former texts of Scripture Will they seeke to auoyde all these by putting vs in mynd that it is written (l) Luc. c. 11. Pater vester dabit spiritum bonum petentibus se and therfore euery priuate man that will aske this spirit of God may haue it Let them remember that besydes these words are not vnderstood of the spirit of interpreting but of the spirit of faith hope and charity it is also written (m) Iacob 4. Petitis non accipitis eò quòd malè petatis And therfore many may implore of God the guift of this spirit and yet not obtaine it since they perhaps demande it not with that due disposition of mind in such sort as God exacteth at their handes 4. This then being so who in all likelyhood is further of from fruitfully effectually praying for the same to the gayning wherof humility resignation of iudgment euen by our Aduersaries (n) Luth. praesat assertioâ—is 〈◊〉 à Leone Pontif damnâ—tor acknowledment is among other thinges necessarily required then this alcensuring spirit which is euer drunke with a self lyking and which is arriued to that height of pryde and elation of mind as it houldeth it more reasonable that all authorityes should passe vnder the fyle polishing of his own approbation It cannot assure vs with (o) In prolegom contra Peâ—â—uÌ„Ã â—oto Brentius that it belongeth to euery priuate man to iudge of the doctrine of Religion and to discerne the truth from falshood It is in like sort of force to coyne and stampe this position with (p) Lib. 4. Instit c. ◠§. 8. 12. Caluin and (q) Exam. 4. sess Concil Trident. Kemnitius as a receaued Axiome to wit that the definitions and sentences euen of generall Councells are to be poysed by the ballance of each mans priuate iudgment though with such a one especially if he be ignorant and vnlearned guilded apparances of reason do for the most part preponderate and waigh downe reason it selfe such is the Tarquinian and insupportable pryde of this spirit since by such transcendent speaches actions it warranteth that the sheep is to guide or direct their Pastour the subiect to determine the sentence of his Prince and the delinquent most insolently and petulantly to iudge his owne Iudges 5. But to passe from the testimony of Gods word written by the Apostles and Euangelistes vnto the inward testimony written by himselfe in the booke of each mans vnderstanding we shall easely find that euen Naturall reason is able to conuince of falshood our Aduersaryes former assertion 6. And first what greater ouersight can be then to acknowledge that for Iudge of Controuersyes for thus our Aduersaryes do when they giue an infallibility of interpreting to the priuate spirit which is not of power ability to determine any Controuersie And this insufficiency we find to be in such priuate spirits for we see by experience that in the explication of these foure wordes only This (r) Matth. 26. Marc. 14. c. is my body as also for the texts (Å¿) Matth. 12. Act. â— Rom. 10. Ephes 4. c. vrged for Christs descending into hell wherein the Lutherans and Caluinists do so differ as that their meere contrary irreconciliable Constructions do not only manifest the vntruth and errour of the one of them but also the doctrine for which the sayd textes are vrged is after their long disputations and different sentences pronounced as much doubted of if not more then it was in the beginning And yet both the Lutherans and Caluinists do challeng alike to theÌ„selues the guist of this expounding spirit withal the necessary conditions attending the same as Prayer Humility Skill in the tongues Conferences of seuerall passages of Scripture the one stil obiecting to the other the clearnes perspicuity of Gods word in their own behalf 7. Secondly it necessarily conduceth to the being and perfect nature of a Iudge as we find in the practise of all Controuersyes whatsoeuer to haue power and authority thereby to force euen vpon coertion and constraint if need require both the different partyes to subscribe to his sentence once pronounced since otherwise his iudgment and definition would proue both bootles and in auailable But we cannot find that a priuate mans spirit can iustly assume to it selfe any such coactiue power since it cannot threaten any Ecclesiasticall and spirituall censure to one for not admitting his iudgment determination and exposition of Scripture 8. Thirdly seeing that the doubts of Religion do rise amongst men who are visible and knowne one to another how can it be imagined that the Iudge who is to take vp and compound al these differences should be such a one as can neither be seene nor heard by any of the contending partyes For the spirit which is in this man suppose it did infallibly interprete aright yet can it not be seene heard or acknowledged for such by another man in that he cannot be vndoubtedly assured that the same spirit is warranted from God since false teachers do ordinarily maske themselues vnder the borrowed veile of Gods Ministers and false (t) â— Cor. cap. 11. Apostles after they once haue ascended the Thabor of the reuealing spirit vainely talking of Elias Moyses tranfiguring themselues into the Apostles of Christ All who notwithstanding do equally vaunt of this spirit and yet neuertheles doe cast in the mould thereof most vncertaine and oftentimes repugnant doctrines seeing then the rule or iudge of Fayth Religion ought to be both knowne and certaine for if it be not knowne it can be no Iudge at least to vs and if it be vncertaine it can be no Iudge at all therefore it is euidently euicted that the reauealing spirit as being most vnknowne and vncertaine can in no case be erected as Iudge amongst vs Christians 9. Fourthly our Aduersaryes do teach that this spirit is giueÌ„ not generally to all but particularly to some to wit to the Elect the faythfull as Caluin (u) Instit 1. c. 7. § 5. affirmeth from which doctrine it followeth First that God hath left no certaine and generall rule or guide in his Church wherby all men may arriue to the true knowledge of him but only some few and particuler men Secondly since we cannot infallibly know who is of the Elect faithfull therefore we cannot be vndoubtedly assured as is aboue touched to whome this spirit is giuen as D. Whitaker (x) Contro 2. quest 5. confesseth and consequently it auayleth no man but him who only enioyeth it seeing euery one of our Aduersaryes do in like manner obtrude themselues into the number of the Elect. And therefore seeing that Luther and Caluin did indifferently challenge to themselues the like illumination of this spirit and yet taught contrary doctrines concerning Canonicall Scripture and the Reall presence And seeing it is cortaine that both were not inspired with the holy Ghost for he teacheth not contradictions
1. Ambrose (x) Hom. 35. in Gen. Chrysostome (y) Epist ad Marcel Ierome (z) Epist. 95. ad Innocent Pap. Austin (a) Dialog cū Tripho and others 29. A second conuincing testimony in proofe of the sacrifice of the Masse is takē out of Malachy in these words Non est mihi voluntas in vobis dicit Dominus Exercituum c. I haue not a mynd or will in you sayth the Lord of hostes and I will not take any guift from your hand for from the rising of the sunne vnto the setting therof my name is great among the Gentles and in euery place is sacrified and offered to my name a cleane oblation because my name is great among the Gentils saith the Lord of hostes Which text containeth a prophesy of the sacrifice which shal be offered to God by the Gentils after their conuersion to Christian religion And because thus far the Protestants do acknowledge they therfore interprete this (b) l. 4. c. 32. place of spirituall sacrifices to wit prayers thankesgiuings and such like which the elect and faythfull offer vp to God But the Catholikes do expound this sayd place of Malachy of a Sacrifice as it is truly and properly taken to wit of the sacrifice of the Eucharist And in this particular sense they find this prophesy expounded by Iustinus (c) l. 3. contra Marc. Martyr who thus plainly saith De nostris gentium c. Of our sacrifices of Gentils that is of the bread and Cup of the Eucharist Malachias did then speake c. By Ireneus (d) l. cont Iudaeos c. c. 16. by Tertullian (e) In Cōment Psal 95. by Cypriā by Chrysostome by Ierome (h) In Cōment Malach finally by S. Austin (i) l. 1. contra aduers leg prophet c. 20. l. 18. de Ciuit. Dei c. 36. al which Fathers do directly in plaine words expoūd this prophesy of Malachy of the sacrifice of the masse 30. I could exemplify in many more textes both of these articles and of others the Fathers like agrement with the Catholiks in expounding such passages of Scripture as we at this day do alledge in warrant of our religion But the seformer examples being of the chiefest cōtrouersies and of the most markable textes obiected by vs may seeme as a scantling wherby to measure the Fathers mynd and inclination in interpreting of all such others And now by this which hath bene already set downe we may gather how much our Aduersaries are en dangered by seking to determine all controuersies betwene vs and them only by the wrytten Word if therein they would stand to the iugdgment of the auncient Fathers whose great distāce of a thousād yeares at least is the reasō belike why they appeare so litle in the eyes of these our Sectaries who we see do not only beleeue the Doctrine answerable to the Catholikes expositions of the former texts but thēselues do expound the sayd texts authorities as we do and from their owne such constructions do deryue and iustify their faith and Doctrine equally maintayned by vs both so as those wordes of Tertullian (p) lib. de pudicitia doe rightly concerne the Fathers and vs Concorporauit nos scriptura diuina literae ipsae glutina nostra sunt So hard indeed so impossible it is to deuyde the thred euenly betwene the Fathers and vs but that we both must ioyntly participate eyther of interpreting the Scripture according to the intended sense of the holy Ghost or else of most fowly deprauing and adulterating the same since if we Catholikes erre therein we see how iustly we may insimulate the Fathers within our sayd errour And yet our Aduersaries see the subtilty of Heresy do peremptory call the sayd poynts of fayth and Doctrine deduced out of the former constructions of Scripture Antichristian and damnable heresies as they are maintayned by vs Catholikes which in the Fathers they allieuate and gentle by tearming them but Naeuos and Naeuia idle and inconsiderate eyther heresies in both or but spots and blemishes in both for it is the Doctrine which denominates the person not the person the Doctrine Yet neyther dare they iustify since the one would discouer their open dangerous breach with the Fathers the other an ouer fauorable extenuation of our religion both an acknowledmēt of their ouer sight in retracting that in the end which hitherto they haue so pertinaciously auerred But to recall my selfe and to hastō to the next Chapter That the textes of Scripture obiected by the Protestantes in disprouall of our Religion are otherwise expounded by the Fathers then in that sense wherin our Aduersaries do vrge them And that their expositions of them do commonly agree with ours CHAP. X. NOw after we haue shewed that the Fathers do ioyne with vs Catholikes in their expositions of the chiefest and most conuincing textes which we are accustomed to alledge for warrant of our Doctrine it followeth according to our former designe that we in like sort do demonstrate that the Fathers do deliuer farre differēt cōstructions and for the most part the same with vs Catholikes of the principall and mayne passages of Scripture obiected against vs from that sense and meaning wherin our Aduersaries do vrge them so as it is most euident that in the sayd Fathers iudgment which in all reason is to ouerballance the priuate spirit of any Sectary whatsoeuer no one such text doth preiudice our Catholike faith at all 2. And to begin The Protestantes greatest argument against the Supremacy of S. Peter is taken frō S. Pauls cōtradicting of him as we read in the Epistle to the Galathians (a) cap. 2. and as it is aboue touched yet we fynd that the Fathers in the exposition of this place do so prayse the humility of S. Peter therein as that they take occasion therby to intimate his superiority ouer all the other Apostles See S. Cyprian (b) Epist. ad Quintū S. Gregory (c) Hom. 18. in Ezech S. Austin (d) Epist 19. ad Hieronym who thus wryteth of this point Rarius sanctius exemplum Petrus c. Peter hath left a more rare and holy example to his successours then Paul hath done since by that of Peters they are taught not to disdaine to be corrected by their inferiours wheras by the other of Paules the inferiours are emboldned to resist their superiours in a charitable manner for the defence of truth Thus farre S. Austin who we see by the commenting of this place doth strengthen and fortify the Doctrine of Peters Primacy 3. To proue that the Bishop of Rome is Antichrist they obiect those words in the Apocalips where it is said that the whore of Babylon shall sit on that Citty which hath seauen hils to wit Rome Now we find that such Fathers as do interprete this place of Rome doe meane therby Rome in the tyme of the heathen Emperours then worshipping Idols
since you are worthily placed in the ranke of those who to speake in the Psalmists (d) Psal 8. phrase In vij institiae ambulant in medio semitarum iudicij And since a true apprehension of temporall Lawes maketh way for the better vnderstanding of Gods eternall and immutable law those being but as branches deryued out of this and as it were certaine adumbrations of the same according to those words Vnus (e) Iac. 2. est Leg slator index And since the question discussed in this treatise consisteth in the vnchangeable law of God which principally consisteth in this sacred writ and disputeth who is to iudge therof to determine difficulties according to the square of the same Therefore who can better iudge of this point speaking of the Laity then you who are Iudges Or who can with a more cleare impartial eye discerne the may ne absurdities attending on our Aduersaries Doctrine then you if you will but vouchsafe to glasse the same or like by supposall only in the speculation of your owne lawes 1. You for example acknowledge and therefore for your particuler worthines are deputed to the honour and dignity of Iudicature that in regard of the ambiguity of your owne law there must be an externall Iudge or Interpreter distinct from the law it selfe for the manifesting of it true sense Our Aduersaries (f) Luth. Caluin Chemnit c. vt supra dicitur do constitute the Scripture not only as the law according to which all controuersiall poynts of fayth are to be decyded but withall as Iudge so confounding the law and the Iudge 2. You not only graunt that there ought to be a iudge or interpreter of the law but also you mayntaine that this prerogatiue of iudging doth not belong to euery priuate man but only to certaine selected and publike persons appointed to the same end Yea you no doubt are assured that if liberty were giuen to ech man to interprete the nationall lawes of England that suites and contentions would neuer be determined by the sayd lawes euery one interpreting them in fauour of this owne cause Our Aduersaries teach that euery priuate Man (g) VVhitak Controu 1. q. 5. c. 3. q. â— c. 11. Caluin Instit Brent in Prolog which they stile the reuealing spirit and with whome we may well expostulate in the wordes vsed to Moyses (h) Exod. 2. Quis constituit te Iudicem enioyeth the priuiledge of hauing the vndoubted sense of the Scripture infallibly reuealed vnto him and so is to become his owne expositour from whence it followeth as being warranted by all experience and reason that different spirits by this their Assertion differently interpreting the Scriptures can neuer come to any finall attonement or reconciliation 3. You deliuer that in a well ordained CoÌ„mon-wealth the Iudg ought to be such as euery Man may haue free accesse vnto him as also to haue power not only to interpret the law but also to haue a coactiue authority to force the delinquent to subscribe and obey vnder paine of seuere chastisement and which is more you would hold it ridiculous to constitute that as iudge or law to the which all delinquents stil continuing delinquents would chiefly couet to repayre as to their best refuge fort and sanctuary Our Aduersaries constitute the Scripture for Iudge to which many cannot haue resort since many cannot read It cannot impose any obedience to the erroneous party since it is the proper scene of all Heretikes to maintaine their errours after their appeale to the Scripture more pertinaciously then euer afore finally it is that wherin as herafter shal be proued in this treatise all Heretikes (i) This is confessed euen by Tertul. de praescript Hierom epist ad Pauliuum Vincent Lyrinens aduers haer haue accustomed to repose their chiefest confideÌ„ce refuge according to that of Tertullian (*) vbi supra Obtendunt Haeretâ—ci c. Heretikes do pretend Scripture and by their boldnâ—s in the conflicts of their disputes they weary the strong in fayth the weak they ouercome and the wauering they dismisse with scruples 4. You I know cannot be persuaded that the lawes of this Realme are able to proue themselues from theÌ„selues alone to be the lawes of the Realme without any further warraÌ„t or attestation of history or other authority Our Aduersaries auouch coÌ„trary to the Fathers (k) Aug. Tom. 6. contra ep Fund Vincent Lyrinens aduersus haer Aug. tom 7. contra Croscon that the Scripture wherin is contained the law of God can proue it self out of it selfe alone to be true vndoubted word of God among so many other obtruded and counterfeyted wrytinges without the explication of the Church of God 5. You hold it most dissonant to reason to iustify that when you vnfold and deliuer the meaning and sense of the law you in so doing are aboue the law but you doe willingly acknowledge that the law is law whether your sentence be giuen of it or no only by your learned Demurres you pronounce your iudgement not that therby that which afore was not law should by your sentence giuen become the law but only that others not learned in the law should by such your Reports take notice and distinguish the true meaning of the Law from all obtruded and mistaken senses therof Our Aduersaries (l) Luther l. de Concilijs Illyricus l. de norma prax CoÌ„cil TrideÌ„t Chemnit in exam Concil Trident. do idly charge vs in great estuation and heat of speach that we do aduance the vniuersall Pastour of Gods Church or a lawful general CouÌ„cel aboue the Scripture because to them both we ascribe a definitiue authority for setting downe which is Scripture and which is the true and vndoubted sense of it And heereupon they auerre that the Pope or a generall Councell by assuming this prerogatiue presumes to make that Scripture by such their declaration which afore was not Scripture and to disauthorize that for not Scripture which afore was Scripture and lastly to impose that sense of Scripture for the meaning of the holy Ghost which before such their imposition was not his meaning wheras indeed all that the supreme Bishop or general Councel performes both which reuerently submit themselues to the Scripture is to declare Canonicall Scripture from Apocryphal and forged wrytinges and among many adulterate and false senses of confessed Scripture to manifest which is the genuine and true sense of it all which prerogatiues that the Church and her Head do enioy is euident both from the words of our Sauiour (m) Math. 18. and from his great Apostle S. Paul (n) 1. Timoth 3. 6. You voluntarily confesse that besides your lawes left in wryting our Realme enioyes as all other good States and Commonwealths do certaine vnwrytten and customary lawes as I may tearme them which receaue their force from an vndiscontinued practise and long hand of tyme. And you cannot be induced
or faith and religion in general are warranted by the infallible authority of the Church which infallible authority is proued commended to vs by the holy Scripture And thus on the one syde the Scripture warranting the Churches authority and on the other the Church setting downe and approuing the true sense of the Scripture it may hereupon be iustly sayd that both these I meane the Church and the Scripture do interchangeably receaue their proofe out of the proofe they giue Therfore all impertinencyes layd aside the touch of the question heere between our Aduersaryes and vs resteth in this Whether all thinges which necessarily belong to religion are so fully and abundantly deliuered in the Scripture as that they are either expresly contained therein or els without the Churches authority interposed they may particulerly be necessarily deduced from the Scripture and so in regard heerof whether the Scripture is to become the only Iudge of such artiâ—les or no. In which question we hould as is sayd the negatiue parte but our Aduersaryes the affirmatiue So faire different in opinion are our Sectaryes from the iudgment of Vincentius Lyrinensis touching the interposition of the Churches authority in the exposition of Scripture who thus writeth (d) In suo Commonitorio heerof Multum necesse est c. It is very needfull in regard of so many errours proceeding from the misinterpretation of Scripture that the line of Propheticall and Apostolicall exposition should be directed according to the rule of the Ecclesiasticall and Catholike sense 7. Now that the Scripture is not the Iudge of Controuersyes in the sense aboue set downe shal be proued two wayes First Categoricè and absolutly that so it is not nor cannot be which shall appeare in the first part of this Treatise Secondly Hypthetice and of a supposall that though the Scripture as considered in it selfe were this Iudge yet cannot our Protestant Aduersaryes iustly vrge it or pretend it for the same which shal be the subiect demonstrated and made good in the second part heereof 8. Yet before I enter into any particuler dispute therof I intend to discouer and lay open the weaknes of one mayne retraite or sanctuary whereunto our Aduersaryes are accustomed to fly in their maintayning the Scripture for Iudge for when they are pressed with the abstruse difficultyes found in the Scripture in regard of the seueral obtruded interpretations of it and doubtfulnes of the true meaning of the Holy Ghost therein their common refuge then they make to the priuate spirit which spirit D. Whitaker (e) Controu 1. q. 5. cap. 3. â—1 Controu 1. q. 2. cap. 3. thus speciously entitles An inward perswasion of truth from the Holy Ghost in the secret closets of the belieuers hart This spirit say they infallibly instructeth them in the true vnderstanding of the Scripture so as by the assistance heerof they are enabled to picke out among so many false constructions the true and vndoubted construction and according to the same to determine and iudge the point or Controuersy for which such passages of Scripture are produced by them and thus the end of all is that the priuate spirit interpreting the Scripture is to be the sole and supreme Iudge of al Controuersies of fayth Now this their chiefe hold or strength being indeed their last most despayring euasion therby to decline the authority of the Church I will ruinate and ouerthrow in the next Chapter following which Chapter may serue as certaine Prolegomena to the ensuing Treatise The force of this their refuge I will proue to be most vncertaine yea false and erroneous and this first from Scripture and secondly from force and weight of naturall reason That the priuate spirit is not infallibly assured of truly interpreting the Scripture proued out of the Scripture and from naturall reason CHAP. II. IF we will take a view of what is sayd in Gods Word concerning this point we shal find it most plentifull in absolutly denying this power of iudging or interpreting to belong to the priuate spirit And first what can be more pregnantly sayd to conuince this phantasy then those wordes of the (f) 1. Cor. 1. Apostle To one is giuen by the spirit the word of wisedome to another the word of knowledge according to the same spirit c. to another Prophesy and to another interpretation of tongues Where we see that the Apostle plainly and as it were of purpose refelleth this doctrine since he teacheth that the guift of interpreting the Scripture is not giuen to all the faythfull contrary to the practise and experience of our English Puritanes who how ignorant soeuer they be presuming that they are of the number of the faythfull and elect do most confidently vaunt of the guift of expounding the Scriptures 2. And that we may better heere obserue how the two chiefe Apostles do second one the other in this question I will alledge S. Peters owne words as perspicuous and cleare for our purpose as may be who (g) 2. Pet 1. Omnis prophetiâ— Scripturae propriâ— interpretatione non fit sayth No prophesy of the Scripture is made by any priuate interpretation In both which places and texts by the word Prophesy is meant as our Aduersaries do acknowledge the true vnderstanding and interpreting of the holy Scriptures 3. Another place we will produce out of S. Iohn (h) â— Ioan 4. who saith thus Dearly beloued belieue not euery spirit but try the spirites if they be of God By which wordes we are taught that the spirit of others are to be examined if they proceed from God or not This admonition cannot be vnderstood of the spirit of the whole Church since then it should follow that there should be none left to try the said spirit of the Church euery particuler man being included therin If then it is to be vnderstood of priuate meÌ„ as of necessity it must it followeth that a priuate spirit cannot be this Iudge since it selfe is to vndergoe by the former text the iudgement and examination of some other If it be replyed that the Scripture is to examine this spirit this auayleth nothing especially if the poynt wherin the priuat spirit doth exercise it selfe be of the sense and meaning of the Scripture Therfore it remaineth that the spirit be tryed by the coÌ„formity which it beareth to those whom it is certaine to haue the true spirit indeed and this is the whole Church of God it selfe being the pillar (i) Tim. c. 3. and foundation of truth A poynt so cleare that Luther (k) Lib. de potestate Papae conuinced by euidency of the truth is forced to say De nullo priuato homine certisumus c. We are not certaine of any priuat person whether he hath the reuelation of the father or no meaning hereby the reuelation of the sense of the Scripture but that the Church hath it we ought not to doubt What answeres now will our Aduersaries bring to the
and that the one had no greater illumination then the other it therefore necessarily followeth that we ought to giue no greater credit to the one then to the other so since we cannot belieue both we ought according to all force of reason to belieue neither 10. Fifthly this spirit wherof they make such ventitation as that we ought not to entertaine any other sense of Gods word then what the influence of the said spirit may seeme to exhale either is absolutely infallible or els at some times and in some thinges fallible and subiect to errour if the later then it proceedeth from the Diuell since the spirit of God neuer erreth if the first then how can there be any contention or Controuersy amongst the faythfull enioying this spirit And yet diuers both haue beene and are amongst the Caluinists Lutherans It may be they will reply heereto that this spirit is euer infallible when it speaketh according to the sense of the holy Scripture A goodly priuiledg for so the spirit of the Diuell is infallible as long as it followeth Gods sacred word furthermore who must iudge when it speaketh according to the sense of the holy Scripture And thus is the difficulty made as intricate as before 11. Sixâ—ly and lastly the falshood of the Protestants doctrine heerein is euicted from the Protestants doctrine in another point thus is heresy become the sword which woundeth heresy to wit that Generall Councells may erre for if such Synods being aduantaged with many priuiledges aboue any one priuate man may want the assistance of the holy Ghost in interpreting the Scripture or defining what is heresy how can we probably assure our selues that this or that particuler Protestant infallibly enioyeth the guift of expounding truly Gods sacred written word And because this inference is much preiudiciall to our Aduersaries therfore I will dissect euery particular veyne and sinew of all such circumstances which may afford aduantage to the one part aboue the other 12. Thus then if an Oecumenical and generall CouÌ„cell indicted and confirmed by lawfull authority representing the maiesty of Gods Church as being the supreme (y) So doth Augustin tearme a Generall Councell epist 162. Tribunal therof assured by (z) Wher two or three are gathered togeather in my name Matt. 18. promise of Christ his assisting presence warranted with the first exaÌ„ple of that kind by the blessed (a) Act. 15. Apostles highly reuerenced and magnified by the (b) Aug. vbi supra lib. de Baptis c. 18 Anast ep ad Epictetum Basil epist 78. Amb. epist 32. Leo ep 53. Hier. lib. cont Luciferianos ancient fathers acknowledged and receaued by our learnedest (c) The Lutherans receaue the first six Councells and most of the Protestants the first foure aduersaries consisting of seuerall hundreds of most venerable Prelates conspicuous for vertue readines in the Scriptures varieties of tongues and infinitenes of reading gathered from the most remote and opposite regions of Christendome and therfore the lesse probable vpon their such sudden meeting ioyntly to imbrace any one poynt of innouation battering daily vpon their knees at the eares of Almighty God with most humble and feruerous prayer seconded with most austere fastinges and other corporall chastisements and all this to the end that it would vouchsase his diuine goodnes so to guide and sterne this reuerend assembly with his holy spirit as what expositions they giue of the Scripture or what otherwise they determine for vndoubted faith may be agreable to his sacred word and truth Now notwithstanding this if such a celebrious concourse and confluence I say of Pastours being the Mart or Rende-uous of vertue and learning shall so faile therein as that they may and haue sundry tymes most fouly erred as our supercilious (d) Caluin lib. 4. Instit 9. §. 8. Luth. lib. de Concil Kemnitius in exam Concil Trident. Sectaryes auouch in their Constructions of Scripture and resolutions of fayth though all such their decrees be otherwise warranted with a iudiciall conference of Scripture the generall practise of Gods Church and the conspiring testimonyes of all antiquity If this I say may happen the best meanes thus producing the worst effects what shall we then conceaue of an obscure Syr Iohn a man ingendred in the â—lyme of pryde and ignorance who acknowledgeth no other Apostolical Sea then his owne Parish Church and who in some points euer subdeuideth himselfe from the rest of his (e) As appeareth by their bookes written against one another of which point See Coâ—eius Hospintanâ—s brethren so as he is truely condemned of heresy euen by the lying mouth of heresy A man for the most part depraued in manners but competent for learning not hauing any warrant from God for his proceeding nor president from his holy Church Yea one to whome God Hatly (f) No prophesy of Scriptur is of any priuate interpretation 2. Pet. c. 1. denyeth this presumed certainty of expounding Gods word and further of whose spirit we are commaunded (g) Dearly beloued belieue not euery spirit but try the spirits to doubt and which is more of whose seducing (h) These thinges I haue written vnto you concerning those which deceaue you Ioan. 1. c. 2. we are most cautelously premonished 13. Now if this man being in his Pulpit vpon the Lords day in the presence of his ignorant and psalming auditory a fit Pathmos for his ensewing reuelations and there opening the Bible for thus falshood is forced to beg countenance from truth vndertaking to expound some text or other for the establishing of his late appearing fayth though contrary to the iudgement of all auncient Councells affirming himselfe to be secured by speciall Euthysiames and illuminations from God for the better iudging the point controuerted rysing from his owne explication of Scripture which being don what assurance may we haue of the truth of this his all-iudging spirit And is there not great reason to expect more errours then sentences to drop from this mans mouth And what madnes then is it to allow to such an one and but one that infallibility of spirit in expounding Gods sacred Write and answerable determining the articles of fayth which himselfe denyeth to a generall Councell Yet such is the forward blindnes of our enchanted Nouellistes heerin who for example preferre in this case vnder the pretext of the reuealing spirit before the mature and graue resolutions of all antiquity and Councells the ignorant rash and sensuall positions and interpretations of an incestuous reuolted (i) Luther Monke or stigmaticall (k) Caluin fugitiue intimating heereby that many vertuous and learned men gathered togeather for the disquisitioÌ„ of truth must necessarily erre one sole obscure lateborne illiterate irreligious Scripturist cannot erre O insensaâ—i (i) Galat. cap. â— Galatae quis vos fascinaâ—it c 14. But at this present I will stay my pen proceeding no further in the demolishing and battering
is Secōdly that we cānot be assured whether this representation of the Maiesty voyce or authority of God speaking in the Scriptures be but a meere illusion of the diuell or some vehement apprehension of our owne phansy which may well be doubted of considering that all our aduersaries will auouch no doubt the Maiesty of God in those bookes which they acknowledge for diuine Scripture and yet we see by the example aboue that one of them seemes to find the authority and Maiesty of God in such a booke which himselfe acknowledgeth the which another of his brethren for want of the same Maiesty vtterly reiecteth Againe let our aduersaries yield some sufficient reason if they can to assure vs that there appeareth a greater Maiesty of God in those books of Scripture which they all ioyntly acknowledge for Canonicall then in those others which the Catholikes do receaue and themselues reiect 5. Others among whome is also Caluin (e) Inst 1. c. 7. §. 5. for he is most various and irresolute in saluing this difficulty to answere the former doubt come finally to this point which indeed is the Center of all their answeres to wit that God giueth to the elect and faythfull that inspiration or illumination of spirit as that therby they are made able to discerne which is the true word of God which is forged adulterated consequētly that they are assured that there are certaine diuine wrytings left to his Church And thus they flye to the priuate spirit already refuted To this ten our D. Field (f) l. 4. c. 8. thus sayth After we are enlightened by the spirit we do no longer trust eyther our owne iudgment or the iudgment of other men that the Scriptures are of God but aboue all certainty of humane iudgment we do certainly resolue as if in them we saw the Maiesty and glory of God Thus we see how our aduersaries not resting themselues vpon any firme resolution but replying now this now that and so running in and out are most farre from satisfying the difficulty here propounded with these their Meandrian and wynding euasions 6. Now the weakenes of this last answere is discouered seuerall wayes and first besides all those reasons and arguments aboue vrged in refutation of the priuate spirit in that if they be demanded to proue how they are assured of this supernaturall illumination they endeauour to proue it out of the Scriptures since they cannot say it is beleeued for it selfe seing it then would follow contrary to their owne ground that something is to be belieued which hath not his proofe in Scripture And if againe they be required to proue that there are Scriptures they alledge for proof therof this their illumination which kind of reasoning euery yong Logitian knoweth to be a vitious circulation since both these seuerall pointes to wit the certainty of the Scriptures and the certainty of their illumination may be questioned doubted of alike by them with whome they are to deale Secondly the former answere is insufficient in that this their supernaturall inspiration wherby they discerne the Scriptures is nothing els but an Act of Fayth and as it seemes is so acknowledged to be by D. Field (g) lib. 4. cap. 13. who calleth it Apotentiall hability the light of diuine vnderstanding and the light of grace all which thinges are included in Fayth and therfore our Aduersaries do generally teach that the illumination of this spirit belongeth to all the faythfull Now we know that it is their owne groūd and principle that Fayth ryseth only out of the Scriptures 7. These two thinges then being thus by the Protestantes assertions to wit that this illumination is an act of Fayth and that Fayth proceedeth only from the Scriptures I see not that it can be possibly conceaued how this their illumination of Faith which is later both tempore naturâ then the Scriptures as proceeding by their Doctrine from reading and giuing credit to the said Scriptures should be the meanes and guide to direct them in discerning that there is any Scripture at all or which is the true word of God and which Apocryphall and prophane since they ought to haue this illumination before they begin to censure iudge of the Scriptures And thus far concerning this question whether the Scripture is able to proue that there is Scripture And since it cannot it cōsequently followeth that it cānot be the iudge of our fayth in that besides it is an Article of our Fayth that there is Scripture it is not able to proue that from which by our Aduersaries Doctrine all the rest is deryued That Heresies in all ages haue bene mayntained by the supposed warrant of Scripture CHAP. XII NATVRE the seale of Almighty God impressed in these Elementary bodies is not only indued with a generatiue power therby to eternize or perpetuate herselfe but hath withall this annexed priuiledge to wit that euery indiuiduall body which is produced beareth a great resemblance as we see both in man and other creatures if so the secondary causes be not found defectiue to that body by the which it was begotten And this secret or mystery of producing the like to itselfe is extended euen to arts and sciences hence it proceedeth that in Logike the artificiall refiner of reason true Propositions euer beget true Conclusions and out of false premises result false and erroneous illations Neyther doth this ground rest heere but passeth further it being in like sort iustifiable in all generall Axiomes and principles which are the Basis or foundation of any Doctrine which Principles being true good and expedient then must all that which as necessary effectes are ingendred therby be of the same nature But if they be false wicked and pernicious the rest then which is builded therupon participateth of the same quality So as to take a Synopsis or view in generall of the state or nature of such grounds and principles it shal be sufficient without recurring particularly to them only to rest in the speculation of such propositions other poynts of Doctrine which thence do deseend and are as it were propagated by them 2. Now then it being thus that we are able to glasse the Fathers look in the childes face the premises in the cōclusion and the causes in the effectes I doubt not but whosoeuer will call to mynd some few of those blasphemous and wicked heresies which haue bene ingendred hatched and nourished by this Principle and ground That the Scripture interpreted by the priuate spirit is the true and sole iudge of Controuersies will at length haue iust reason to pronounce that the sayd heresies are the deformed and prodigious brood of so vgly and monstrous a parent since there was neuer yet any heresy but it could support it selfe for the tyme by misconstruction of Scripture And therfore no maruel if euery Sectary did so much couet to make his refuge to Gods sacred word Hoping that in this sort by disclaiming
from all other proofes whatsoeuer he was able so to varnish ouer his heresies with some misapplyed and forced texts therof as that to a credulous and mistaking eye the grayne of them should appeare most faire specious and regardable 3. But let vs particularize this point in some few examples who knoweth not that the Arians (a) Teste Epiphan haeres 69. who laboured to ouerthrow in effect the whole frame and Systema of Christian ReligioÌ„ by teaching that Christ was not God did with this their blasphemy inuade and ouerrunne whole countries through the supposed warrant of many texts of the holy Scriptures themselues still peruerting the sense therof He that doubteth of this let him consider the texs heere (b) Pater maior me est Ioan. 14. 18. Descendi de caelo non vt faciam voluntateÌ„ meam sed eius qui misit me Ioan. 6. vt agnoscant te solum veâ—uÌ„ DeuÌ„ quem misisti IesuÌ„ Christum Ioan. 17. Nobis autem vnus est Deus Pater 1. Cor. 18. vide etiam 1. Cor. c. 15. 1. Tim. 2. Act. 2. noted in the margent which they among many other like places alledged So shal he grant that these heretikes pressed Scripture against him who is the authour of Scripture In like sort Eutiches (c) Apud Leonem epist Flauiani epist Leonâ— 97. who taught that our Sauiour had but a phantasticall and imputatiue body through the conuersion of his diuinity into his flesh was not altogether depriued of all proofes through his misconstruction of Gods (d) VerbuÌ„ caro factuÌ„ est Ioan 1. As after the same phrase we read Aqua vinum facta est Ioan. 2. wherin we find the water to be made wine by a true conuersion of the one into the other word Nestorius (e) Euâ—grius l. 1. c. 2. Theodoret. l. 4. haeret fabularum prope finem the former heretikes diametricall enemy in Doctrine so easy it is for this priuate spirit by misconstruction to extract both fire and water from one and the same word of God so deuided Iesus from Christ as that he affirmed Iesus to be only pure man and him who was borne of the blessed Virgin and suffred death but Christ to be the Son of God This man neyther wanted diuers passages (f) In similitudinem hominum factus habitu inuentus vt homo Phi. 2. Est sine matre sine genealogia Heb. 7. where Christ is thus described Deus meus vt quid dereâ—quisti me Math. 27. And else where it is â—ayd Pater clarifica me hac hora. Ioan. 12. Both which sayings might be taught to be disagreable to the forme of God of holy Scripture interpreted by his owne spirit for the enamiling of this his execrable blasphemy 4. Wicliffe (g) Thomas VValdens l. 2. Doctrin Fidei c. 81. and Husse (h) as appeareth out of the Councell of Constance sessione 15. to the great preiudice of secular Princes taught that temporal Magistrats committing any mortall sinne did ipso facto cease to be Magistrates and being in that state might be deposed by their subiectes Which false and wicked Doctrine they were not affraid to confirme with certaine vsurped testimonies of Gods word The (i) Ipsi regnauerunt non ex me principes extiterunt non cognoui argentum aurum suum fecerunt sibi idola vt interimereÌ„t Osee 8. RegnuÌ„ à gente in gentem transfertur propter iniustitias Eccles 18. Waldenses Luthers Prodromi and precursors the Anabaptistes (k) They are charged here with euen by Caluin lib. 4. Institut 2. 20. would not brooke that christian Magistrates should make any lawes eyther to punish the wicked or to appeale to any court of iustice for redressing of wrongs affirming that such proceeding did take away all Christian liberty and these fellowes made in like sort the holy Scriptures (l) Si quis voluerit teâ—um iudicio contendere tunicam tuam tollere da ei pallium Math. 5. Delictum est in vobis quod iudicia habebitis inter nos cur non magis fraudem patimini quare non magis iniuriam accipitis 1. Cor. 6. Dictum est antiquis oculum pro oculo dentem pro dente ego autem dico vobis non resistere malo Math. 5. Omnes qui acceperint gladium gladio peribunt Math. 26. Si quis te percufferit in vnâ—m maxillam praebe ei alteram Math. 5. their sanctuary So daÌ„gerously they erred herein through a vitious affectatioÌ„ of ouermuch patience and innocency These loe such like are the adulterate ofspring of which I spake afore ingendred and brought forth by that former principle of the Scriptures sole Iudge sucking from the same ground tanquam ex traduce all that falshood and impiery which is found in them In which poynt we see how sollicitous and carefull the chiefe Patrones thereof were as it were to legitimate them with so many detorsions and misapplyed testimonies of Gods sacred writ Thus haue the Scriptures through the want of the true sense occasioned heresies as the Sunne through absence of it heat may be sayd to be the cause of cold which heresies according to Tertullian (m) Tertul de Pudicitia dum sunt habent posse dum possunt habent esse 6. And heere now I would demaund of our Aduersaries who acknowledge at least in wordes all the former opinions for damnable heresies what prerogatiue and priuiledge themselues may take whiles they make their sole recourse to the Scriptures as the supreme Iudge in defence of their late appearing fayth which the former Hereâ—â—kes may not with the like freedome and with as iust sheâ— of reason challenge to themselues Wil they obiect to the former heretiks want of Scripture for proofe of their Doctrine We haue seene how luxuriant and ryotous as it were they shewed to be in alledging the same for the better dogmatizing of their errours in so much that for iustifying of some of their heresies if we respect not the sense but the number they were able â—uen to vye text for text against the orthodoxall Doctrine Will they say they were ignorant in the primitiue tongues and vsed not conference of Scripture the two acknowledged meanes conducing to the true vnderstanding therof Concerning the first diuers of them had some of the tongues euen from their cradle and as for the other they were so studious and painfull therin as that they spent a great part of their life in diligent searching comparing and applying of seuerall passages of the Scripture 6. To conclude will they reply that notwithstanding all this they wanted true humility and prayer which they say with the former conditions are as it were the Media wherin the Species of the high mysteries of fayth are multiplyed before they can enter into the eye of our vnderstanding and consequently enioyed not this reuealing spirit wherof themselues are assured they would if in their life