they belieue onely by an historical faith therfore they rashly and without ground do belieue it Which is confirmed because to belieue things they see men haue sense to belieue morall or mathematicall conclusions they haue reason and demonstration and to belieue articles of faith they haue reuelation of God in scripture but to belieue euery one that his predestination iustification glorification is certaine to him is made knowne neither by experience of sense nor by euidence of reason nor by reuelation of scripture or any way else therefore it is rashly without ground belieued Fiftly That this only speciall faith is presumptuous is proued thus As that is desperation which will not hope for saluation by grace so that is presumption both the extreames of hope which will hope for it without good works good life obseruance of the Commandements and merits to which life eternall is promised but only and speciall faith excludes all good works all merit all obseruance of the commandements as any meanes of saluation and as not possible to be done 2. It is great presumption to expect so great and eternall a reward kingdome and felicity without any labour and paines for it without any promise or warrant of it and that without any doubt or feare of the obtaining it all contrary to expresse scripture which wish vs with feare and trembling to worke our saluation Not to be without feare of sinne forgiuen And assures vs that no man knowes whether he be worthy of loue or hatred And all contrary to the practise of all saints who haue vsed such continuance and feruour of prayer such rigour and austerity of penance such retirement and forsaking of the world all to obtaine and purchase it at Gods hands Which yet this speciall faith will obtaine by only assuring and securing a man most certainly of it without either condition of works and good life without any works of penance or satisfaction or without any doubt or feare of loosing it or failing in it Sixtly That this only faith destroyes all hope Charity prayer and good works is proued thus No man can hope for that which he hath no man prayes and makes suit for that which he hath and cannot loose no man labours to practise that which he deems impossible to performe But this faith assures them of their predestination that they are predestinate and cannot be damned assures them of Gods fauour that they haue remission of sinnes and iustification and cannot loose it and assures them of glorification that they shall enioy heauen and saluation which is as due to them as to Christ and can no more faile them then it can faile Christ where is then any place for hope It assures thē that good works and the keeping of the law is impossible that pennance and satisfaction is fruitlesse yea derogating from the merit of Christ that all merit by grace or hope of reward for our good deeds is excluded That such a
exercise vertue or to auoide vice In vaine is all penance or mortification to bridle his concupiscence or passion In vaine are all exhortations to piety and deuotion and all disswasions from sinne and iniquity because man hath no freedome of will nor power ability to do either the one or the other or the one rather then the other but all necessarily must be done as God hath appointed and doth worke it It followes that no lawes or precepts of God or man to bid or forbid can be iust No tribunals of Princes or Prelates to punish offenders and reward well-doers can be vpright because they are imposed on them who haue no liberty to do or not do them and leaue neither possibility nor obligation to be performed by man It followes that there can be no vertue in doing well or vice in doing ill no iust iugment in rewarding of good or in punishing of bad no crowne of glory in heauen for iust actions or torment of paine in hell for vniust because in man is no indifferency liberty or freedome to do the one rather then the other but is necessitated by the will of God to do that to which he is ordeined It followes that no contracts of marriage which require a free consent without feare or force can be valid No temptation to sinne against which is no power or liberty can be auoided No lawes against malefactours for any crimes because they are not in their power not to do them can be executed That no difference remaines betweene a man and a beast for where is no free election there is no will where is no will there is no reason where no reason there is no difference betweene a man a beast why therfore are sins prohibited lawes established sermons preached more to men then to beasts sith men haue no more liberty to do or not do to obey or not obey them then beasts Why are actions of lust killing and murdering punished in men not in beasts sith men haue no more freedome to absteine from them then beasts Why is man rather commanded to absteine from concupiscence then the fier is from burning Why more from swearing then the sunne froÌ„ shining Why more from lying and stealing then the sea from ebbing and flowing Why is he commanded to loue God aboue all more then to touch heauen with his fingar to keepe the sabboth from working more then to keepe his yeares from increasing Why not to sinne rather then not to be sicke sith to the one he hath no more power or ability liberty or freedome then to the other Which doctrine how high it blocketh vp the way to all vertue and piety and how wide it openeth the gappe to all vice and liberty shall after be shewed How contrary it is to al authority of holy scripture how iniurious to God preiudicious to man I leaue to be seen in other authours how forcible the coÌ„mon consent of all sortes of people is against it S. Austine shal witnesse who sayes that the sheepheards in the mountaines the Poets on the stages the people in the market the learned in the libraries the maisters in the schooles the Prelates in the pulpits and all mankind in the whole world do blase out the freedome of mans will which is so certaine that saith he if there be sinne there must be freedome because sinne is so voluntary as that it is no sinne if it be not voluntary How euidently euen by common sense and experience it is to be proued I will referre him who will deny it to Scotus his sensible demonstration who with blowes not reasons with cudgels not arguments would haue it proued to him till he confesse he hath liberty and freedome to cease from beating him And how little credit is to be giuen to the teachers of this doctrine in other high pointes of faith aboue reason who so grosly faile in this so manifest both to reason and sense I will referre to the iudgment of the indifferent reader and so passe from the absurdities of this Protestant Predestination touching man to the same as they concerne God and his goodnes SVBDIV. 2. Protestant doctrine of Predestination makes God the authour of sinne HOW iniurious blasphemous this doctrine of Gods absolute Predestination to sinne and damnation is to God and how much it doth derogate from his nature goodnesse and iustice shall by these ensuing sequels and absurdities appeare in that it makes God 1. The authour of sinne 2. Sinfull 3. Only sinfull 4. A lying and dissembling sinner 5. A most cruell tyrant 6. Not a God but the very diuel himselfe All which shal appeare as euidently deduced out of the former doctrine so that if it be true which many of them teach that as we belieue scripture so we must belieue consequences euidently deduced out of it both as points of faith so in like manner as they belieue the former doctrine of Gods absolute and irrespectiue decree of mans Predestination to damnation and sinne they must also belieue these consequences euidently deduced out of the same first That God is made by this doctrine the authour of sinne and not only as the Manichees made him a bad God the authour of bad nor as Florimus did make him the good God the authour of a bad substance but as Simon Magus did make him the authour of al bad actions and wicked works is proued 1. Because God according to the defenders of this doctrine doth by his absolut and irrespâ—ctiue as M. Montague calles it Will predestinate men to eternall damnation 2. Because God by a secret motion doth compell and necessitate the same men to all sinnes that therby he may haue an occassion to condemne and punish them 3. Because God doth commaunde vrge incite the diuell to tempt and induce them to sinne 4. Because that therfore God is the authour of all sinnes which are by these men commited 5. Because God not content with this cruelty doth diuers wayes delude men in shew exteriourly calling and offering his grace but interiourly denying and detaining them from grace 6. Because God for that end to damne them depriues them of freewill that they cannot repent and of all benefits of the merits of Christ and of grace that they can haue no meanes to be saued 7. Because God neuer frees them from originall sinne into which he had cast them but leaues it in them to corrupt al their actions make them sinfull 8. Because God for these sinnes made them vnable to keepe any the least commandement 9. Because from these sinnes God neuer frees them but only couers the sinne imputes the person iust and so saues all the elect All which reasons are positions in expresse words affirmed especially by Caluin cited at large by Becanus by Luther Melancthon Sanctius Martyr Beza VVhitaker Perkins and other prime Protestants cited in their owne words by Doctour Smith and are confessed by
for the faithfull dying before Christ and Purgatory for faithful dying without full satisfaction 2. The locall place and the materiall fier and the reall suffering of the present paines of hell by the soules of the damned and withall that it is a worke good though not the best to auoid sinne for feare of hell In all which we extoll the iustice of God mixt with mercy in punishing al sorts according to their deserts and deterre men from liberty of sinne for feare of punishment in hell And thus we haue in this second part confuted this priuat spirit which in the former part we proued to be the sole and whole ground of the Protestant faith and saluation 1. By authorities of holy Scripture 2. By testimony of auncient Fathers 3. By reasons drawne from the difficulty of discerning spirits 4. By reasons drawne from a right interpreter of Holy Scripture 5. By reasons drawne from an infallible iudge of controuersies of fayth 6. By reasons drawne from the nature and certainty of fayth 7. By Circular absurdities to which this spirit leadeth 8. By Doctrinall absurdities which follow vpon it and the doctrine of it against Fayth and the Creed against Hope and the Pater noster and against good life morall vertues the ten Commandements and all laws of God Church or CoÌ„mon-wealth In which also we haue made plaine how this their doctrine grouÌ„ded vpon this their priuate spirit doth derogate from God and the Blessed Trinity whome it makes the authour of all sinne a sinner lyer dissembler and tyrant the only sinner and a greater sinner then either the Diuell or man doth derogate from Iesus Christ and his birth life passion and resurrection whome it dishonours in making him neither PhisitiaÌ„ Lawyer Iudge Priest or perfect Redeemer or Sauiour but one ignorant impotent sinnefull and damned doth derogate from the Church of God triumphant in heauen which it dishonours in taking from it knowledge charity in Saints and Angels and honour and reuerence to them and from the Church militant on earth which it dishonours in taking from it all authority visibility vniuersality perpetuity or extancy and being vpon earth so many ages How it derogates from fayth which it dishonours in taking from it all groundes whereon it is to be builded all meanes wherby it is to be attained and in making it contradictory rash presumptuous sinnefull and preiudicious to all Hope and Charity How it derogates from man whome it disables depriues of all Free-will of all inherent grace of all good life and workes of all possibility to obey Gods Commandements to abstaine from sinne to merit any reward How it derogates from all morall vertues and good life from which by many principles it doth withdraw withall doth draw to all vice and wickednesse doth giue the reines to all Epicurean liberty and loosenesse In all which the spirit of our Catholike Church and the doctrine of it is shewed to be contrary and to giue duâ— honour to God to Christ to his Saints Angels Church to Fayth Sacraments and the rest And to be a meanes to encourage all Christians to the practise of all vertue and perfection and to auoid all sinne and wickednes All this we haue carefully painefully laboured to performe in this second Part of the treatise of that pri-Spirit THE PROTESTANTS OBIECTIONS and proofes taken out of Scripture for the defence of their priuate Spirits authority to inrerpret Scripture and iudge of Controuersies proposed and answered CHAP. X. Of certaine obseruations profitable for the solution of Obiections SECT 1. HITHERTO we haue battered that I hope sufficiently the maine fabricke of this imaginary edifice of the Protestant priuate spirit It remaines only for this second Part that we raze demolish the foundation vpon which this their conceit of their priuate spirits authority is built and erected that is that we solue the reasons or rather obiections taken out of holy Scripture vpon which they ground their conceit for which we may note that as our Catholike doctrine doth not deny either the being or permanency of the Spirit of God in euery faythfull both person and Doctour for all faythfull by the spirit of God haue faith or the effect and operation of the same in assisting theÌ„ in the finding out of the true sense of holy scripture for neither are the faithful prohibited from all reading nor the learned debarred from all interpreting of holy scripture so there is a great difference betweene the effect and operation of this spirit in the Protestant and Catholicke as well simple as learned as both do chalenge it and rely vpon it For as for better illustration we may obserue in a naturall body and the spirit or soule of man in which comparison we imitate S. Paul the soule or spirit doth giue information or operation to the whole body and euery part thereof yet so that euery member hath not euery operation all members haue not one action but the head one as to iudge the handes another as to worke the feet another as to walke and the mouth is to receaue the belly to containe the stomake to disgest the meat and so it is proper to the eye to see to the eare to heare and to neither to discourse and reason which belongs only to the braine so in the spirituall body of the Church and the faythfull members of it the spirit of God doth assist all and euery one in particuler as well the meanest as the greatest as well the most simple as the most learned VVho are many but one body in Christ yet so that as euery member is different one from another so the operation of euery one is different and not the same but as some are Lay some Ecclesiasticall persons some secular some Religious some simple some learned some common people some Pastours and Prelates so to euery one of vs is giuen grace according to the measure of the donation of Christ according to the measure of fayth and to euery one for his profit that hauing all gifts according to the grace which is giuen to vs euery one may remaine in the vocation in which he is called wherupon all are not Prophets all are not Doctours all are not Euangelists All are not Iudges of faith and interpreters of holy Scripture though all haue the spirit but God diuiding to euery one as he will giues to some the spirit to heare and obey to others to direct and command to some the spirit to labour and worke by practicall offices to others to contemplate and study by speculatiue functions yet to all so and in that manner that as euery member hath need of another for the eye cannot say to the hand I stand in no need of thy helpe so euery one member hath his gift and the vse and operation of it for the benefite of the whole body with dâ—pendance and subordination to the whole and
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
life pag. 243. is iniurious to Christ as a Redeemer a Lawgiuer a Iudge a Priest makes him ignorant sinfull and damned pag. 247. Fathers how esteemed by S. Augustine pag. 67. Their consent a meane to interprete scripture pag. 126. Their authority how great 12â— Their ancient Practice against Heretikes 227. Alleadged by Fathers and councells ibid. consulted about scripture pag. 138. Freewill takeÌ„ away by Protest doctrine of Predestination pag. â—74 Absurdities following vpon the deniall of Freewill ibid. G GOd by Protestant doctrine made Author of sinne a Sinner only a sinner pag. â—77 A lyer and dissembler pag. 280. A Tyrant more cruell then any Tyrant 284. A Diuell a tempter to sinne and Authour of sin p. â—89 Gods of the PagaÌ„s how many how vicious how begot pag. 220. Men-Gods Women-Gods 2â—1 Gods for euery thing The Gods of the Romans 2â— Passions Beasts Hearbes made Gods pag. 223. Grace generall actuall necessary pag. 30. How Protestants and Catholikes agree differ about Grace pag. 31. And the effects of it pag. 32. Grace gratis and extraordinary pag. 40.378 Not giuen to all 380. Not a signe of Holines pag. 119. H K. HENRY the 8. how often he changed Religion pag. 157. Heresy what it worketh pa. 20.56 Why to be auoyded 48. The origine of it pag. 2.49.61.225 Begon by the priuate Spirit pag. 141. Compared with Idolatry pag. 218. Heretikes how they abuse Scripture 58. How deluded by Sathan 100.102 Examples of auncient Heretikes 10â— Moderne 100.103 How discerned by Fathers by practice of the Rule of Fayth pag. 120.127 By Church practice confuted 1â—5 Deceaued by women pag. 46. S Hierome commeÌ„ded His saying against the priuate Spirit pag. 59. I IVdge as necessary in Fayth as in Lawes How far he is to be obeyed pag. 145.161 What properties are required in a Iudge and what to a Rule of Fayth by which he is to iudge pag. 146. Not the whole body of the Church pa. 147. Not secular Prines 148. Not the lay people 155. Not the Scripture 156. But Bishops and Prelats as is proued by scripture Church-practice are a Iudge pag. 162. L LAy-People not Iudges of Faith pag. 155. Lawes Precepts InstructioÌ„s Exhortations all in vaine according to Protestant doctrine pag. 162. Luther against this priuate Spirit 65. His bad Life Lust Enuy Pride want of deuotion and good workes confessed pag. 339. Lutherans disagreemeÌ„t about Scripture-sense pag. 140. O OBiections for the priuate spirits authority answered pag. 378. Originall sin made to be Concupiscence pag 227. Absurdities that follow vpon Originall sinne remaining pag. 259. That the Church of Christ is a congregation of great sinners pag. 261. That the elect may commit as wel great sinnes as good workes ibid. That in vaine is all mortification and labour to ouercome all Temptations ibid. That great sinners may be perfect men and perfect Protestants pag. 261. That in vaine are al Lawes of Gods Church or CoÌ„mon Welth. p. 6â— All Consultatios exhortations all Caseâ— or care of Conscience vaine ibid. P PAgans saued according to Protestants pag 242. Predestination to damnation a Protestant Principle and the effect of it pag 2â—8 Absurdities that follow of it vz It makes men Atheists pag â—71 Desperatâ— Examples of both pag. â—72 Takes away Freewil in all sort of actions All desert of reward or payne 274. Makes God the Author of sin â—76 A sinner 277. Vide God And is the origine of Atheisme and liberty pag 27â— Priests Pastors of the Church are interpreters of Scripture pag. 117. And the triers of Spirits pag. 1â—7 118 Princes not Iudges of coÌ„trouersies and Fayth pag 148 They are sheep not Pastours proued by Fathers pa. 149. Absurdities that follow vpon making them Iudges of Fayth pag. 153. Protestants want all means of Faith to confute Pagans confirme Catholikes and reduce Heretickes pag. â—5 Want all credible Testimonies to the same pag 17. All Church infallible proposition 19. All pious disposition ibid. All infused Fayth pag. â—0 Obiects Materiall and formall â—1 All reuelation made to the Apostles pag. 23. Protestants relye vpon a motion of the priuate Spirit pag. 25. In what they agree with Catholikes pag. 30. And differ from them about the Spirit in the Name Vniuersality Operation Permanency and effect of it pag. 30. What they belieue of the Spirit pag. 30.31 How they make the Spirit Iudge and trier or Councells pag. 36. Protestants compared with false Prophets pag. 44. With Eliu Iobs friend 47. Protestants Faith Saluation how doubtfull as relying on the priuate Spirit p. 14â— And more doubtfull then Catholikes ibid. Sects and diuisions among them 184 Protectants doctrine in the connexion of their electioÌ„ faith spirit Scripture-sense saluation pag. 205. Their Circle between scipture and spirit pag. 206. Betweene spirit and Fayth pag. 201. Betweene Election scripture-sense 21â— How they make Scripture the sole meanes of Fayth and the spirit the sole meanes to know scripture 2â—7 2â—1 212. Protestants doctrine reduced to 4 heads that is Church-contempt sole Fayth originall sin and Predestination pag. â—26 Their doctrine of the certainty of saluation how contrary to Faith and inferring a Generall saluation of all pag 2â—7 Their doctrine of Fayth what it is and how contradictory 243. Vide Fayth Not grounded vpon scripture 243.245 They are made Iust by sinne 244. Presume vpon Iustice without ground 245. Destroy all hope and charity 246. Teach good life not out of their owne principles 247 Make Christ no redeemer nor Phisitian of soules Vide Christ and pag. 247. c Their doctrine and scripture in how many points contraâ—y pag 280 How it leads to bad life to flouth lust and cruelty pag. 330. Derogates froÌ„ the honour of God of Christs saints Sacraments Grace c. p 350 Protestants Church of what kind of persons it consists 260. Their doctaine of sin and good workes pag 261. The bad life of the Protestant common people confessed in Germany pag. 335. In England 337 Of their Ministers 338. Of their Founders Luther Caluin Swinglius Iacobus Andreas c. pag. 344 Protestant Reformers most of them Friars Priests Breakers of the vowes of Chastity pag. 346 S SEcts and diuisions how many mong Protestants pag. 184. Selfe-opinion and conceite coÌ„demned pag. 50. Sinners perfect ProtestaÌ„ts pag. 261. Good members of their Church p. 261. Spirits diuers and doubtfull not sy to be discerned but by speciall gift pag. 35. By what Rule to be tryed ibid. By vnioÌ„ with the Church not by Scripture pag. 36. By whome to be tryed that is by the Pastors not the people pag. 39. Spirits their variety and diuersity in nature coÌ„dition operation pag. 70. Spirits vitall and naturall pag. 71. Spirituall motions their origine pag. 7â— some spirituall some sensible pag. 73. Spirits of God of Angells of Diuells of soules departed how hard to be discerned pag. 74. Rules to discerne their motions pag. 83. Difficulty to iudge certainly of these Rules pag. 93. In
respect of mans infirmity and Sathans subtility 93. Signes of good Spirits 89. DiffereÌ„ce betweene good and bad spirits ibid. How hard to discerne them by scripture pag. 109. Not to be discerned by all faythfull ibid. Spirituall maisters necessary pag. 111. Spirit of God the Interpreter as wel as the maker of scripture p. 38.39 Gods Spirit how it worketh in euery one and what it is 373. How it differs in Catholicke Protestant doctrine in the exposition of scripture and certainty of saluation pag. 37. Spirituall men how they iudge of all things ibid. Priuate Spirit the mother of all heresies pag. â— May be chalenged as well by Catholikes as Protestants pag. â—8 What it worketh pag. 30.34.38 Confuted by Scripture pa. 34. Why not to be belieued ibid. Why it cannot be a Iudge pag. 37. What it is in whome it is what it worketh how it is punished pag. 46. Is blind lying deceytfull pag. 44 Is confuted by scripture out of S. Iohn S Paul S Peter Exechiel Iob and other scriptures pag. 33.40.48.50 By Fathers in the six first ages after Christ pag. 55. A PuritaÌ„ spirit described out of Iob pag 47 Is only a selfe opinion pag. 50. The priuate spirit cannot discerne the difficulties about the Spirit of good Angels soules diuels pag. 80. caÌ„not discerne spirits good or bad pag. 112. cannot be meanes to interprete scripture 1â—1 caÌ„not explicate what bookes are scripture in what language figures what seeming contradictions what difficult places 131. Priuate Spirits exposition of scripture is against scripture false fallible contrary to the spirit of Gods Church and author of all heresies pag. 1â—6 184 It cannot be a Iudge as not able to know be knowne pag 17â— It wants authority 174. Infallibility 175 Certainty ibid. â—8â— Duration immutability Visibility Vniâ—y pag. 178.188.176 Vniuersality warrant to be obeyed pag. 178. Priuate Spirit is the ProtestaÌ„ts sole grouÌ„d of scripture sense faith saluation pag. 182. Authour of al sects 184. Vpon what ground it relyes pag pag. â—87 Teaches directs Protestants all in all pag. â—91 Cannot oblige others to beleeue any thing 195. It can giue no credible testimonies of beliefe pag. 195. CaÌ„not make a knowne and visible CoÌ„gregation 188. Nor teach an entyre vniuersall Fayth pag· 186. T TEntations vaine to ouercome them by mortification or labour according to ProtestaÌ„ts pag. 26â— V VNity wanting in the priuate spitit of Protestants pag. 178.188.176 Vniuersality also wanting in the same ibid. Visibbility a like ibid. W WOmen seducers of ancient and later tymes pag. â—â—6 VVorkes neither hinder damnation nor help to saluation according to Protestants pag. â—61 FINIS Faultes escaped in the printing PAge 5. line 2. adde it pag. 6. l. 20. in read is pag. 24. l. 16. haue read hath pag. 26.29 is read as pag. 34. l. â—7 him read them pag. 63 l. 23. glorify read glory pag. 76. l. 21. adde to pag. 103. l. 22. adde her pag. 104. l. 30. dele to Ibid. l. 32. his read her pag. 107. line 33. after men adde of which first S. Paul 1. Cor. 12. pag. 117. l. 22. after force adde of reason pag. 121. l. 31. of read from pag. 123. l. 14. whome read them p. 129. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 27 dele in pag. 136. l. 31. Act. 15 12. read Act. 13.21 pag. 152. l. 3. dele S. Ibid. l. 1â— read were not thus pag. 163. lin â—4 dele and. pag. 174. lin 10. vnity read vntye pag. 183. lin 15. adde First pag. 187. lin penult Heretickes read Hereticke pag. 194. lin â— more read most pag. 198. lin 23. read knowne after and vnknowne as c. pag. 208. lin â—3 affection read assertion pag. 209. lin 22. therfore read before pag. 210. l. 13. the read their pag. 215. l. â—9 spirit read spirits pag. 216. lin 10. adde to be pag. 241. lin 7. read so it is true that euery ones sinnes c. pag. 24â— adde euery one pag. 244. lin 2â— least read best pag. 247. lin â—0 read lesse pardonable pag. 250. lin 16. dele and in the effect thereof pag. 255. lin 11. adde and confession pag. â—56 lin 2â— one read onely pag. 259. l. penult now read new pag. 260 lin 25. pointed read painted Ibid. lin vlt. dele pit of pag 263. l. 11. read that he had no freewill pag. 269. lin 24. free read freedome pag. 270. lin 20. esteeme read esteemed Ibid. lin 28. his read thus pag. 288. lin vlt. dele stel pag. 293. lin 18. read tell him that which pag 296. lin 6. read in him sinne pag. 311. lin 22. adde to pag. â—14 lin 3. read need not Ibid. lin 33. read from euer pag. 320. lin 10. neuer read euer Ibid. l. 21. dele to pag. 324. lin 11. dele all pag. 329. lin 6. we read will pag. 330 lin 29. debauched read debased pag. 340. l. 21. read one hundred thouâ—and pag. 346. lin 14. read he is diuulged pag. 348. lin 4. dele by In the Margent PAg. 4. Mat. read Marc. Ibid. Ephes 2.10 read Ephes 2.20 pag. 5. Psal 24.25 read 92.5 Ibid. Philip. 2.33 read 2.13 pag. 11. Eph. 25.29 read Ephes 5.27 pag. 12. Matth. 20.10 read 28.19 Ibid. Matth. 15. read Marc. 16.15 pag. 15. confirme read conuert pag. 50. Iob. 12. read Prou. 1â— pag. 60. Ep. â—6 read 60. pag. 65. read Tom. 7. cont Iulian l. 1. c. â— pag. 104. 3. Reg. 12. read 3. Reg. 22. pag. 182. Aug. serm 8. read 8â— Other Faultes if any haue escaped it is desyred of the gentle Reader to correct them by his owne iudicious reading the Author being far absent from the Print and forced to commit the same to strangers Hierom. Six meanes or helpes to attain faith 1. The material obiect what we do belieue 2. The formall obiect or reuelatioÌ„ why we belieue (a) Ioan. 15.15 (b) Mat. 16.15 (c) Eph. 2.10 (d) 2. Thes 2 14. 3. The proponeÌ„t cause declaring the certainty of what and why we belieue 4 Credible Testimonies to conuince the Vnderstanding of the probability of fayth (e) Psal 25 Eccles 15.4 Luc. 24.25 The pious disposition of the will disposed by grace to giue conseÌ„t to the verity (f) Phi. 2.23 (g) Phi. 16. (h) Mar. 16.26 (i) Act. 28.24 (*) Matt. 23 37. The guift or habit of faith cocurring to the act of assent or beliefe (k) Heb. 11.3 (l) Rom. 1.17 (m) Ibid. (n) Rom. 10.10 (o) Rom. 5.1 (p) Ioan. 12.42 (q) 1. Cor. 13 24. (r) 1. Tim. 1.20 2. Tim. 2.17 (s) 1. Tim. 6.10 (t) 1. Tim. 10.19 (u) Heb. 6 5. The order manner of operatioÌ„ of rhe six meanes of fayth 1. Credible testimonies persuade 2. The churches authority proposeth 3 Grace inclinâ—th the will 4. The habit of faith enableth the Vnderstanding to belieue the articles reuealed and the reuelation of them How fayth is resolued Dispositiuè Directiuè Effectiue Formaliter (w) Ioan. 4.39 (x) Vers 42. Effects of Fayth The necessity of
Saints (p) Act. 9.4 â—2 7.26.14 1. Cor 15.8 (q) Ambros Anxiat Bafil de noua trad Greg. in 4. psal poenit (r) Dion Al. ad Demoph (s) Surâ— tom· 5.15 NoueÌ„b (t) Benterus chroÌ„ hisp c 23 (u) Greg. Nis in vita eius (w) Greg 4. Dial. 14. (x) Ioan. Hieros eius vita (y) Niceph. 14. hist 24. (z) Niceph. l. 1· hist c. 1â— (a) Prat. spirit c. 14. (b) Greg. Turo gloria martyr c. 8. (c) Greg. Tur c. 8. (d) Anton. p. 4. lit 5. (e) Trith l. in Monast. Herson (f) Synod 7. cap. 2. (g) Niss eius vita (h) Procop. l. 6. de aedific Iustin. (i) Rudolph BabeÌ„burge de veter Princ. Germ. zelo (k) Amb. ser 19. de pas S. Agnetis (l) Oros l. 7. cap. 36. (m) Euseb hist cap. 5. (n) Aug. lib. de cura mort (o) Metaphr in Theod. martyr (p) Niceph. 10.12 (q) Procop. aedific Iustin Delrio disqu lib. 2. q. 26. sect 5. Difficulties in discerning of any spirit About the spirit apparitions of God Of Angells Of Diuells Of soules departed Difficulties of discerning spirits vpon the vncertainty of the rules of discerning them Vincent Ferr. tract de vita spirit cap. 22 Turrecremat praefat defens reuelat D. Brigittae Carlerius p. 1. sportae fragment Ferrar. compend reuel Ioan. Francis Picus lib. vltimo de praenotion Ribera lib. 1. vitae S. Teresae Gerson tract de distinct verarum reuelat lib. de probat spirituum Bonauentura proces relig tract 1. Puent dux spiritual tract 1. cap. 23.24 Delrio disquisit lib. 4. c. 1. quest 3. sect 1. Signes of euil spirits Rules to discerne good spirits Puent dux spirit tract 1. cap. 23.24 25. The good spirit moues to Verity Piety Ierem. 23.29 Sometymes in generall Isa 11.29 Ambr. lib. de virginit circa medium Sometimes in particuler In the superiour part of the soule With pure intention With discretion With a spirituall tast (1) Psal 33.9 (2) Phil. 1.9.10 (3) Ioan. 3.8 Humility Obedience Resignation Bonauentur processu 7. relig cap. 18. Peace Difference betweene good bad spirits ApparitioÌ„s Forme Matter Effectes Place Tyme Persons Holy things Thyraeus de apparit lib. 1. thes 411. Delr de mag disquisit l. 6. cap. 2. q. 3. Differences betweene inspirations and suggestions In order of time and season In the end of Gods honour In humility In confideÌ„ce in God In mercy In reuerence to Saints In obseruing the CoÌ„mandements In works of miracles or reuelations In the conueniency for tymes In peace tranquility 1. In respect of mans infirmity to apply them Which Cannot apply the rules of sciences Matth. 14.26 Mar. 6.44 Takes inspirations for illusions Illusions for inspiratioÌ„s Isa 5.20 Prou. 14.12 16.25 Eccles 8.24 2. In respect of Sathans subtility who hath deceaued (a) 1. Tim. 4.1 (b) Chrys ho. 12. in 1. Tim 4. (c) Hier. scr Ecclesiast (d) Cassian collat 7. c. 31. (e) Clem. Ro. lib. 2 â—ecogn (f) Iustin. Apol. 1. (g) Iâ—n lib. 1. cap. 8.21.24 (h) Epiph. de haeres (i) Theod. l 1. 4. fab hist. lib. 5. c. 23. Cyril lib. 3. Catech. Epiph. haer 27. Caesar l. 9. c. 12. mirab Malmsb de gest Angl. lib. 3. Baron anno 1018. Bredenb lib. 7. collat c. 41 Luth. lib. de abrog missa Zuing. de suplem Euchar. Calu. epist. ad Bucer (a) Luth. con Carolost (b) Lib. de missa angul (c) Colloq VVittem an 1537. (d) Synops cap. 37. (e) Lib. con Anabap. (f) Alber. lib. cont Carol. (g) Lind. lib. de fugienda Idolatria (h) Bark paraen lib. 1. cap. 3. Prou. 30 2â— The Diuells subtilty (a) Apoc. 16.13 (b) Iob. 40 11.18 Iob. 1. â— 1. Pet. 5. â— Iob. 1. 1. Pet. 5. 1. By inward suggestions persuading According to euery ones disposition 1. To publike sinnes 2. To memory of sins past 3. To lesser sinnes 4. To a security from sinne 5. To vices in shew of vertues 6. The 〈◊〉 and effect of the Diuels subtilty Greg. Exampls of Sathans illusions Of heretks Matth. 26. Of other religious persons Cass col 2. cap. 3. Cass col 1 â— cap. 7. Euseb lib. 7. hist. cap. 14. Bernar. Lutzenbergus catalog haeret Prateolus Elench haeret lib. 7. haeres 17. Exampls of false reuelations Euseb lib. 3. cap. 22. lib. 7. c. 10. Iren. lib. 1. cap. 8.9 Euseb lib. 5. cap. 15. Epiph. haeres 40. Aug. ep 165 lib. 3. de originâ— animae cap. 2. Theod. lib. 4 â—aeret fabul Delrio Disquisit lib. 4. cap. 1. q. 3. sect 2. pag. 263. Exampls of false Christs Acosta de nouiss tempor lib. â— cap. 11 Delrio Proleq Disquit In Spaine (a) Bernard Fuxen catal lit G. N. In France (b) Neubrigenfis l. 1. de rerum BritaÌ„ cap. 19. In Poland (c) Mart. Bitl in Anal. Guagn in vita Sigism Delrio disqu lib. 2. q. 9. (d) Prateolus Lindan Genebrad Florimund Gualter an 1600. In Belgia (e) Delrio lib. 4. disquis c. 1. q. 3. sect 3 In England Stow 3. Eliz. Ann. 1591. Elizabeth Prou. 30.19 The Diuells subtilty By apparitions exteriour in the shape Of men Of Angels Iob. 1.6.2.8 3. Reg. 12.19.22 Zach. 1.19 3. Reg. 22.11 Lip Feb. 16. out of Metaphrastes Ephrem viâ— Abrah Eâ—e Anton. vitae Simeon Styl Cassia col 2. cap. 2. Socrat. lib. 7. cap. 36. Miscel lib. 3. Of Christ Sulpitius Seuerus in vitae S. Martinâ— cap. 25. dial 1. Greg. Turon lib. 2. de vitis Patrum cap. 10. apud Sur. August 1. Bonau lib. de profect spirit cap. 19. Gerson apud â—ont supra DauroltiuÌ„ cap. 2. tit 26 exempl 3. Dionys vita Pachomij Pallad c. 31. Ribadineira â—ita Ignatij lib. 1. cap. 3. Orlandinus hist. Societaâ— lib. 1. c. 22. Picus Miran de strigibus Thom. Cantiprat anno 1523. Bencius Annal Societat anno 1590. Surius 6. Iuâ— cap. 19. Of the B. Trinity The difficulty to discerne spirits proued by authority of scripture (a) Pro. 16.2 (b) 3. Reg. 8.39 (c) Iere. 6.27 (d) 1. Ioan. 4 1. (e) Psal 63.10 (f) Iere. 15.19 2. Cor 11.14 1. Cor. 2.11.14 Of holy men Bernar. serm 74. in Cant. Gers de probat spirituuÌ„ DifficillimuÌ„ est tam multos decernâ—re cùm in diuersis spiritibus multa similitudo reperiatur Puentes dux spiritu tract 4. c. 2. sect 1. Inferences 1. What visions apparitioÌ„s are not to be much esteemed (a) Num. 24.17 (b) Ioan. 11.50 (c) 1. Reg. 1â— 6. 2. Reg. 22.12 (d) Matt. 1â— 2 (e) Act. 19.13 (f) Gen. 37.12 (g) Ios 5.13 (h) 1. Reg. 3 9. (i) 3. Reg. 19 12. (k) Luc. 1.19 Necessity of a spirituall maister Luc. 2 4â— Act. 9.6 Exod. 18 2â— Sophron. pra spiritua cap. 109. Conclusion That the priuate spirit cannot be a discerner of spiâ—its VVhat interpretation of Scripture is required as necessary infallible Scripture abused by Sathan Matt. â— 6 Ioan. 7.52 Iewes Ioan. 19. Turkes Marfil Ficin lib. de vera religione apud Stapl. Princip fidei controu 7. l. 10. cap. 1.
Vincent Lyr. cap. 37. Heretikes Matth. 7. Vincent Lyr. cap. 36. 1. Cor. 11. Gal. 1.6 1. Pet. 2.3 Ambros ad Tit. 3. Hilar. lib 2. de S. Trinit Hier. Coment in 1. Gal. Authority of Pastours necessary to infallible exposition of scripture The people is to obey not iudge his Pastour (a) Heb. 13.17 (b) Philip. 3.16 (c) Coloss 1.6 (d) 1. Ioan. â— 7 (e) 1 Tim. 6.20 (f) Gal. 1. (g) Rom. 16 17. The means to find the true sense of Scripture 1. The rule of fayth proued (a) Gal. 6.16 (b) Philip. 3.16 (c) 1. Cor. 10.15 (d) Rom. 12.16 (e) Rom. 16.17 (f) Colos 1.6 (g) 1. Tim. 6.20 2 Tit. 1.3 (h) 1. Ioan. 1. (i) Gal. 1. (k) Act. 15. â— (l) 〈…〉 (m) 1. Pet. 1 1. By scripture Isa 7.9 Cypr. lib. con Iudaeâ—s Nihil possunt Iudaei de scripturis intelligere nisi prius crediderint in Christum Isaias enim dicit Nisi credideritis non intelligetis August tract 27. in Ioan. Sunt enim quidam in vobis qui non credunt ideo non intelligunt quia non credunt Propheta enim dixit nisi credideritis non intelligetis per fidem copulamur per intellectum viuificamur prius haeraeamus per fidem vt sit quod viuificamus per intellectum Fides debet praecedere intellectum vt intellectus sit Fidei praemium Hier. ep ad Paulin. Lex spiritualis est reuelationeopus habet vt intelligatur reuelata facie gloriam Dei contemplamur Liber in Apocalypsi septeÌ„â—gillis signatus osteÌ„ditur quem si dederis homini scienti literas vt legat respondebittibi non possum signatus est enim Quanti hodie putaÌ„t se nosce literas tenent signatum libruÌ„ nec aperire possunt nisi ille aperuerit qui habet clauem Eunuchus cùm librum teneret cogitatione conauerit lingua volueret labijs personaret ignorabat enim quem in libris nesciens venerabatur venit Philippus ostendit ei Iesum qui clausus latebat in litera eadem hora credit Eunuchus baptizatus fidelis sanctus factus ac magister de discipulo (*) Aug. cont Faustum lib. 4. cap. 2. Non enim estis eruditi in regno caelorum id est in Ecclesia Christi vera Catholica quod si essetis de diuitijs scripturarum sanctarum non soâ—um noua sed etiam vetera proferretis (a) Iren. l. 3. cap. 3. (b) Euseb l. 7. c. 24. l. 5. cap. 15. (c) Socr. l. 7. cap 31. (d) Aug. de vera relig c. 5 (e) Tertul. de praescrip (f) Hier. dâ—al cont Lucif (g) Gregor Nazian lib. de Theolog. (h) Basil de Spirit sancto cap. 27. (i) Atha ep ad Epictet (k) Epiphan haeres 5. (l) Haer. 75. (m) Haer. 77 (n) Aug. ep 28. 105. (o) Aug. de peccat meritis lib. 3. cap. 5. (p) Lib. 1. cont Iul. c. 1 (q) Lib. 2. c. 7. 1. de Baptis (r) Iren. lib. 3. cap. 3. (s) Orig. proâ—miâ— de principijs (t) Aug. de haer ad Quod vult By reason Stapl. contr 6. lib. 11. c. 3. Vinc. Lyr. c. 2. Vt diuinuÌ„ Canonem secundum Ecclesiae traditiones iuxta catholici dogmatis regulas interpreteÌ„tur Quia scripturam sacram pro ipsâ sua altitudine in vno eodeÌ„que sensu accipiunt id circo multùm necesse est propter taÌ„tos tam varij erroris aÌ„â—ractus vt propheticae Apostolicae interpretationis linea secundum Ecclesiastici apostolici sensus normam dirigatur The Scripture consists of 2. parts 2. Cor. 3.6.7 Serm. 21. de tempore Heb. 4.12 Rom. 1.16 The Holy Ghost is not inherent in the letter of scripture Aug. lib. 12. Confess c. 18 de Genes ad literam The sense of scripture to be found by the rule of Fayth 2. The practise of the Church a meanes to interprete scripture Epiph. haeres 59. Basil de spiri sancto cap. 29 Theod haeret Fabul lib. 4. August cont Iulian. lib. 1. Aug. de bono perseuerant lib. 2. c. 22 23. 1. Cor. 10.25 1. Cor. 5.11 Aug. de Baptism contra Donat. l 2. cap. 7. Euseb lib. 5. cap. 27. The practise of the general Councells Atâ—an epist. ad Aphros Concil Ephes epist ad Nest Vincent Lyr. cap. 41. Concil Calc à c. 5.6 Concil Const. à c. 4. Concil Nic. 2. à c. 10. The decrees of generall Councells a meane to interprete scripture Proued by the Councel of Nice Athan. ep ad Afric Episc By the CouÌ„cel of Ephesus Other profitable rules of Fayth The priuate spirit cannot assure Which text is scripture Which bookes be scripture Stapl. princ fid doct Controu 5. lib. 9. c. 5.6 7. Which language the scripture was writ in Which sense is literall (a) Es 7. (b) Es 14. (c) Psalm 71. (d) Ioan. 6. VVhich is figuratiue and what figures are vsed (a) Ezech. 18 20. (b) Exod. 20.5 (c) Rom. 11.29 (d) 1. Reg. 15 11. (e) 3. Reg. 8.9 (f) Heb. 9 4 (g) Prou. 26.4 (h) Prou. 26.5.1 Wisd 1.13 (k) Eccles 10 15. (l) Math. 10.10 (m) Marc. 6.8 (n) Ioan. 5.31 (o) Ioan. 8.14 (p) Ioan. 20.1 (q) Marc. 16 2. (r) Rom. 3.18 (s) Iacob 2.20 (t) Gal. 1.10 (u) 1. Cor. 10 33. (w) Act. 9.7 (x) Act. 22.9 Nor explicate difficult places VVhich are in computation of tymes Gen. 11.12 Luc. 3.35 Act. 7.10 (a) Gen. 12.4 (b) Gen. 11.26 (c) Gen. 11.32 (d) Act. â— 4 (e) Gal. 3.17 (f) Act. 7.6 (g) Gen. 46.26 (h) Exod. 1.5 (i) Act. 7.14 (k) Gen. 23.10 Gen. 50.13 (l) Act. 7.16 (m) Gen. 93·8 (n) Act. 7.16 (o) Gen. 33.19 (p) Act. 7.16 (q) Gen. 33.19 (r) Genes 19 (s) Gen. 48.21 (a) 4. Reg. 8. â—â— Which are in S. Paul Matâ— 1.2 Luc. 3.36 Ioan. 19. Matth. 27. Marc. 15. Which many haue doubted of The priuate spirits exposition of scripture is Against scripture 2. Pet. 1.19 Vide Stapl. princ fid lib. 10. c. 4. pag. 36. Is false and naught Aug. lâ—b 12. Confess cap. 25. Veritas tua Domine nec mea est nec illius autalius sed omniuÌ„ quos ad eius communionem publicè vocas terribiliter admonens nos vt nolimus eam habere priuatam ne priuemur ea nam quisquis id quod tu fruendum omnibus proponis sibi propriè vindicat suum esse vult quod omnium est à communi propellitur ad sua id est à veritate ad mendacium (a) Ephe. 4.3 (b) 2. Phil. 1 27. (c) 1. Cor. 14 35. (d) Ioan. 5.43 (e) Ioan. 8.44 Act. 20.30 (f) Ioan. 10.10 (g) Ioan. 3. (h) 1. Ioan. 4 2.6 (i) Ioan. 10.5 (k) 1. Cor. 11 (l) Deut. 11.28 Is vncertain fallible Is contrary to the spirit of the Church Calu. 3. insti 9. Luth. primo libro contra Regem Angl. VVhitak coÌ„trou 1. q. 7. cap. 7. Is the author of all heresies Stapl. princ doct l. 10. c. 4. Inferences That the Protestant faith is doubtfull That they rely not vpon scripture That
can be a fit meanes vpoÌ„ which any certaine and authenticall exposition of scripture can be grounded Which is to be performed two wayes 1. By reasons drawne from the property and condition of the holy scripture and the sense and meaning of it 2. By reasons drawne from the property and condition of the priuate spirit and the vncertainty and deceitfulnes of it SVBDIV. 1. By reasons drawne from the nature of holy Scripture which is to be expounded FIrst therefore for the holy Scripture such is the difficulty of it which ariseth partly from the ambiguity of the words including diuers significations partly from the fecuÌ„dity of the significatioÌ„s affording multiplicity of senses partly from the profundity of the matter inuolued in misteries obscure and exceeding our capacity such I say is the difficulty of the scripture which aryseth out of these grounds that no priuate man nor any priuate spirit of any man can secure himselfe of the certainty of any much lesse of all of them For if we respect the words and text of scripture this spirit cannot vpon any ground assure any man that either this booke rather then another is the diuine word of God or of this booke that this is the true and complete Canon or of this Canon that this is the first and originall text or of this text that it is the right authenticall translation or of this translation that any one rather theÌ„ another is the true and Canonical sense or of these senses that one more then other containes all articles and points necessary to saluation all which are yet necessary to be expounded This spirit cannot expresse and assure what booke is Canonicall and what not It cannot accord the Lutherans and Caluinists whether the Epistle to the Hebrewes of Iames 2. of Peter the 2. and 3. of Iohn nor the Catholikes and Protestants whether the bookes of Machabees Toby Iudith Hester c. be canonicall or not It caÌ„ giue no reason why there should be admitted into the Canon of scripture the Gospels of Mathew Marke Luke and Iohn and not the Gospels of Thomas Nathanael Matthias Thadaeus Bartholomew Iames Iohn c Andrew Paul Nicodemus the Hebrews the EgiptiaÌ„s with that of Peter or the Nazarits It can giue no reason why the Epistles of S. Paul Iames Iohn Iude Peter should be admitted and why not those of Barnabas of Luke the rest of S. Peter of S. Paul that to the Laodiceans the 3. to the Corinthians the 3. to the Thessalonians It can giue no reason why the Acts writ by S. Luke should be admiteâ—d and not the Acts writ by Peter by Paul and by Andrew Thomas Iohn Philip and Matthias nor the Periods of Paul Thecla nor the Constitutions of the Apostles or the booke of Hermes or Enoch why the Apocalyps of S. Iohn should be amittted not the Apocalyps of S. Peter Paul Thomas Stephen Elias nor the death of our Lady the circuite of S. Iohn the sentences of Bartholomew the ascension of Esie all which haue beene extant and by some challenged as Canonicall as may be seene in Doctour Stapleton It cannot resolue and assure what bookes were originally writ in Hebrew what in the Chaldean what in the Greeke or Latine tongue who they were that writ the bookes of the old Testament and whether they be the same which were first written and the same sound and vncorrupted Whether this Hebrew text be the same either in Character or letter of which is question or in wordes of which many doubt which was first written What is the sense signification phrase or stile of any Hebrew word Whether the Greeke of the Septuaginte which the Apostles followed be sound and incorrupted and to be preferred before the Hebrew Whether the ancient Latin vulgar or others of later translation as of Erasmus Luther Oecolampadius Bibliander Beza Castalio Tremelius and others be to be followed Whether of any English translations the Catholike translation of the Rhemist or the Protestants of Tindall of King Edward of the Bishops of Geneua or of King Iames are to be receaued as true which is to be rejected as false None of these can the priuate spirit in euery ordinary man nor yet in the learned Protestant certainly decide and resolue It cannot satisfy and assure when the wordes are in the literall or mysticall sense to be vnderstood And for the literall when it passeth from speaking of thinges carnall to thinges spirituall from temporal to eternall from the kingdome of Israell to the kingdome of Christ as often in the Psalmes and Prophets it doth As for exaÌ„ple from the Kings of Syria and Israell to our B. Lady Christ From the King of Babylon to Lucifer From Salomon to Christ From the barly Bread to the sacramentall Bread And for the mysticall sense when it is to be vnderstood morally for manners when allegorically of Christ or the Church militant when anagogically of glory or the Church triuÌ„phant When the same wordes beare a proper and when a figuratiue sense and of the figuratiue sense when the figure is Synecdoche the part for the whole When Metonimya the signe or cause for the effect When it is Catechresis by which the inuentour of a thing is called Father Cittyes are called Daughters posterity is called House c. When by Hiperbole or exageration the whole world is put for much all for many When by Liptote or diminution Idols are called vaine thinges â—oxious vnprofitable When by Analoge one person tyme number gender or signification is set for another When by Hendâ—adis two thinges are put for one as signes and tymes for signes of tymes When by Prolepsis or anticipation places citties are named by names which afterward were giueÌ„ them When by Analoge or mutation one sense as seeing is set for another as hearing tasting c. When by Hetorosis the abstracte as abomination for the concrete as abominable By Haebraisme causalites or similituds ar omitted tenses are changed persons or matters are supposed when an occasion is set downe for a cause the euent for the effect the diuel for sinne eternity for a long time When sinne is meant for sinne it selfe or for a sacrifice or punishment of sinne God for an angell a desire of doing for the deed an act as of seeing for the obiect of feare for the thing or person feared When lawes are called by names of precepts statutes iustice iudgement testimonies or testameÌ„t When works of the law of nature or of faith are tearmed only works or faith When Christ is taken for the person of Christ the head or for the body of Christ the Church or for both When father is meant essentially for God or personally for the first person only When by the Church is meant the Church militant or triumphant the whole body or principal members When Predestination is to glory or to grace When obduration is actiue