would haue killed him 2. Before his passion after the raysing of Lazarus to aduise about his apprehension when Caiphas vpon malice aduised his death and as Priest prophesyed of the Iewes saluation by his death 3. At his passion when by false witnes they condemned him as guilty of death and thereupon procured his death In the first the holy Ghost fully assisted them and their Councell that their determination was both true and iust In the second the holy Ghost assisted in part the high Priest in that his verdict of the Iewes saluation by one which verdict proceeded from the guift of prophesy annexed to his Priestly function and in part forsooke him in that is was iniust for that he did vpon malice condemne him In the third the holy Ghost quite forsooke them both in verity of the sentence as falsely accusing Christ of blasphemies and in the iustice of the same as wrongfully condemning him to be worthy of death By which is declared how farre the Priests iudiciary power before Christ did extend it selfe how long it did endure in what manner by degrees it did cease and end out of all is conuinced that neither Prince people or priuate person but the Priest in that tyme had power to decide and iudge all Controuersies of the law of fayth Secondly this authority of Priests and Prelates is proued out of the new Testament and that two wayes 1. By the commission authority which our Sauiour gaue to the Apostles and by their practise of it 2. By the same Commission giuen to the same Apostles not only for themselues and their owne tyme but also for their successours and all tymes ages That our Sauiour gaue this iudiciary power to his Apostles and to them only is proued 1. By the authority and commission he gaue to S. Peter as the head 2. By the same which he gaue to the rest as the principall mēbers and directours of the Church vnder this head To S. Peter as head he first promised it thē he prayed to confirme him in it 1. He promised it in that he promised to make him the foundation of the Church by giuing him the title of a Rocke saying Vpon this Rocke I will build my Church for what a maister is in a house what a gouernour is in a Citty what a King is in a kingdome and what a head is in a body the same is a foundatiō in a building Peter in the Church therefore to Peter was heere promised to be the head the foundation and the Gouernour of his Church 2. In that he promised to make him the Gouernour of the Church in a representatiue manner giuing him keyes of it To thee I will giue the keyes of the Kingdome of heauen For as the deliuering vp the keyes of the Citty to any is a signe of giuing vp the charge and gouernement of it to him so the promise of giuing to Peter the keyes of the kingdome of heauen was a promise of giuing power authority to gouerne as a Iudge the Kingdome of heauen that is his Church 3. In that he gaue him power to bind and loose that is to retaine or remit by way of absoluing or not absoluing to commaund and punish by way of dispensation censure sentence or iudgement not only persons whomesoeuer but also causes whatsoeuer whether of crimes and offences against lawes or in doctrine and opinion against fayth And so the promise was made 1. To the person of S. Peter 2. Of authority to be Iudge and Gouernour 3. In all causes of doctrine or offēces whatsoeuer 4. Christ prayed to his Father for confirmation of this authority vpon S. Peter I prayed for thee that thy fayth faile not and thou once conuerted confirme thy Brethren that is that he might be firme in his fayth and thereby with his power confirme and settle others in the same Out of which Lucius Felix Marcus Leo Agatho Paschalis Popes with S. Bernard after them cited by Bellarmine doe gather the infallibility of S. Peter and the Popes power in iudgment of fayth Lastly Christ inuested S. Peter in this authority and iurisdiction when he gaue him commission and charge to feed his sheep Feed my Sheep feed my Lambes in which he gaue authority to Peter singularly as to one whō he calls Simon the sonne of Iohanna and from whome in particuler he drawes before hand a triple confession of his singular loue to him aboue the rest He giues also him authority to feed that is to exercise all pastorall charge and function which requires 1. That he feed with spirituall food all his sheep within the fold of his holy Church according to Ezechiel Are not the flocks fed of the Pastours And Psalm 22.1 Our Lord doth gouerne me in greeke feed me nothing shal be wāting to me he hath placed me there in a place of pasture 2. That he cure the sheep that are sore gather those who are dispersed reduce them that wander and defend those who are assaulted by the wolues according to that of Ezechiel And my sheep were dispersed because there was no Pastour and they came to be deuoured of the beastes of the field and were dispersed My flockes haue wandered in all mountaines and in euery high hill That which was lost I will seeke that which was cast away I will bring againe and that which was broken I will bind vp and that which was weake I will strengthen and that which was fat and stronge I will feed them in iudgment 3. That he rule gouerne discerne iudge and chastise according to that of Scripture Thou shalt feed that is gouerne my people Israel and be Captaine ouer Israel Thou shalt rule them in an iron rod. Behould I iudge betweene beast and beast of Rams and of Bucke goates Betweene the fat beast and the leane Out of which is apparent 1. That our Sauiour gaue to S. Peter in these wordes feed my sheep a pastorall charge ouer al his sheep that is all Christians who are the sheep of Christ 2. That this pastorall charge consists in collecting curing directing defending and iudging these sheep of Christ 3. That Peter by this charge had power to preach minister Sacraments correct offenders and iudge of all doctrine as chiefe head and Gouernour in the Church of Christ And so it is conuinced that this iudiciary authority was giuen to S. Peter as head of the rest That the same was giuen also to the rest of the Apostles is proued because as Christ did communicate to his Apostles power and authority which was proper to himselfe to forgiue sinnes VVhose sinnes you forgiue in earth shal be forgiuen in heauen and to offer Sacrifice Do this So also to the same did he communicate these priuiledges proper to himselfe that as he was Maister of all One is your Maister Christ so also he made them Maisters
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
and so both in a sort indifferent to be committed or omitted as both deseruing and neither receauing punishment both being sinnes in themselues and neither imputed for sinnes by God Vpon what motiue or ground therefore of religion either of displeasing God or of hope of reward or of feare of hell can a regenerate Protestant be induced to auoid sinnes rather then good workes or to liue vertuously rather then vitiously sith both are mortall sinnes both mortally offend God and both equally are not imputed neither punished Thirdly it followes that any faythfull and regenerate Protestant may according to the groundes of his fayth commit any or all the former sinnes yea all the sinnes which any reprobate doth commit and yet remaine a iust regenerate and perfect protestant For if faith only doth iustify once had can neuer be lost by any sinne whatsoeuer if no sinnes be imputed but all be by the same faith remitted then may he coÌ„mit any or all the said sinnes and yet retaine faith and iustification and keep his assurance of saluation and so continue still a perfect regenerate Protestant and is as high in perfection as strong in faith and as sure of saluation as any Saint is in heauen who neuer committed any of the same What conscience therefore or scruple will he make of any the said sinnes sith he shall receiue by them no losse of faith no detriment of iustice no displeasure of God no punishment of hell Fourthly it followes that in vaine and to no end is all penance and sorrow for sinnes all chastising of our bodies which S. Paul vsed for sin all fasting sackcloth hairecloth or ashes with Dauid the Niniuites Manasses Achab and others before Christ vsed for their sins That in vaine to no end is all forsaking the vanities and pleasures of the world all abnegation resignation mortification and taking vp the crosse of Christ in deserts Monasteries places secluded from the world and chosen for practise of pouerty obedience chastity which S. Marke S. Hilarion S. Paul S. Anthony S. Gregory Nazianzen S. Basil S. Augustine S. Benedict S. Bernard and so many ancient and holy Saints and Religious persons since Christ haue euer vsed 1. because only faith doth iustify and secure them of saluation and doth take away all imputation of any sinne or paine due to sinne and so makes needlesse all satisfaction for sinne 2. Because Baptisme which according to Caluin is to be ministred only to the faythfull doth remit all sinnes past and to come 3. Because all these actes are sinnes and that mortall as well as feasting lusting deceauing killing and the rest Fiftly it followes that in vaine and to no end are all lawes either of God Church or Commonwealth in vaine are all Tribunals and Courtes spirituall and temporall in vaine are all Iudges and Magistrates appointed to correct punish malefactours in vaine is all power and iurisdiction of Princes or Prelates in vaine is all Regall authority and commaund of Emperours Kinges and Princes because all obseruance of any law or of any one commandement euen the least is impossible and a burthen sayth Caluin greater then Aetna because no Prince or Prelate hath any authority to make any law which shall oblige in conscience because by the liberty of the Ghospell euery Protestant is freed from any obligation in conscience and from any lawes of any Prince whereupon any malefactour guilty of murder theft or the like may answere the Iudge and alleadge their doctrine that the lawes did not oblige in conscience and were impossible to be performed no freewill to do otherwise theÌ„ God had determined no obligation in conscience to obey the Kinges Lawes being freed by the liberty of the Ghospell that the Iudge hath no authority to execute that which the King had no authority to decree no iustice to punish him for that which God forced and willed him to do and which he had no liberty or power but to do no reason to hinder the liberty of his spirit graunted by the Ghospell The traitour and Rebell may answere his King and alledge out of the same liberty of this Ghospell the same reasons and say that he is as free from obedience to his owne Prince as to a forain Prince or from the lawes of his owne Country as of a forraine Country may resist his Prince and his lawes ryse and rebell against him oppose and depose yea kill and murther his person in case he do not iustice obserue not his own law defend not the common-wealth or giue not free passage to the preaching of their Ghospel Which as after shal be shewed they haue in Germany France Scotland Belgia Geneua other countryes according to these groundes practised and approued and which the Trinitarians and Anabaptists do according to the same yet positiuely maintaine and defend In vaine therefore did God giue to Kinges power from himselfe and vertue from the highest In vaine do Kings rule by God makers of lawes decerne iuâ—t thinges In vaine is all power from God and higher powers to be obeyed In vaine are we to be subiect to higher powers not only for anger but for conscience In vaine are we admonished to be subiect to Kinges and Rulers and sent from God to be subiect to Princes and powers to be obedient to carnall Lordes and Maisters in feare and trembling to honour them with all honour to giue to Caesar that which is Caesars In vaine is the King made the head and ruler of the common-wealth In vaine doth he make lawes inflict punishments appoint Iudges iustices and Magistrates sith subiects haue no liberty to obey or not obey them no tye in conscience not to violate them but by the liberty of their Ghospell are freed from all and the thinges also are either impossible to be done or if omitted it is without any sinne more then veniall at the most that is not imputed In vaine and foolishly do they condemne Popes for assuming power to declare Princes deposed or to depose them in case of extreme necessary to conserue the true fayth of God and the right authority of the Church or to preuent the grieuous calamity of the common good sith euery one among them may doe the same and more vpon his priuate authority to right his owne priuate wronge In vaine foolishly doe they accuse and condemne Popes for deposing Emperours Kinges as Gregory the second did Leo Isauricus Zachary did Chilpericke the King of France Gregory the 7. did Henry the 4. Innocent the 3. did Otho the 4. Alexander the 2. did Iohn of England and the like since they themselues in so short a tyme haue deposed two Queenes in Scotland one Bishop of Geneua and by armes laboured to depose one Queene of England two Kings of France three Kinges of Spaine three Emperours of Germany from their temporall right and dominion All which are lawfull 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
the Church As therfore there are customes lawes Iudges to decide causes ciuill so there is Tradition Scripture and a Iudge to decide causes spirituall and as customes and lawes are a rule not a Iudge to decide the one so also are tradition Scripture a rule not a Iudge to decide the other As well therefore is requisite besides Scripture some other liuing and speaking Iudge in matters of fayth religion to iudge and end the Controuersies among ChristiaÌ„s as is necessary besids Law some other personal iudge in affaires of the Common-wealth to debate and decide contentions among Neighbours The necessity of both which chiefly appeares when either the parties are contentious and not willing to yield or that the law is obscure and wantes explication or seemes contradictory and requires reconciliation or is penned in tearms generall and stands need of some restriction in causes particuler All which sith they fall out as well in Scripture as in common or ciuill lawes some iudge or iudges are as well necessary to expound Scripture as they are to interprete Lawes and thereby to end Controuersies And thus is sufficiently proued that neither Scripture and the word of God nor Princes and Kinges Gouernours of the Common-wealth nor the Lay common people among the Faythfull nor yet the whole body and congregation of the Church of God can be a fit iudge to pronounce sentence and determine matters of fayth and religion Bishops and Prelats of the true Church are this Iudge SECT VI. IT remaines to proue that this iudiciary power and authority to heare and examine to decide and determine as a Iudge authentical and infallible in matters of fayth belongs only to Pastours and Prelates of the Church and that they hauing receaued lawfull ordination by power successiuely descending from the Apostles by which they enter as sheepheardes not theeues and still remayning in vnity without heresy or schisme by which they continue true Pastours not Wolues that they I say thus ordained and vnited are the only and true Iudges of fayth Religion This position as much importing for the certainty of fayth in all persons and mainly confuting the authority of the priuate spirit in euery priuate person is fully to be proued 1. By the authority of the old Testament the practise of the Priests in it 2. By authority of the new Testament and the practise of Christ and his Apostles in it 3. By authority of the Church euer after Christ and the practise of all Bishops Prelates in it First therefore out of the old Testament we haue an expresse law made by God himselfe for this iudiciary authority of Priests in these wordes If thou perceaue that the iudgment with thee be hard and doubtfull betweene blood and blood cause and cause leprosy and not leprosy and thou see that the wordes of the Iudges within thy gates do vary aryse and go vp to the place which our Lord thy God shall choose thou shalt come to the Priests of the Leuiticall stocke and to the Iudge that shall be at that tyme and thou shalt aske of them who shall shew thee the truth of the iudgment and thou shalt doe whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to his law and thou shalt follow their sentence neither shalt thou decline to the right hand nor to the left hand but he that shal be proud refusing to obey the Commandment of the Priest which at that tyme ministreth to our Lord thy God and the decree of the Iudge that man shall dye In which wordes 1. The Priests haue authority and commission to iudge of all causes 2. The people are willed to go to them for iudgment in doubtfull causes 3. Vnder paine of death they are commauÌ„ded to stand too obey their iudgment without appeale to any higher Court of Prince or other In which we may note 1. The institution and beginning of this authority of the Priests in the old Law 2. The progresse and continuance of it 3. The end and cessation of it 1. The institution of it was for all cases of the Law of Commandment of Ceremonies of iustifications that is of the law morall of the ten Commandments ceremoniall of seruing God and iudicial of gouerning the people though in this place be mentioned only two causes that is of blood and leprosy These causes were determined in two Courts or Councells the one greater at Hierusalem called Synedrion consisting of the high Priest as chiefe and 70. with him as assistantes in which greater causes were iudged and appeales from the lower Councell were admitted and this was by God himselfe instituted The other lesser in euery Citty consisting of 23. persons who had the hearing and determining of smaller causes and was by Moyses at the aduice of Iethro his Father in law instituted By these two Councells were all causes iudged of these the Priests were Presidents and Iudges and of the greater the high Priest for the tyme was supreme Iudge whose senteÌ„ce in all causes and vnder paine of death all were obliged to obey 2. The continuance of this law and tribunall-seat doth appeare 1. By the facts of some of the Kinges chiefly of Iosaphat King of Iuda which repaired this Councel being decayed and made Amarias the high Priest President for those things which belonged to God and Zabadias for the office of the Kinges 2. By the wordes of the Prophets especially of Malachy who sends the people to the Priests to require the law from his mouth because he is the Angell of the Lord of Hoasts Of Aggaeus who bids them aske the Priests â—e Law And of the Wiseman who wils his sonne to seeke no further because the words of wisemen are as prickes and as nailes deeply stricken in which by the councel of Maisters are giueÌ„ of one Pastour Therfore this sentence is the last iudgmeÌ„t which admits no appeale 3. The end cessation of this law and Tribunall of Moyses doth appeare by the beginning of a new Tribunal of Christ For as with the death of Christ the obligation of the law the sacrifices of the Law and the prophesies vnder the law ceased and the verity of them being in his passion fullfilled so also the iudiciary power both of the Priest and of the Law diminished as the greater power of the new law-maker Christ increased And the assistance of the holy Ghost by degrees failed them and their Councell as by degrees the power of Christ was more plainely manifested the grace of the holy Ghost more abundantly bestowed of which out of Scripture we haue this proofe and experiment whereas the high Priest with the Priests Scribes and Phaâ—isies gathered three Councells in the life of Christ all about the person of Christ 1. In his infancy at the coÌ„ming of the Wise-men to consult where he was borne wheÌ„ Herod
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-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
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
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
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
men did iudge of Bishops That if we looke into Scripture or ancient tymes Bishops vsed to iudge of Christian Emperours not Emperours of Bishops Thus S. Ambrose imitating S. Athanasius who sayd When was it euer heard that the iudgement of the Church did receaue authority from the Emperour Many synods and iudgements haue beene yet did neither any Bishops persuade any Emperour any such thing nor any Prince shew himselfe curious in any Ecclesiasticall affaires Valens the Arian was asked by Eulogius the Priest in Edessa Hath the Emperour the dignity of Priesthood we haue a Pastour whome we must obey Anastasius the Eutichian was told by Gelasius the Pope That though he did rule ouer mē in earthly things yet he did subiect his necke to the Prelates in diuine thinges Thou knowest that thou oughtest to be ruled nor to rule in order of religion thou knowest that thou art to depend of this iudgement not they to be brought to thy will S. Mauritius was admonished by S. Gregory the great That Priests are as Gods among men therefore ought to be honoured of all Kinges And Michael was let vnderstand the same by the Nicolas 1. Leo the Image-breaker was told by S. Iohn Damascene That the Church ought to be ruled not by lawes of Kinges but by the written and not written institutions of Ancestours And to conclude S. Iohn Chrysostome sayd freely to his owne Deacon If any Duke Consull or the Emperour himselfe come vnworthily represse repell him thou hast greater power then he Where we may note that these Emperous were thus by these Fathers reprehended for assuming Ecclesiasticall iudgment either as Heretiks or as Tyrants nor yet for doing it alone without the Bishops but only and simply as Emperours who hauing only temporall power ouer the common-wealth did assume Ecclesiastical ouer the Church Which also is further proued by the confession and practise of the best of the Christian Emperours for Constantine the Great acknowledged that the Bishops had power to iudge him and when he did iudge of the cause of Caecilianus Bishop of Carthage he did it so that he asked pardon of the Bishops for it Valentinian the elder would haue them to iudge in a cause of fayth and ecclesiasticall order who are not vnlik either in office or title that is Priests of Priests Marcians commissioners referred themselues to the Councell of Calcedon to be taught in fayth and himselfe wills that Priests determine what is to be obserued in Religiō And though he himselfe went to the Councell yet it was not to determine but confirme the fayth not prescribing lawes sayth S. Ambrose but leauing the Priests free iudgement and making the Priests themselues Iudges as he did in the Councell of Aquileia Theodosius the second sent to the Councell of Ephesus but not so much as to talke of matters of Fayth holding it vnlawfull for those who are not of Episcopall order to medle in Ecclesiasticall affaires The same did Iustinian in his Constitutions and Basil in the eight generall Councell Thirdly because power not only to preach but much more to iudge of doctrine of fayth for the authority to iudge is the strong meat of perfect men whose senses are exercised to the discerning of good and euill was committed to Bishops as of greater difficulty then the office or preaching giuen to Priests and is a spirituall grace or guift giuen by imposition of handes to spirituall men according to that of the Apostle Neglect not the grace that is in thee which is giuen thee by prophecy with imposition of the handes of Priesthood Therefore as power to minister Sacraments is proper to Priests so also to iudge of Controuersies is proper to Bishops lawfully ordained by authority successiuely descending from the Apostles For which cause to Priests and Prelates not to Kings and Princes it is sayd Thou shalt seeke the law out of the mouth of the Priest My wordes shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seedes seed for euer I will giue you mouth and wisedome which all your aduersaryes shall not be able to resist It is not you that speak but the spirit of my Father which speaketh in you He that heareth you heareth me He that knoweth God heareth vs. He that is not of God heareth vs not sayth one of the spirituall Pastours for which guift Caiphas prophesy was a guift of his functiō or priesthood according to S. Augustine though his ill life was the cause of ignorāce of what he prophesyed Lastly because many inconueniences and absurdities would follow if this authority were annexed to the kingly Scepter not to the priestly function for it would follow that Fayth could not continue one and the same neither in all persons nor in all tymes nor in all Countryes because Princes in all tymes and places are of disposition various in iudgement different in faction opposite and in subordination neither depending one of another nor alwayes respecting Religion or Religious persons more then may besteed them for their temporall and priuate endes and vses Wherefore as Ieroboam of old and Queene Elizabeth of late did relinquish the old and introduce a new Religion for reasons more politicke then diuine rather to establish their doubtfull titles then religiously to serue God so would Kinges by vertue of this their authority if it were in them either in policy or vpon affection be still altering Religions and setting vp new most for their owne endes and dispositions by which we should haue as many alterations of Religion as of Kinges and as many Churches as are Kingdomes and as great opposition in Faith as is in States and Common-wealthes All which may appeare by an example in Englād where while the authority in iudging in matters of faith was in the Prelats religion continued 900. yeares the same from Ethelbert till Henry the eight but after that power of iudging was assumed to the scepter by King Henry the 8. the supremacy by one the same King was in three yeares thrice changed from the Pope to the Clergy from the Clergy to the Archbishop from the Archbishop to the King and afterwards as many religions were a new broght in as Kings were a new crowned to wit one by King Henry another by King Edward a third by Queen Mary a fourth by Queen Elizabeth a fifth of Puritans would haue been vnder the same Queen if power had not preuented it and what may be yet lies in the power of the King and Parlament It would also follow that a man should be obliged alwayes to follow the religion of the King to change with the King and so should not be obliged to be certaine of any or to dy or suffer for any religion but should belieue and preach obserue and practice what the King prescribes
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
ambulaÌ„t Aug in Psal 139. Quis est circuitus eorum vt circumeant non steÌ„t in gyrum eunt erroris vbi iter est fine fine Qui enim in longuÌ„ it aliunde incipit alicubi finit Qui in gyrum it numquam finit Ipse est labor impiorum queÌ„ demonstrat in alio Psalmo euidentius In circuitu impij aÌ„bulant The second Circle betweene the spirit and fayth A third Circle between election vnderstanding of Scripture Calu. in 1. Ioh. 4.1 Multi falsi Doctores titulum spiritus mentiuntur Insurgunt phanatici homines qui se temere iactant spiritu Dei praeditos esse Stulti sunt qui ad soluÌ„ honorifici spiritus strepitum attoniti ipsam materiam non andent inquirere Quiloquuntur priuato suo nomine pâ—odeunt in medium priuato suo nomine Nisi adsit spiritus prudentiae paruÌ„ aut nihil proderit verbum Dei habere ad manum Penes singulos erit ius arbitriuÌ„ iudicandi Hic quoque valere det examen quod praescribit Apostolus vt spiritus probentur Idolatry what it is Heresy is a kind of Idolatry Cyp. de vnit Eccles Tert praescr cap. 40. Hier. in Ezech 8. in Abac. 2. Aug lib. 18. de câ—uit Dei cap. 51. Idolatry what number of Gods it begat Clemens lib. â—ecâ—gnit Petri itiner Clem. lib. 10. cap. 6. Iupiter the chiefe of Gods His cruelty His lust Men Gods Women gods Cicero de natura Deorum Eric de genealog Deor. Pulâ—o de Dijs antiquis Guauerra diall of Princes lib. 1. c. 22. Speciall Gods of particuler thinges The Gods of Rome Mens passions made Gods Beasts made Gods (a) 1. Reg. 31 10. (b) 3. Reg. 16 31. (c) Num. 25.3 (d) 4. Reg. 1.2 (e) 3. Reg. 11 7. (f) 4. Reg. 15 8. (g) Iud. 17.5 (h) 2. Reg. 17 39. (i) 3. Reg. 15 13. (k) 2. Machab 4.19 (l) Ezech. 8.14 Idolatry Heresy compared The priuate spirit the mother of all heresies The first daughter coÌ„tempt of Church authority The second daughter sole Fayth (a) Confess Saxon. cap. de remiss peccat Confess Auglican art 11 Belgiâ— art 22 Bohemica art 6. Augustanâ— cap. de fâ—de Gallica art 20. Luther de liber tom 2. fol. 4. in Gal. 2. tom 5. fol. 305. Calu. in Gal. 2.16 in Act. 13.39 In confess fidei pag. 109. de vera Ecclesiae reform pag. 318. In Antidot Concil sess 6. Can. 9. Beza in Rom. 3.20 Pet. Mart. in 1. Cor. 1. f. 32. in 8. Witak ad rat 1. Cam. pag. 7. Perk. Catathes tom 1. Col. 487. The third daughter Concupiscence is originall sinne Luth. in confut La tom fol. 220. tom 5. in Galat. 1. fol. 227.228 in cap. 2. fol. 231. ibid. de bonis operib fol. 581. in natal Christi fol. 374. Calu. lib. 2. cap. 1. §. 8. lib. 4. cap. 15. §. 10. in Antidot Concil Trid. ad sess 5. lib. 3. Instit. cap. 11. §. 3. lib. 3. Instit. cap. 1. §. 8. cap. 14. §. 9. lib. 2. Instit. cap. 11. §. 8 9. lib. 3. cap. 11. §. 2. 3. Vrb. Regius in locis tom 1. fol. 358. Witak de peccat orig lib. 2. cap. 3. pag. 656. The fourth daughter Predestination to daÌ„nation Calu. lib. 1. Inst cap. 18. §. 1. lib. 3 cap 23. §. 6. 9. lib. 2 cap 4 §. 2. lib. 1. cap. 18. §. 2. 4. lib. 3. cap 23. §. 9. lib. 1. Inst c. 17. §. 5. 18. §. 1.2 lib. 3. cap. 4. §. 2. lib 1 Inst. cap. 18. §. 3. c. 2. §. 10. lib. 1. Inst cap. 14. §. 2. lib. 2. cap 4. §. 5. lib. 3. cap 23. §. 14. c. 24. §. 13.14 lib. 3. cap 24. §. 12. Vide pluâ—a infra sect 5 Subdus 4. Absurdities which follow vpon contempt of church-Church-authority 1. The want of a true Church fayth and saluation 2. The misbeliefe of al Prelates Princes people 3. The falshood of all prophesyes and predictions Castalio in his preface of the great Latin Bible dedicated to King Edward 6. 2. Tim. 3.15 Dauid Georg in hist. Daui Georg. printed at Antwerp an 1568 by the Diuines of Basil in a Protestant booke intituled Apocalipsis infigniuÌ„ aliquorum Haeresiarcharum printed Lug duni Batauorum ann 1608. See the Protestants Apology Tract 2. cap. 3. p. 307. 4. The preheminence of Iewes Gentils aboue Christians (a) Aggeus 2.10 (b) Psal 2.8 (c) Isa 49.23 (d) Psalm 71 10.15 (e) Isa 42.4.60.9 Absurdities which follow vpon only fayth 1. That euery ProtestaÌ„t is more certaine of his saluation then Christ was of his owne 2. That their fayth is not grouÌ„ded vpon any scripture or authority 3. That all Protestants are as iust as Christ (a) Luth. tom 5. enar in 1. Pet. 1. (b) Zuing. to 1. in art disp Tigur fol. 628. (c) See Kellisons examen part 2. exam 13. cap. 8. Cal. Turcis l. 3. cap. 12. Apoc. 22.11 Luther serm de natiu virginis comment in 1. Pet. 2. (a) â—ucer in Matth. 3. (b) Math. 11.11 (c) Zuin. to 1. in art dis Tygur f. 628. 4. That all the world shal be saued proued by diuers Protestant positions (d) Calu. Inst 6.24 InfaÌ„s à matris vtero in foedore continetur c. Filiorum haud dubié loco habet eorum filios quorum semini in patreÌ„ se forâ— pollicitus est c. Calu. in Antidot Concilij Trid. sess 6.9.5 Verùm infantes à regno Dei arcere libuit qui ante erepti sunt ex hac vita quam offerri ad Baptismum potuerint Quasi vero de nihilo dictum sit eos nasci sanctos qui ex fidelibus nascuntur Imò quo iure ad Baptismum eos admittimus nisi quod promissionis sunt haeredes Nisi enim ante ad eos pertineret vitae promissio Baptismum profanaret quisquis illis daret Quod si Deus in regnum suum eos adoptauit quanta iniuria fit promissioni quasi per se ad eorum salutem non sufficiat Inclusa est infantium salus in promissione quâ Deus Fidelibus testatur se fore illis semini eorum in Deum Hac ratione sibi nasci pronunciab at qui ex Abraham ducebant originem Huius promissionis beneficio recipiuâ—tur ad Baptismum quia censentur Ecclesiae membra Non à Baptismo igitur initium habet corum salus sed quae iam in verbo fundata erat Baptismo obsignatur Calu. ep 147. 149. The same proued out of their doctrine by speciall and only fayth Remission of their sins saluation an article of Protestants Fayth (a) Calu. cathec c. de fide (b) Ibid. in â— Matt. 21.21 (c) Beza in confess cap. 7. sect 8. p. 60. (d) Idem in Tim. 4.15 (e) Idem in confess cap. 4 sect 18. p. 15 (f) Luth. postil in Domi. 3. Aduent f. 31. (g) Idem in Psal 14. tom 3. fol.