lit c. 21. Austin was that Scripture or Scriptures written in their harts Quid sunt leges Dei seriptae in cordibus nisi ipsa prasentia spiritus sancti qui est digitus Dei What are law's of God written in harts of men but the presence of the holy Ghost who is the fingar of God And this Scripture of hart 's was foretold by the Prophet Hieremy Cap. 31. Post dies illos after those days that is in the tyme of the Ghospell dabolegem meam in visceribus eorum in corde eorum scibam eam I will giue my law in their bowels and write it in their hart There was then the Scripture the Word of God the Ghospell There I say as in the Autographon the authentique the originall instrument out of that authentique and originall transcribed and copied out in parchment's or papers If then euery transcript or copy retain's the credit of a true copy or transcript so far forth as it is found agreeing with the originall it followeth that whatsoeuer we receaue vpon the authority of Scripture we receaue it first from and vpon the credit of the Church And what we read or vnderstand as Scripture is to be compared with that authentique least it may proue a false copy which we presume to be Scripture or the word of God Since then the holy Ghost euen to the consummation of the world resideth in the Church of Christ according to his promise it followeth euidently that the word of God is in the Church as in the Authentique and Originall but in writings of inke and paper only as in Copies and Transcripts What madnes then what grosse absurdity is this to belieue the Copy rather then the Originall Or with what sense can any man pretend to vnderstaÌ„d this Copy or Transcript as written with inke and paper better then by the liuing voyce of the Author himselfe of that anthentique originall the Church Since in the Church of Christ and only there resides the Author of holy Scriptures perpetually and successinely writing them and the verities contained in them in the hart 's and soules of Christians members of that Church as they are vnited by vnity of one fayth and charity with their head Christ Iesus Whence it followes furthermore that to say we receaue the Scriptures from the Church but not the sense and meaning of them is to speake contradictories For both the meaning and vnderstanding of Scriptures is in the Church and only there with certainty and infallibility of interpretation where that spirit dwel's which alone can interprete infallibly his owne authentique And besides not the letter written but the sense and meaning of the writing or the Verities therein contained are the Scripture or word of God Therefore if they receaue not these from the Church they receaue not the holy Scriptures thence but a mute and dead writing a riddle to be read according to ech man's fancy and coniecture For as no man knoweth what is hidden in the hart and soule of man but the spirit which is in man so no man can probably presume to vnderstand those hidden Verities that wisedom of God occultat am in mysterio hidden in mistery howsoeuer appearing in words but the spirit of God First therefore Christians are to inquire where that spirit is the Author of Scripture and the doore by which we must enter into the Scripture for he that presumeth to enter another way as by the way of human reason and discourse Philosophy or the like as by a posterne is worthily suspected to be a theefe in Religion it is he who openeth the sense and vnderstanding of men extending it to a more large spheare of capacity which naturall reason shuâ—'s vp and confines within the narrow bounds of naturall principles and discourse vpon them We are to enquire I say if we are yet to seeke where this spirit residesâ— and since we treat this busines with such as pretend to be vmpir'd by Scriptures to them we say as Christ to the Iewes Joh. 5. scrutamini scripturas quia vos putatis in ipsis vitam aeternaÌ„ habere Search the Scripture for there you thinke to haue life eternall Where that spirit of truth was promis'd to continue by our Sauiour there certainly it is to be sought and found and only there There I say where Christ would be nobiscum omnibus diebus vsque ad consummationem saculi to continue with vs to the worlds end from that time omnibus diebus all the day 's of posterity not by tymes or inter-spaces or intermission of his presence nor with them alone to whom he then personally directed his speach who were not to continue all the day 's of future ages vnto the worlds end and which could not be vnderstood of them as after their death inuested with immortality and in possession of eternity wherein there is neither plurality of dayes nor consummation of tyme but with their progeny and the ofspring of their Fayth who were to belieue in Christ by them and whom he ioyned with his Apostles in his prayer for them Joh. 17. and sure his prayer was heard vt ipsi vnumsint c. That they also may be one by vnity of fayth and charity vt credat mundus that the world may belieue not this age of men alone but in that sense wherein he commaunded that the Ghospell should be preach't to euery creature and belieue What quiae tu me misisti that Iesus Christ is the Sonne of God Enquire then what Society of men that is who in succession to the Apostles and from their tymes in all ages haue taught and still do teach that Christ is the sonne of God who euen in this last age of vs and our Fathers haue taught this to the East and West of Indians c. and when you haue found that Society of Christian professor's when you haue found out the sunne in the clearest midday know that you haue found the Church of Christ and with that the word of God the Scriptures the Gospell together with the true and infallible interpretation of these For this Society of men is indeed Epistola Christi the Epistle yea and Ghospell of Christ 2. Cor. 3â— written non atramento sed spiritu Dei viui not with inke but with the spirit of the liuing God and this Scripture is that qua legitur ab omnibus hominibus which all men read not only such who can read the Scripture written in Hebrew Grecke or Latin c. but euen such as cannot read at all For as this Scripture is written not with inke but with the spirit in the hartes of Christians so it appeareth not in the exterior traict's of Characters but in the exterior profession and liues and Christian vertues of Christians There I say it is read euen by such who know no letters For as in the creation of Nature that creating and conseruing power of God omnipotent his wisedom also
such fayth besides the necessity of it cannot possibly mooue any scorne to religion Pref. but is rather most fit and congruous to beget a more honourable conceipt due Veneration of diuine mysteries in faythfull soules For those other who out of an excesse of an Hyperbolicall Pride will seeme to scorne whatsoeuer stand's without their sphere or because they are not will suppose there are no Eagles we can expect no lesse from them For this indeed is that verbum crucis pereuntibus stultitia that word of the crosse folly and matter of scorne to those who perish 1. Cor. 1. ijs autem qui salui fiunt id est nobis sayth S. Paul virtus Dei but to them that are saued that is to vs it is the Power of God And he who tell 's them which this Aduocate takes so hainously that he makes it some part of his Apology for Atheisme that they were as good not belieue at all as belieue with a lower degres of fayth Pref. meaning human fayth only sayth no more but true that humane fayth can neuer aspire to the purchase of supernatur all hopes that therefore in regard of euerlasting Saluation if it grow no higher it becomes fruitles and lost labour As if a generall pardon were proclaimed for all such who should make their personall appearance in such a Court or Pallace before the king vpon such a day or within such a space of tyme a man should say it were as good stay at home as to goe to the Court only and neuer enter or appeare in presence of the king because the pardon was granted to such personall appearance made not to such a iourney made for so likewise Saluation and pardon of sinnes is proclaimed and promised to such a fayth as should enter those adita those sacraries or treasuries of diuine hopes not to such as cannot and will not enter but stand without S. Leo Serm. 7. de Nat. in the mist of humane reasons or in the smoke of worldly wisedom vnable to ascend into that presence of Maiesty And yet there forsooth will they stand by this Aduocat's aduise nor goe one foot further or higher then they can see the way in that mist and will yet I thinke contest with diuine Wisedome yea and quarrell too if he vouchsafe not to come downe a degree lower and pardon them vpon equall termes or shew them some conuincing reason why it should be necessary to clymbe vp those staires of diuine fayth or why they should not sufficiently deserue pardon by taking so much paines in comming as farre as they could vpon the plaine and eauen ground of reason and why his Maiesty should annexe vnto his pardon such impossible and contradictory conditions as to require a voluntary and certaine assent to things in humane reason impossible that many moderate and considering men who would otherwise come readily and sue forth their pardons according to his Proclamation hearing of these conditions fly backe and belieue that there is either no such pardon to be expected and that this is but some forged Proclamation or that surely it is or should be granted vpon reasonable termes and such conditions as may sute with mens abilities that conditions of this impossible and contradictory nature are likely to make considering men scorne all pardons and all religion So they with their lower degree of fayth where I leaue them disputing with God at the foot of the staires proceed For thus is followeth The Church compared with Scripture SECT XIII Pref. LAstly I should desire you to consder whether your pretence that there is no good ground to belieue Scripture but your Churches infallibility ioyned with your pretending no ground for this but some text's of Scripture be not a faire way to make them that vnderstand themselues belieue neither Church nor Scripture Answ This Cauill or Calumny we might retort as he is wont almost totidem verbis as thus Whether their pretence that there is no good ground or rule whereby to determine what is truth in doctrine of fayth but Scripture ioyned with their pretending no ground for this but some text's of Scriptures togeather with euery mans naturall reason interpreting it which is as errant a guide and diuerse as the head 's of men be not a faire way to make men that vnderstand themselues belieue neither their doctrine nor their Scripture But what is this to him who cares not how his argument reflects vpon himselfe so it wound the Catholique who will be content like another Samson or Eleazar to be crush't to death vnder the ruine of his Aduersaries Trahere cùm pereas inuat he is cōtent that the ship be shot through and through wherein he sayles with the Catholique nay this would be his glory Solus nequis occidere nobiscum potes But what if we be deceaued all this while What if he be not the man Achylles himselfe but a Patroclus in his guise and fighting in his armour while he with his Socinian Myrmidons stands aloofe out of shot or if he fight and fall with Protestancy he will reuiue and reuenge himselfe in Socinianisme What I say if all this arguing for Protestancy against the Catholique be nothing else but a cunning vndermining to blow vp both Or what if this Switzer in religion fight only for pay To day for Holland to morrow perhaps for Spaine but if the warre and seruice grow hoat he willl serue neither he wil returne home and sleepe safe in the new Academy and in a whole skin Notwithstanding because this arrow howsoeuer flying from hart or hand only for Religion or for Pay being shot against a rock not entring there may chance to glance and wound some stander by who is neither rock nor rocky it will not be amisse to fore-arme such by fore-warning them It is false then which he presumeth Gratis that we pretend no other ground for the infallibility of the Church but some texts of Scriptures nor is our doctrine so incoherent to it selfe but as before and without Scripture the Church could truly say Visum est spiritui sancto nobis it hath seemed good to the holy Ghost and to vs So if no Scriptures were now the same Church guided by the same holy Ghost might truly say Visum est spiritui sancte nobis yea and this very doctrine that the same holy Ghost Spirit of truth speakes in the Church we are taught not only by this and those other texts of holy Scripture but à priori by the Church vpon whose credit and testimony we receaue this Scripture For thus I vrge Where was this Scripture where the whole Ghospell before it was written Was it not first in the Church in the soules and spirits of the Apostles and disciples of Christ wherin they were written by the fingar of the holy Ghost nay the presence of the holy Ghost sayth S. Austin was that Scripture or Scriptures written in their harts De spir
and goodnes are imprinted in all the workes of nature and all creatures from tyme to tyme togeather with their being receaue that stamp and impression which they exhibite to be read by all intellectuall natures in one most legible language of nature common to all nations according as it is said Caeli enarrant gloriam Dei c. So in regeneration and in the progeny of Grace the author of Grace Christ Iesus is read and vnderstood in his worke and word of Grace his creatures of grace which is the Church of Christ which by that spiritually and supernaturally creating power receaue the print and characters of Christ Iesus and his truth in their hart 's and soules first which afterward's they manifest in their liues and professions and much more in the death's whereby they proclaime him and the truth of his doctrine to all ages to all nations with the last and lowdest voyce of bloud like to that voyce of our dying Lord who crying with a lowd voyce gaue vp the Ghost O tooto dull and deafe eares which the singar of God hath neuer opened which cannot heare a voyce so lowd and those blind eyes which read not those letters that most legible Scripture of Catholique truth written in the bloud of all ages since Christ redeemed the world with his and those inominate and vnlucky birds of night who flying the triall of the day shining in the Church as in the Tabernacle of the Sunne run into couert and obscurity of darke Scriptures the common rendeuous and retrait of all Heresies which they do no lesse absurdely and preposterously then as if in question of right and title grounded in law they would appeale from the suruiuing law-maker to his written lawes as they would say giue vs your Law 's in writing and then leaue them to vs we will not learne of you the vnderstanding of them for so this euer-suruiuing Law-maker is the holy Ghost presiding in the Church in all iudgements questions of fayth from whom there neuer can be any iust appeale the Scriptures his lawes which are written primarily principally in the soules and hart 's and vnderstandings of this Church In which Scriptures no Heretique or Alien can pretend any right or title of interest at all no authority nor ability of vnderstanding them Therefore although we debate right and truth by testimony of Scriptures against the vniust vsurpers of them to take from them those stoln'e weapons and recouer them to the true titler's as euen in this claime of infallibility of the Church yet this truth we learne not immediately of the Scripture written but receaue it à priori from the originall of the holy Ghost written in that one composed of many homogenious by fayth and charity that one soule I say and vnanimous spirit of the holy Church of all ages For as in our natural body one the same in diuisible soule informeth and enlifeneth the daily new acceding and aggenerate matter of nourishment so this spirit of truth informeth as it were and animateth with the spirit of Grace and truth not only the whole mysticall body of Christ all at once or once for all but successiuely euery acceding and new-borne member of the Church As therefore in processe of naturall growth we do not properly learne that we are reasonable ereatures but by the very hauing a reasonable soule and the vse thereof we know it so Catholiques do not properly learne that the Catholique Church is inerrant or infallible but by being Catholiques we belieue it For of this truth I do not see but in a true sense I might say Est hac non scripta sed natalex quam non didicimus accepimus legimus verùm ex naturâ ipsâ arripuimus hausimus expressimus ad quam non docti sed facti non instituti sed imbuti sumus A truth not written for vs but borne in vs which he haue not learned nor acquired nor read in bookes but by a second nature of Grace we are instantly possest of we haue suckt it and exprest it for which we haue beene made not taught indued with it not schooled to it Therefore I should not doubt to auouch though the whole rable of flesh bloud and heresy reclaime that it is vnderstanding it in equality of proportion no lesse innate and connaturall to a Catholique man as such to belieue that the Catholique Church is indued with infallible authority then it is naturall to a reasonable man as such to know he is endued with a reasonable soule Therefore as he should be thought an absurd and senseles man who should goe about to persuade a man by reason that he hath not a reasonable soule so is he worthily iudged an impertinent pratling Sophist who endeauours to argue a Catholique out of his beliefe of a Catholique infallible Church which stone notwithstanding I know this Aduocate neuer ceaseth to rowle and I could wish he would reflect how he may haue deserued that Sisyphian pennance howsoeuer thus I vnderstand Saxum sudat voluendo neque proficit hilum He rowles the stone and sweats for his paines not those texte therefore of Scripture which this Sisyphus presumes but the visible Church the spouse of Christ his purchase of bloud not a lease for terme of yeares according to the tenure of seruile Agar and her issue which became voyd but an euerlasting in heritance according to the tenure of Couenant made with the progeny of Sarai the house of Israel and the house of Iuda an vnabrogable and term'les decree firme and durable as the constitutions of Nature Hierem. 32. In quam traditi estis c. Rom. 6.17 as the course of sunne and moone This spouse I say hath deliuered vs this truth or rather hath borne and bred vs in it we haue suck't this milke from hir brest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationall and fraudlesse milke conformable to reason though aboue it and therfore consummating reason and extolling it food for the Children of Obedience vt in eo crescamus that we may grow by that in stature of grace and Christian perfection from which brests and milke of Christian simplicity no errant Sophister shall be of power to remoue vs though he attempt it neuer so confidently or impudently by adiuring vs Thus he adiured a certain Catholique as we will answere at the last day arrainged I trow at the Socinian Barre to be tried by certaine select Iudges or a grand Iury of Pyrrhonian Sceptiques or the new Academy who will neuer pronounce any arrest or sentence at all but what to suspect the doctrine of the Catholique Church to question her authority to call those so many Doctours the starr's and light 's of all Christian ages who haue alwayes taught and supposed this truth so many martyrs who haue obsigned it with their bloud to call them all to their answere forsooth for their holding or teaching this doctrine and to giue this Switzer a meeting and conuincing so that
not able to giue a particular reason of euery article of this Creed The Socinian will say he is bound to belieue no more What sayth Mâ—Ch whome in this Treatise of his we suppose a Christian vntill he declare himselfe a little more expressely a very litle will serue the turne But let him forme his discourse out of this text of S. Peter Euery man is bound to giue a reason of his beliefe or Hope Ergo Euery man is bound to giue a particular reason for euery point of his beliâ—fe or Hope when will he make good this illation by his neuer failing rules of Logick Againe if euery Christian were charged with this obligation to giue a reason to euery one requiring it what kind of reason should that be Must it need 's be a conuincing reason and satisfaction not only in it selfe but respectiuely in regard of the requirers vnderstanding or disposition What if he be a Iew or Infidell or Socinian shall I belieue no more then that wherof I can giue a conuincing satisfactory reason to a Iew Infidell or Socinian Let him tell vs what kind of reason he requires that we may know the obligation he layes vpon vs. In the meane tyme I doubt not to auerre and proue that the meanest Catholique is able to giue a more satisfactory account of euery point of Catholique faith then the most learned Protestant can of any one As thus why do you belieue three Persons one God because sayth the Catholique I belieue the Catholique Church which teacheth me so to belieue And so of the rest Now because no Protestant giues or can giue this reason in coherence with his Protestant principles of necessity he giues a worse if any For whether his reason be his owne or any other humane discourse whatsoeuer independant of this authority of the Church or secluding it or be it Scripture yea Canonicall Scripture interpreted by himselfe or any priuate Spirit he giueth no better an account then an Arrius Eutychius Donatist c. hath or might haue giuen in defence of their Heresies Thus much concerning the abused authority of S. Peter VVords of our Sauiour fallaciously abused SECT XXIII HEnce he proceedeth with some pretty Rhetorique method of blasphemy if you marke him as hauing first prophaned the testimony of S. Iohn after him S. Paul next S. Peter the Vicar and Viceroy of Christ in the Christian world Iam proximus ardet Vcalegon the very next house is a fire it was not probable he could stay himselfe in this precipice Lastly therefore he prophaneth Christ himselfe so truly may it be said of Heresy Inclinata est ad mortem domus â—ius ad inferâ—s semitae eiâ—s Prou. 2. Her howse is hanging towards death and her path's lead to hell Our Sauiours words are these Luc. 12. When you see a cloud rising from the West you say we shall haue raine and so it happen's And when the Southwind blow's you say the summer appreaches Hypocrites know you to discerne the face of heauen and earth and do you not discerne this tyme of my presence or comming But why also do you not discerne what is iust by your selues That is as if he had said you who are so skilfull as to read the prognostick signes of the heauens and by them foretell future euents of weather or seasons why do you not by your selues that is by those internall signes and tokens of your soules remorse of conscience secret inclinations and other the like indicatures of what is iust or vniust why do you not by these discerne what is iust And what affinity hath this discourse of our Sauiour with this Aduocates application that therefore euery man must of himselfe examine and try by his owne discourse or Scriptures interpreted by himselfe what is true doctrine in points of supernaturall beliefe What tokens or prognosticks haue men for these What light of naturall reason or what indicature of inward motions or naturall inclinations shew the truth of supernaturall mysteries And not without some Fallacy hath this interpreter made choice to translate Fallacy iustum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right rather then iust why of your selues iudge you not what is right because right hath a more apparent reference to matter of doctrine in this positure of words of which doctrine he would haue euery man to be his owne iudge then iust hath which rather implyeth a relation to morall actions Another sentence of our Sauiour abused SECT XXIIII TO as litle purpose and with asmuch violence and irreuerence are those words of our Sauiour If the blind lead the blind c. applied by him For whether in probability follow the blind they who follow the Church of God as their guide to which is promis't the spirit of truth or they who follow either their owne priuate spirit or naturall reason and discourse or the Scripture interpreted by these which is to them as blind as the interpreters of it But by these goodly expositions and applications of Scriptures you see how substantially they are furnish't for examining and trying spirits and doctrines of fayth by Scriptures and naturall discourse and neuer-failing rules of Logick And Good Syr would a man euer wish that any man should make himselfe more ridiculous then to take neuer-failing or infallibility from the Church of God and giue it to Logick-rules This is to robbe Peter indeed but sure it is not to pay Paul His false Logick or misapplication of Logick-rules SECT XXV OBserue now forth with in the close of misapplyed Scripture his fallacious misapplication of Logick precepts and Dialectique forme of discourse Great confidence no doubt he had in the ignorance or negligence of his Reader He hoped to lye hid in these brakes of thorny and intricate Paralogismes to appeare only in gay flowers of soft language Mollit sermones suos extranea Pron 2. so Heresy is wont to soften and file her language Howsoeuer he giues me a warrant by his example to syllogize his loose Periods shape them into Logicall-formes Which for my part I professe to do with much more fidelity then he doth wherein I will appeale to the iudgement of other men yea and especially of those his more learned and more sober Co-academiques Thus then he argueth Discourse truly so called misguideth no man Drawing conclusions out of Scriptures by good consequence is discourse truly so called Ergo drawing Conclusions out of Scripture c. misguideth no man To this I answere that although Discourse truly so called misguideth no man ex vi formae by that forme of lawfull discourse yet ex vi materiae in regard of the matter it often doth But drawing of conclusions out of Scripture by good consequence is discourse truly so called this I distinguish Drawing them out of Scriptures formally taken that is truly vnderstood and this by good consequence is discoursetruly so called I yeild Out of the Scriptures taken only materially that is out of