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
expounded by their priuate spirit containes all the articles of their fayth We Catholiks do professe to belieue first al that which haue been wrot by the Apostles or Prophets in holy Scripture that in the whole bookes of Scripture as anciently they were by a Councell of Carthage S. Augustine others receaued all in that sense as it was by ancient Church expounded 2. all that which hath been by the same Apostls deliuered to posterity by word of mouth and tradition 3. all that which hath beene declared to vs out of Scripture or Tradition by definition of generall Councells 4. all that which by continuance of practise hath beene by holy Church euer reuealed 5. all that which by vnanimous consent of holy and learned Doctours Fathers and Saints hath beene belieued in this we differ and haue the aduantage for the articles we belieue Secondly for the formall obiect of finall resolution of Fayth they belieue what they belieue eyther for that their sense doth so perceaue it or for that their reason doth so persuade it or for that their priuate spirit doth so suggest it and so they make their sense or their reason or their owne priuate spirit and phantasie the formall motiue and finall resolution of their Fayth We belieue what we do belieue for that God hath reuealed it and that not a new and to some one in particuler but anciently to the Apostles and by them generally to all their successours and by successiō to vs so that our doctrine and our beliefe of it is grounded not vpon any our owne sense our owne reason our owne priuate conceit all most fallible and most subiect to illusion and deceit but vpon Gods diuine reuelation as he is the prime verity and verity it selfe and that not newly but of ancient euer since Christ reuealed that not personal made to me or one alone but Apostolical first reuealed to the Apostles themselues that not priuate to euery one seuerally but generall to all faithfull vniuersally that not interrupted at certaine tymes by fits and to certaine persons made knowne but continued by succession at all times by all faithfull and in all places receaued that not fallible without ground subiect to priuate illusion but most infallibly grounded vpon diuine reuelation and Church proposition subiect neither to be deceaued nor yet do deceaue and in this we differ and haue the aduantage for the meanes of Fayth eternall Thirdly for the inward assistance of Gods grace and the cooperation of it they challenge only certayne motions or flashes of a fickle spirit which whether it be by illumination or illusion whether of grace or nature whether supernaturall of God sensuall of nature or diabolicall of Sathan they haue no meanes to discerne or ground to be certaine and by it as dust by a whirle wind they are carryed vp and downe in a round without freedome reason or operation of their owne to what fancy and conceit it violently wheels and forces them We are assisted and enabled by the diuine guift of an internall and permanent spirit or habit of faith which infused into vs and alwayes remayning in vs is at any instant ready with vs and the cooperation of grace in vs to worke both a pious inclination of the will to dispose it without obstinacy obediently to consent and also an actuall assent of the vnderstanding illuminating and enabling it firmely to assent to what is reuealed and proposed Also we admit and receaue besides this habituall Grace other actuall and diuers motions of grace and of it some either excitant first to excite moue vs or adiuuant to assist vs being moued some either operant which workes in vs without vs and our cooperation or cooperant which workes in vs togeather with vs and our cooperation with it some either sufficient by which we are enabled to be conuerted or efficient by which we are actually conuerted And in this we differ from them and haue the aduantage for the meanes of faith internall both for the will and vnderstanding Fourthly for the credible testimonies and motiues of persuasion which may in reason persuade any man prudently to accept any religion as worthy of credit They haue not any which may either induce any which was neuer of it nor reduce any which are fallen from it or establish any who are entred into it that their faith doctrine and religion is credible as is before proued We haue many those forcible reasons perswasions and credibilities which may in prudence persuade any Pagan neuer admitted to it or Heretike reuolted from it or Catholike setled in it that our faith doctrine religion and Church may and ought prudently to be accepted is credible and worthy of beliefe We haue Vnity with the ancient and primitiue Church with the learned and holy Doctours and Fathers with the holy Saints and Martyrs whose faith and life we professe to imbrace imitate We haue Vnity with one head our chiefe Bishop and Pastour whose definitiue sentence doth resolue our doubts doth decide our controuersies doth end our contentions in faith and manners We haue Vnity of faith among our selues all of vs though distant in place though different in manners though contending for temporall state or dominion yet liuing and agreeing in obedience to one spirituall Superiour in vnity of one faith in conformity of one seruice sacraments and ceremonies We haue Sanctity and Holynesse both of doctrine which giues holy precepts and rules to auoid sinne for the loue of God feare of hel to seeke perfection by mortification internall supressing our selfe-will selfe-loue and selfe-conceit and externall taming our passions affections with pennance of fasting watching discipline and the like And also of Good life by frequent exercise of prayer meditation contemplation by dayly practise of pennance of patience in persecution by perfect resignation to holy Obedience Pouerty Chastity We haue Miracles those frequent apparent of prophesying curing of all diseases raising dead dispossessing of Diuels the like all wrought in confirmation either of our faith or sanctity all for the conuersion of Pagans and Heretikes of which in all ages tymes we haue many memorable of most nations now Christian conuerted to our Religion We haue Vniuersality not only of Name by retayning the title of Catholikes by which we are vsually distinguished from al sects no sect doth vsurpe it to distinguish them one from another but also of Place as being generally dispersed in all the parts of the world Europe Asia Africa America and also of Tyme as being reputed the old Religion and being indeed so old as haue byn yeares since Christ his Apostles who institued and imbraced it We haue continued Succession and Ordination of Prelates and Bishops manifestly orderly deduced
apparitions so great similitude in their motions and apparitions so many rules and differences vpon long experience haue beene giuen to discerne them and so great skill cunning is requisite to apply them Sith there be so many and so dangerous wayes to take as of Pagans Iewes Turks Heretikes all differing condemning one another all depending vpon the motions of these spirits Sith such and so high is the excellency of the nature of these spirits to be discerned such and so weake the infirmity of man to discerne them such and so subtile malicious and powerfull is mans enemy the Diuell to deceaue in them by counterfeit dissimulation of piety or by forged illusions insteed of reuelations or by outward apparitions in forme of Saints Angels or God all by verity of examples confirmed Sith so speciall extraordinary so rare and vnvsuall is this gift of discerning these spirits Sith I say all this is so as is proued with what reason and iudgment can any man make this priuat spirit or rather selfe-seeming conceit of his owne braine a competent sufficient and infallible iudge to discerne and decide al these questions and difficulties arising vpon them What braine-sicke madnesse senslesse presumption is it for euery silly simple and vnlearned person man or woman all of which challēg this spirit to assume so much to themselues and presume so farre vpon their owne conceit as to discerne and declare which of euery one of these spirits is of God the deuill or nature which is good or bad which true or false either in thēselues or others and vpon this presumption to ground the certainty of their religion faith and saluation What greater temerity and rashnes can there be then to build a worke so great and important as is the eternity of saluation or damnation vpon no more solid and certaine a ground then is the proper conceit of euery priuate motion of an vncertaine spirit Surely if men were not blind or bewitched and that either willfully or foolishly blinded or bewitched and both so deeply that they eyther will not or cannot see what both sense reason doth dictate to their owne conscience what both authority and testimony of God and holy men doth lay before them what both examples experience of so many ages doth confirme vnto thē surely they could not but often doubt and distruct many tymes stagger and relent their owne iudgment conscience doubtlesse pricking them in this their ostentation of the certainty of their spirit they could not but sometyms enter into consideration yea and feele a sensible touch of trepidation in soule and stand in a wonder and amazemēt at themselues how they dare venture so far and stand so confidently in so weighty a matter vpon the judgement of so vncertaine vnconstant vnwarranted yea corrupted deceitfull and partiall a Iudge as is this their priuate spirit conceit imagination What man of reason and discretion or of care conscience will not hould it farre more secure and safe in these points of eternity with euery good Catholike to ioyne his spirit with the spirit of the Saints and seruants of God now reigning in heauen to subiect his spirit to the spirit of Gods holy Church heere on earth guided infallibly by an infallible spirit of God and by conforming themselues to this spirit to imbrace and follow that Fayth and religion that doctrine and discipline that sacrifice and sacraments which so many Saints and holy men so many Confessours and learned Doctours so many Churches and Councells in all ages throughout all Countryes belieued in their harts professed by their liues defended by their writinges and sealed and confirmed with their liues bloud And thus much for the first reason against the priuate spirit drawne from the difficulty to discerne spirits THE PRIVATE SPIRITS AVTHORITY To interprete Scripture and iudge of Fayth confuted by reasons drawne from the true and infallible authority and meanes of interpreting holy Scripture CHAP. V. VVhat Interpretation Authority and meanes are necessary infallible for the sense of Scripture SECT I. SVBDIV. 1. What Interpretation of Scripture is necessary THE better to vnderstand the reasons drawne from the infallible authority and meanes of interpreting of Holy Scripture by which the priuate spirits authority is confuted we may consider 1. What interpretatiō that is which is required as necessary 2. What authority as infallible is required to this intetpretation and in whome it is resident 3. What meanes are to be vsed and followed as certaine by these Interpreters to this interpretation Out of all which may be inferred and proued the insufficiency of the priuate spirit to be eyther authour or meanes of this interpretation of Scripture First therefore when we speake of the sense and interpretation of scripture we speake not of that sense and interpretation which is only probable and credible but of that which is certaine and infallible Not of that which is only for the pulpit and documents of manners or which is for the schooles and subtiltyes of diuinity but of that which is for doctrine of Fayth and articles of beliefe Not of that which is only to confirme and increase vs in that fayth which we already belieue but of that which is to persuade and produce fayth a new eyther in our selues when and why we first belieue or in others whome we persuade first to belieue And this is that sense of Scripture which as it is being rightly vnderstood in the sense which the holy Ghost intended a firme and solide foundation of true fayth so being falsly vnderstood and wikedly peruerted by false teachers it is the Mother or nurse of al heresies For as nothing is persuaded as worthy of beliefe but which is true or vnder the shew of truth and as the scripture is by all granted to be most true so all vse the text of Scripture as a meane to persuade that which they would haue to be belieued as true the true teachers in the true sense the false in the false sense both cyting the wordes and text but the one in that sense and meaning which the holy Ghost intended the other in that which they themselues inuented Which course of false sense as the Diuell first beganne when he would haue by Scripture persuaded Christ to cast himselfe downe headlong saying It is written he hath giuen his Angels charge ouer thee So the members of Sathan follow the same way and labour by the same Scripture to seduce the members of Christ as the faythlesse the faythfull the sacrilegious the religious the Heretikes the Catholikes For the Iewes would by Scripture haue proued that Christ was not only not Messias saying Search the Scriptures and see that from Gallilee a Prophet ryseth not but also that he was a malefactour and such a one as ought to dye saying VVe haue a law and according to our law he ought to dye And the same is continued both by Turkes
to the glory of God shall it be concealed and not committed to memory because it was performed by Popish Priests and Popish meanes God forbid Let the Germans shew any such in the peruersion of Germany to Protestancy Of the Catholike people of ancient tyme it is confessed by the Centurists that although in this age they speake of the seauen hundred yeares after Christ the worship of God was darkened with mans traditions and superstition yet the study to serue God and liue godly and iustly was not wanting to the miserable common people c. they were so attentiue to their prayers as they bestowed almost the whole day therein c. they did exhibit to the Magistrate due obedience they were most studious of amity concord and society so as they would easily remit iniuries all of them were careful to spend their tyme in honest vocation and labour to the poore and to strangers they were curteous and liberall and in their iudgements and contracts most true Of the Catholike Prelates of ancient tyme in England he that desires to see their vertues commended let him read M. Godwin then Chaplain to the Lord Treasurer now one of their new Bishops and he shall find giuen by him rare and extraordinary comendations to the Bishops of England as S. Dunstan Elphege Lanfranke Anselme Rodulph Baldwine Hubert VValter S. Edmund Iohn Peckam Robert Winchelsey Iohn Stratford Thomas Bradwardine Simon Sudbury S. Hugh Hugh Pateshall Paulinus Geffrey Plantagenet Richard Scroope Richard Poore Richard Fox Iohn Morton Reginald Poole Cuthbert Tonstall and others Whereas of our late Protestant Bishops he shall find little or no prayse and yet the writer one of their own Bishops Of the ancient common Catholike people of England it is confessed by M Stubs a great enemy to Papists that for good workes who seeth not that heerin they are far beyond vs and we far behind them for example what memorable famous buildings and what ancient Monuments haue they left to the world behind theÌ„ VVhat Churches Chapels and other houses of prayer did they erect to the end the Religion and seruice of God might be continued Yea what Monasteries Abbeyes Priories and other religious houses VVhat number of good Bridges did they make How many Almes houses Hospitalls and spittles did they found What high wayes VVhat pauements and causies In summe VVhat famous Colledges Halles and Vniuersities VVhat Schooles and free schooles c. Also Is it not a shame vnto vs that our fore-Fathers liuing in the tymes of superstitions c. should notwithstanding so farre passe vs in good workes that we may not be compared with theÌ„ in any small measure Of the late and present Catholiks generally of all CouÌ„tryes Syr Edwin Sandes that great Parlament-man sayth that there are in great multitude on both sides Protestants and Catholikes for so there are vndoubtedly men vertuous and learned fraught with the loue of God and the truth aboue all thinges men of memorable integrity of hart and affection whose liues are not deare to them much lesse their labours to be spent for the good of Gods Church And some side of a leafe afterwards he further fayth Let the Protestants looke with the eye of Charity vpon them of the Papacy as well as of seuerity and they shall find some excellent orders of gouernement some singular helpes for increase of godlines and deuotion for the conquering of sinne for the profiâ—ing in vertue and contrarywise in themselues looking with a more single and lesse indulgent eye they shall find there is no such absolute perfection in their doctrine and reformation c. And he further sayth of the Catholike Clergy That in their sermons much matter both of Fayth and piety is eloquently deliuered by men surely of wonderfull zeale and spirit And that all Countryes are full of the Iesuites bookes of prayer and piety in their owne language and wonderfull is the reputation which redoundes thereby to their order In so much as he sayth of the late Pope Clement the eight He is reputed to be a man of good calme disposition c. deuout in his wayes and thinkes without doubt that he is in the right he will weep very often some conceaue vpon a weaknesse and tendernes of mind habitued therein by custome others say vpon piety and godly compassion at his Masses at his prâ—cessions at his fixing vp of his Iubilies his eyes are still watering sometymes streaming with teares c. He is an enemy to the licentious liues of the Fryars to the pompe secular brauery of Cardinals c. He is magnificall and cerimoniall in his outward comportment in his priuate austere and humble And concludeth there that he was a good man a good Prince and a good Prelate Likewise M. Stubbes confesseth that certainely to speake the truth there is many tymes found conscionabler and playner dealing among most of the Papists then among many Protestants and if we looke narrowly into the ages past we shall find more godlinesse deuotion and zeale though blind more loue one towardes another more fidelity faythfullnesse euery way in them then is now to be found in vs. Now coÌ„paring as the fruit of their doctrine the life and manners of the forecyted Protestants with the life and manners of the Catholikes the ancient of the one with the ancient of the other the moderne of the one with the moderne of the other the founders of religion of the one with the founders of the other the preachers and teachers of the one with the teachers of the other the commoÌ„ sort of the one with the common sort of the other and discerning both by their fruites whether are in their life more Christian and are to ChristiaÌ„ doctrine more conformable Inimici nostri sint Iudices Our enemies whose authority as before is confessed by themselues to be a most strong argument against themselues as they are witnesses of both so let them be Iudges of both The Conclusion comparing the priuate spirits doctrine with the Catholike Churches doctrine whether leads to the greater honour of God SECT IX ONE thing remaines for the accomplishing of this Chapter which is for satisfying of an vsuall triuial ostentation of the Protestants that they forsooth do more in their religion then we in ours honour God Iesus Christ to compare pararell them and their priuate spirit with vs and our Catholicke Churches spirit in the principal points of their and our doctrine and therby to propose to the indifferent reader a generall view of both wherby he may discerne how far they with their priuate spirit and doctrine do dishonour and derogate 1. From God 2. From Christ 3. From Saints and Angels in heauen 4. From holy Scripture 5. FroÌ„ holy Church 6. From Sacraments 7. From man and his meanes to saluation which are faith grace iustification good works freewill and the rest In all which their doctrine is negatiue and
as the articles which are belieued and the reuelation why they are belieued both which are of eternal verity and certainty or Internal as the pious disposition of the will by grace preuenient and the actuall assent to fayth in the Vnderstanding by the infused guift of Fayth both which grace and guift do operate and cooperate to the act of diuine supernaturall and catholike fayth That these I say all and euery one of these meanes are wanting in Protestants to their fayth beliefe I proue And first that they want all testimonies of credibility which may perswade any man prudently to accept of their fayth we may suppose and note that these testimonies or motiues are of three sortes 1. such as may perswade Iewes and Gentils to become Christians 2. such as may confirme Catholikes to continue Christians 3. such as may induce Heretikes to returne to be Catholikes Of the first sort are many alleaged by ancient Fathers Dionysius Areopagita Iustinus Martyr Clemens Alexandrinus Tertullian Cyprian Lactantius Chrysostome Augustine against the Gentils all cited proued by Valentia As for exāple in respect of Christ the dignity of his person the efficacy of his preaching the verity of his predictions and the vertue of his miracles In respect of Christian doctrine the manner of the propagation of it not by power eloquence nobility or liberty but by the simplicity of simple poore and vnlearned mens preaching and that to a faith aboue reason contrary to the inclination of flesh and bloud The confirmation of it by miracles martyrdome prophecies sanctity of doctrine and order of discipline the opposition of it by the violence and persecution of Iewes and Pagans and by the eloquence reasons of Rethoricians and Philosophers all in vaine In respect of the Scripture the antiquity of it as extant before any writings of any Philosophers the consonancy of it in the agreement of the old testament with the new and of both in themselues In respect of the Professours their excellent wit eloquence learning and vertue in it their conuersions from infidelity to it their wonderfull constancy and fortitude in defending and dying for it All which haue beene vrged as strong motiues against Gentils to conuert them to it Of the second sort which may confirme Catholikes or such as confirmed S. Augustine in his catholike beliefe against the Maniches which he recites to haue beene 1. the consent of people and Nations 2. Authority begun by miracles nourished by hope increased by charity and confirmed by antiquity 3. The succession of Priests from the seate of Peter to the then present Bishop of Rome 4. The name of Catholike neuer vsurped by Heretikes speaking to strangers but vsually attributed by them to Catholikes all which did iustly keep me sayth he in the bosome of the Catholike Church Of the third sort which may reduce Heretiks are such as the Nicen Councell in the Creed S. Augustine and others did alledge to conuince the Heretikes of their tyme that is 1. Vnity of the present Church with the ancient in doctrine and vnity of the partes with the head by fayth vnity among themselues by charity and to their Pastour by obedience 2. Sanctity of doctrine which induceth sinners to holinesse and conuerts Infidells to christianity and sanctity of persons who exercise good workes of piety confirme their doctrine and holinesse by miracles and prophecies 3. Vniuersality in name by which it is called Catholike In place by being or hauing been extended in preaching or professing to all or most Nations at the least successiuely In tyme by being ancient in beginning from the Apostles and constant in continuing from them vntill this present against al persecution of Gentils Iewes or Pagans 4. Succession of Pastours and Prelats who by lawfull succession from some Apostolicall sea or from some who haue authority from it and by lawfull ordination from them who are lawfully ordeined can deriue their succession and ordination from the Apostles These are markes and testimonies which distinguish the true Church of Christ from al conuenticles of Heretikes do conuince euidently that to be the true church where they are to be found and that to be false where they are wanting Which supposed it is to be proued First that the Protestants want all these testimonies of credibility which should make euident the credibility of their fayth and religion either to Pagans to conuert them or to Heretikes to reduce them or to their owne followers to confirme them And first because it will be to tedious to touch euery one in particuler we will select the most principall and for the first sort which may conuert Pagās it is certaine that whatsoeuer of the former motiues the Protestants can alleadge either concerning Christ his doctrine his Scripture or his Professours to proue Christian Religion credible to a Pagā they receaued them all from vs and our Church from which they haue receaued what they haue either of Christ of Scripture of Sacraments of Christian religion in generall therefore what these proue or confirme they proue confirme our Church and doctrine not theirs For the first of the rest if we seeke Vnity of doctrine among them it is not to be found They haue not Vnity either with the Primitiue Church and Fathers whose doctrine they reiect in free Will Merit Iustification Prayer to Saints and most points now in controuersy as in the first part is at large proued nor with any head or supreme Gouernour of which sort they admit none on earth but disclaime all supremacy in any person whatsoeuer for matter ecclesiasticall nor yet among themselues who are diuided into many diuisions and subdiuisions of Sects and Heresies that long agoe the number exceeded a hundreth now are so many that they cannot be numbred In all which as they want all Vnity so they want all meanes to settle any vnity in that they admit no iudge to decide any controuersy and to silence any persons contentious If we seeke for Sanctity either of doctrine or of persons by holynesse of life or miracles it is not to be expected among them for their doctrine which is for example that euery motion though naturall of concupiscence is sinne as well without as with consent that all workes though the best are sinne that no good Workes doe merit that no Iustice is inherent but imputatiue that only Fayth iustifies that the Commandements are impossible that Man hath not Free-will that God ordaines and creates Men to saluation or damnation without respect to their endeauour or workes This doctrine I say is a speciall retractiue to detaine any man from attaining to any sanctity and perfection of life as impossible and not in his power For any kind of Miracles they are so destitute of them to confirme their new doctrine that they disclaime
this preaching is deriued frō Mission according to that of S. Paul How shal they belieue him whom they haue not heard how shall they heare without a preacher how shall they preach except they be sent So that faith it by hearing hearing is by preaching of Pastours and preaching is by mission from the authority of Superiours Of which the reason is because faith is an argumēt or proofe of things that do not appeare either to our sense or reason but are aboue our vnderstanding and capacity therfore we cannot attaine to it by euidence of reason but by credit of authority To this authority that we may giue credit we must conceaue and heare it this hearing that we may be obliged to accept it must by Church-Pastors be proposed and preached to vs and this preaching that it may the better secure vs of it must be from lawfull mission by ordinary succession deriued and so lawfull mission from apostolical authority infallible preaching or proposition of Pastours and a pious disposition in vs to heare and belieue what is thus proposed are the meanes by which according to S. Paul true faith is attained But this priuat spirit quite ouerthrowes all this excellēt order and subordination ordayned by Christ Iesus proposed to vs by the holy Ghost For first it alone without any disposition of hearing without any proposition or preaching of Church Pastours without any authority of apostolicall mission and ordination teaches and directs in particuler euery one man woman or child which is true Scripture which is true sense of it and which is true doctrine collected out of it therfore euery one thus made faithfull by this spirit stands need neither of disposition to heare what is to be belieued nor of preaching to belieue what they heare nor of mission and ordination to secure them of what is preached because this spirit supplies the effect of all both ordination proposition and disposition of hearing therfore all order and discipline all subordination and subiection all sacraments or preaching are needlesse yea fruitlesse in Gods Church As this spirit secures alone so without Sacraments it sanctifies alone As it instructs all in faith so it corrects all in errours against faith And as it is directed by none but God so it is subordinate to none but God alone obliged to none obedient to none it is immediate as they which haue it imagine from God it wil be subiect only to God it will be directed only by God it alone inspires all what they are to belieue alone works all what they are to do and alone secures all that they cannot faile of their end and saluation and so alone to all is all in all that is the beginning progresse and end of all grace and goodnesse Thus is the spirit to them if you will credit them Secondly It alone hath warrant and commission power and authority in whomsoeuer it is whether he be yonge or old simple or wise vnlearned or learned secular or spirituall to examine censure to giue sentence and iudgment in any cause or Controuersy ouer any Pastour or Prelate vpon any Councell or Church particuler or generall present or past late or auncient For as Caluin and Kemnitius for example by the prerogatiue of this their spirit tooke vpon them to censure and correct by their Examine and Antidote not only the late generall Councel of Trent but also the auncient generall Councels of Nice Constantinople Chalcedon and Ephesus yea the whole Church of God and all Doctours in it for many ages togeather as is before shewed so euery bible-bearing Ghospeller who hath got but a tast of this spirit and can but read the Scripture in English will by the same prerogatiue of this spirit assume to himselfe the same authority to examine the same examiners to censure the same censurers and to iudge the spirit of the former iudges yea to examine censure and iudge all Pastours Doctours Fathers Councells and Churches and to determine which of them haue erred what sense of Scripture is to be preferred and what Fayth and Religion is to be imbraced All which as these new Protestant Maisters first practised vpon the ancient Fathers so these their new discipls haue learned to practise the same vpon them their maisters and do as well censure them as they did their Predecessours and that worthily for what they taught and practised against their Fathers is a iust punishment that their children should learne and practise the same against them That it cannot be a meanes of fayth which requirs credible testimonies SECT VI. FIFTHLY this fayth as it is obtained by piously hearing the infallible preaching of Pastours lawfully ordained and sent so also it requires besides diuine reuelation reasons and motiues of credibility forcible to moue the Vnderstanding to accept as probable this doctrine of Fayth thus by preaching proposed and by God reuealed for as before He that giueth credit quickly is light of hart And reasons of credibility such as are miracles sanctity vnity conuersions of Nations and such like before mentioned doe make a true fayth more credible according to that of Dauid Thy testimonies are made too credible But that this priuate spirit cannot giue any such credible testimonies or produce any probable motiue to conuince any one that it is a true spirit of God or a certaine meanes of faith is proued Because it cannot alledge any consent of people and nations nor any authority of miracles to vse S. Augustines words nourished by hope increased by charity and confirmed by antiquity such as confirmed S. Augustine in his faith it cannot alleadge any vnity which it causeth either with the head Christ or with his body the Church not any sanctity which it worketh by works memorable for piety or miraculous for power and vertue not any consent of vniuersality by which it hath been imbraced in all places at all times by all nations and persons no not in ancient time by any persons renowned for holinesse and learning not any succession of Pastours prelates doctours or saints who haue relied themselues their faith saluation vpon it it cannot produce any one euident either authority of holy scripture or any one tradition of apostolicall time or any one practise of auncient Church or any one decree of generall Councels or any one testimony of learned Doctours or any one probable much lesse conuincing argument of reason that either all or any one man must or may settle his beliefe in it interprete the Scripture by it rely his saluation vpon it deduce all resolutions of fayth all questions of Controuersies all doubts of Religion from it and giue peremptory iudgment and sentence of all Pastours and Prelates of all Saints and Doctours of all Churches and Councells of all doctrine and religion according to the suggestion of it which yet the precise Protestāts do both in doctrine professe and in practise performe That it cannot be a
persons and the sinners themselues being only as instruments to effect this sinne himselfe only being the chiefe worker of sinne wherby man hath no power but to sinne no meanes of Christs merits to helpe him out of sinne no benefit of vocation faith or grace possible to cure his sinne and so vpon necessity do what he will he must sinne be damned and go to hell for his sins Out of this doctrine which in expresse wordes is Caluins his fellowes follow many absurdityes both in respect of man who sins and is damned also in respect of God who makes him sinne damnes him In regard of man two absurdities follow the one whereby some are made meere polititians and of no Religion at all but libertines of any another wherby others are made desperate without any hope or care of saluation by any meanes in any Religion at all The first absurdity of Politicians is this God from all eternity hath appointed and determined of vs without any respect of vs or our workes whether we shal be saued or damned If we shall be saued he will saue vs if damned he will damne vs both which as he hath decreed without vs so both he will effect without vs. Infallibly therfore as God hath decreed without vs so shal we be saued or damned do what we can What therefore haue we to do with eternity of saluation or damnation VVhat with fayth or Christ the meanes thereunto but leaue that to God and his ordination let vs follow our temporall commodities and imbrace our sensuall pleasures which are in our power let vs cast off all consideration of heauen or hell and leaue that to God as he ordained disposed and reserued to his owne will and power Thus may they reason that consequently out of the former principle and thus haue both Libertins Politicians reasoned and thereupon inferred that with Catholikes they may be a Catholike with Lutherans a Lutheran with Caluinists a Caluinist with Iewes a Iew with Turkes a Turke and so with any may be of any Religion Vpon this ground sprung Atheisme which acknowledges neither any God nor any religion Paganisme which worships many Gods and is of any Religion Samaritans who made a religion mixt of Iewes Gentills Turcisme which obserues a Religion mixt of Iewes Gentills and Christians Libertines in S. Augustines tyme who made no important difference betweene the Religion of Catholikes and Donatists and many both Libertins and Politicians in this tyme who admit saluation in any Religion and profession and thereby inferre and practise a contempt of all piety and religion a liberty of all sinne and dissolution of life and a carelesnesse of heauen all heauenly cogitations All which as fruit of one tree do by necessary sequell follow out of this doctrine of predestination which the priuate spirit inuented Caluin diuulged Machiauell confirmed and the Diuell by all liberty of sinne and rebellion hath increased and propagated The second absurdity which is of men made desperate by this doctrine which is the mother of desperation is this reason and consequence by which they infer thus I am either predestinate or reprobate if predestinate it auails nothing to liue wel or ill because necessarily I shal be saued if reprobate it auailes as litle to liue well or ill because certainly I must be damned necessarily therefore liue I well or ill I must be saued or damned VVhat therefore need I care or do but enioy my lust and liberty sith neither good life can hinder hell or help to heauen if I be reprobate nor bad life hinder heauen or further hell if I be elect if therefore I be reprobate necessarily shall I be damned what hope therefore can I haue of saluation Thus out of this ground did a Religious man of S. Augustines Monastery in his tyme reason by the force therof foorsooke his Cloister returned to the world liued wickedly and dyed desperatly Out of the same motiue did Lewis a Lands-graue in Caesarius tyme liue wickedly and reason thus desperatly If I be predestinate no sinnes can barre me of Heauen if reprobate no good workes can help me to heauen if I be appointed at a certaine day to dy I can neither by good life make longer my life nor by bad life preuent my death And he was in danger to haue dyed thus if a wise Phisitian had not in his sicknesse by this reason cured his soule If your day be come certainly you must dye if not you need not my help Vpon which the Landsgraue yet pressing him for help of phisicke he further inferred If you can preserue your life by phisicke though your day be appointed why can you not saue your soule by Contrition though your end be predestinate By which reason the Landsgraue saw his errour and was brought to Contrition and confession and that perhaps with better successe then if he had answered as a Diuine might and should thus That if you be predestinate to saluation by meanes appointed by God then certainly you shall be saued if you vse and apply those meanes as by Gods grace you may and if you be reprobate and appointed to be damned it is for your sins freely committed then certainly you shal be damned if you commit these sinnes which you may auoid if you will By which solution as a iust man cannot presume so a sinner needes not despaire but both with feâ—re and trembling ought to worke their saluation howsoeuer by God they be predestinate Thirdly It followes because a man is thus by the decree and hand of God necessitated to do what God hath by his immutable and ineuitable will determined and appointed that he hâ—th no freedome of will freedome I say not of grace as iust by which he is freed from the seruitude of all sin nor of glory as blessed by which he is freed from the miseries of this life both which are in the next not in this life but no freedome of nature by which his wil hauing al things prerequired to do may yet freely do or not do No freedome either in things naturall as to speake or to be silent to walke or stand or in things morall as to giue or not giue almes or in things supernaturall as by grace to loue God or not loue him to sinne or not sinne against God No freedome either of contradictioÌ„ or quoad exercitium by which he may do or not do any action as to moue or not moue or of contrariety and quoad specificationem by which he may prosecute any obiect good as to loue his neighbour or bad as to hate him It followes I say that a man hath no freedome or liberty either of contradiction or of contrariety either in things naturall morall or supernaturall And as man hath no freewill at all in any action which both followes from their positions and they grant so it followes that in vaine is all labour in man either to
THE TRIALL OF THE PROTESTANT PRIVATE SPIRIT VVHEREIN Their Doctrine making the sayd Spirit the sole ground meanes of their Beliefe is confuted By Authority of Holy Scripture Testimonies of auncient Fathers Euidence of Reason drawne from the Grounds of Faith Absurdity of consequences following vpon it against all Faith Religion and Reason The Second Part which is Doctrinall WRITTEN By I. S. of the Society of IESVS Ezech. 23. vers 3. Vae Prophetis insipientibus qui sequuntur Spiritum suum nihil vident Woe to the foolish Prophets who follow their owne Spirit and see nothing Permissu Superiorum M.DC.XXX Tertullian de praescript cap. 4. Qui lupi rapaces nisi sensus Spiritus subdoli ad infestandum gregem intrinsecùs delitescentes Who are rauenous wolues but deceitfull Spirits and senses lying close to molest the flocke of Christ Caluin in 1. Ioan. 41. Multi falsi doctores titulum Spiritus mentiuntur Insurgunt multi fanatici qui se temerè iactant Spiritu Dei praeditos esse Loquuntur priuato suo nomine prodeunt priuato suo nomine proferumt ex proprio sensu Many false Doctours do feigne the title of the Spirit Many mad men do rashly boast that they haue the spirit of God They speake in their owne name they go out in their owne name and they vtter what they say in their owne name TO THE CHRISTIAN READER COVRTEOVS READER This second Part of the Protestant Priuate Spirit like a nevv-borne Infant is at length after long trauaile come to light I may iustly terme it an Agrippa because it vvas hardly brought forth It caused many great and long gripings in the Mothers vvombe in the Conception and Framing but passed difficulties both greater and longer in the Byrth Printing so hard it is for an Israelite among the Aegyptians to conceaue beare such Infants It vvas in danger to haue byn stifled vnder Midvviues hands one vvas long sought for hardly obteyned and farre fetched and yet as a stranger not so skillfull but that many errours are committed If therefore it come to thy vievv maimed imperfect blame not the Authour excuse the Printer Thou vvilt meruaile hovv this second Part gets birth and breath and comes to light before the first The reason is this like to tvvo Tvvins they strugled in the birth and passing the hands of diuers Midvviues this fell to the lott of one more ready and skillfull and so got the precedence of Birth-right vvhich yet in part vvas its due as being first formed composed and that before the other vvas intended For supposing the Aduersary as common knovvne to vvit the Priuate Spirit vvithout discussing the quarrell it assaulted him at the first and so aymed to vvound Heresy in the head But vvherfore then is this called the second the other the first Part Because the matter or subiect so requires this being a Confutation of the Priuate Spirit the ground of all Protestancy the other a Proofe or declaration that the same Spirit is such a Ground to the Protestāts vvhich at the first supposed vvas aftervvard thought fit to be at large proued that therby it may appeare that this Priuate Spirit is by the sayd Protestant Doctrine made not only a Ground but a sole and vvhole Ground of their Fayth and Religion yea that all other true Grounds are for that end by them neglected and reiected Which proofe of being a Ground the order of Doctrine so requiring because it is precedent to the reproofe of the same there fore the other Part though later composed and diuulged claimes the title of the first this of the second Part. In the meane time if this thus hardly brought forth and thus svvadled in the cloutes of many imperfections both of pen and print may giue thee Content thy Content giue Vente and the Vente help on to the birth of the other my hope shal be that as this Part may satisfy thee in the disproofe of this supposed false Ground so the other vvill more satisfy first in the proofe of the true Grounds assigned by Catholikes next in the contempt of the same Grounds vsed by Protestants and that for the establishing of their false Ground vvhich in the first Part is fully performed Of vvhich if eyther the one or both may ground or cōfirme thee in the Truth true Grounds of Truth this thy good shal be the fruite I desire of my paynes and my paynes shall thinke themselues at thy hands sufficiently requited by thy good prayers vvhich I desyre for my selfe and further endeauours all to the Honour of God and good of his holy Church THE CONTENTS Of the Chapters Sections and Subdiuisions of this second Part of the Priuate Spirit as it is Doctrinall and confuted CHAP. I. CERTAINE Considerations of the Meanes of Fayth necessary for the vnderstanding of this Protestant Priuate Spirit Sect. 1. Of six meanes and helps to attaine Fayth Sect. 2. Of the order and necessity of these meanes Sect. 3. How the Protestants want all these 6. meanes of faith Sect. 4. How the Catholikes and Protestants differ in these six meanes and how the Protestants make their Priuate Spirit the only meanes for all CHAP. II. THE Priuate spirits interpretation of Scripture deciding of Controuersies and iudging of Fayth confuted by holy Scripture Sect. 1. Out of the 1. S. Iohn 4.1 S. Paul 1. Tim. 4.11 Act. 20.30 2. Pet. 2. describing this Spirit Sect. 2. Out of 2. Pet 1.20 making the same spirit authour and interpreter of Scripture Sect. 3. Out of 1. Cor. 12.8 prouing the interpretation of Scripture to be a gift gratis giuē not cōmon to al faithfull Sect. 4. Out of Ezech. 13. describing in false Prophets this Priuate Spirit with the effects and punishment of it Sect. 5. Out of Iob 32. declaring in Eliu his friends spirit the manner of proceeding of this Priuate spirit Sect. 6. Out of Tit. 3.10 shewing the Spirit of an Hereticke Sect. 7. Out of diuers places of Scripture condemning the relying vpon our owne iudgment CHAP. III. THE Priuate Spirits interpreting of holy Scripture and iudging of Mysteries of Faith and Controuersies confuted by the testimony of auncient Fathers CHAP. IV. THE Priuate Spirits interpreting of Scripture and iudging of Controuersies confuted by reasons drawn from the difficulty of discerning of Spirits Sect. 1. Of the diuersity of Spirits Sect. 2. Of the difficulty to discerne these Spirits Sect. 3. Of the difficulty and vncertainty of the rules of discerning spirits Sect. 4. Of the subtilty of Sathan in deceiuing by the similitude of spirits Sect. 5. The difficulty to discerne spirits proued by Scripture CHAP. V. THE Priuate Spirits authority to interprete Scripture and iudge of Controuersies confuted by the true infallible authority and meanes of interpreting scripture Sect. 1. What interpretation authority and meanes are necessary and infallible for the sense of Scripture Subd 1. What interpretation of scripture is necessary 2. Who haue authority to make this
to bastaâ—dy it is a worke profitable and I hope worth the labour to descend into a particuler confutation of this Priuate Spirit and by speciall and seuerall kindes of arguments such as are the authority of holy Scripture the testimonies of auncient Fathers the principles of holy Fayth the euidency of solid reason the absurdities both doctrinall and practicall that ensue vpon it and the fruits and effects which haue beene produced by it to lay open the deformity falsity and impiety of this Priuate spirit and to shew the inconueniences absurdities and blasphemies which ensue vpon the making it the whole ground of Fayth the sole interpreter of Scripture and the only iudge of all controuersies of Faith Religion which as is before in the former part shewed all Protestants haue done and yet do For the better performance of which vndertaken taske and the more both orderly to proceed and more clearely to vnderstand the same as in the former part we proued six groundes of Christian and Catholike fayth vpon which it is built and shewed that as the Catholikes do imbrace them all the Protestants do reiect and delude them all so it will not be amisse in this part first before we enter the particuler confutation to propose to the iudicious Readers consideratioÌ„ also six helps or meanes by which ordinarily God vseth to worke true Catholicke fayth in the hart of euery true beleeuer and to shew that as they are all and euery one of them concurring to the true fayth of euery Catholik so they are all wanting to all sortes of Protestants and to their faith and religion whereby both Catholikes Protestants may discerne as well by what kind of causes and meanes true Fayth is produced as vpon how solid a grouÌ„d and foundation the same is builded and so al may the better be enabled to iudge whether of the two Religions that is Catholike or Protestant be not only more solidly grouÌ„ded but also more diuinely produced For which we may note that as these six Meanes or helpes are necessary to Fayth so three of them are necessary in respect of the Obiect belieued and three in respect of the Subiect belieuing In respect of the Obiect the first is the Materiall obiect or articles to be belieued which as they are supernatural and aboue the capacity of our vnderstanding so are they to reason not euident and cleare but obscure both in their verity that they are true and in their reuelation that they are reuealed by God and therefore are by fayth for the authority of God affirming belieued And these are the B. Trinity the Incarnation Resurrection Transubstantiation Iustification Glorification and the rest which we belieue The second meane is the Formall Obiect or motiue why we belieue which is the prime verity reuelation or testimony of God who as he hath reuealed all mysteries that we are to belieue and as we are to belieue them because God hath reuealed them so did he at the first reueale them all to the Prophets and Apostles from whome we are to receaue by Scripture or Tradition all reuelations of all mysteries of Fayth whatsoeuer are by any till the worlds end belieued without expectance of new reuelations by any new spirit for so did Christ himselfe make knowne to the Apostles All which he heard of his Father c. And therupon the Apostles are coÌ„manded to preach the Ghospell to all creaturs And all faithfull are sayd to be built vpon the foundation of the Prophets and Apostles that is vpon the reuelations made by Christ vnto them and by them deliuered by Scripture or tradition to vs. The third Meane is the Proponent cause or condition necessarily required to our beliefe which as an infallible rule and iudge is immediatly to propose to vs the verity certainty both of the articles reuealed and of the reuelation of them for as the articles are aboue our capacity and the reuelation may to vs be doubtfull and both are obscure and as the Scripture and Tradition are not only hard obscure but also mute and vnable either to explicate themselues or expresse to vs the resolution of al doubts which may arise therefore some Iudge or Proponent cause in respect of vs is necessary which must be not only infallible and vniuersall in it selfe and able without errour to satisfy all doubts but also knowne and visible vnto vs that by it we may know the verity of all both articles and reuelation as also Scripture Tradition which proponent cause except God had prouided and left vs he had left vs destitute of a necessary meanes to fayth which is to deliuer and declare to vs what God hath reuealed and so had not prouided vs sufficient helps to attaine to the certainty of beliefe And this is the authority of the Church of God or the Spouse of Christ as afterwards shall be proued And thus are necessary in respect of the obiect 1. the Materiall obiect what we belieue 2. the Formal obiect why we belieue 3. the Proponent cause to assure vs of the verity both of what why we belieue In respect of the subiect who belieues are also necessary other three helpes First a Speculatiue iudgement of the Vnderstanding grounded vpon credible Testimonyes and probable reasons of perswasions which doe make appeare euident to mans natural iudgmeÌ„t that this faith is credible and worthy of beliefe and prudently may be accepted as more credible more worthy of beliefe then any other of Pagans Iewes or Heretikes whatsoeuer though it be not as yet for these reasons belieued as true These euident testimonyes of credibility which according to diuers dispositions doe diuersly moue and perswade some of them one person and some another and which are only humane not diuine and leaue as yet an impression only of euident credibility not of diuine verity as they are in Scripture required Thy testimonies are made credible exceedingly so are they ordinarily to men of reason so necessary to their conuersion that the Will which is not moued but with reason or shew of reason for nihil volitum nisi praecognitum cannot giue consent to any Verity of fayth except it first be perswaded by some direction of these motiues of credibility Wherupon ordinarily those who are conuerted from infidelity to Christianity without some one or other of these motiues may be sayd to be too credulous for qui cito credit leuis est corde He that giueth credit quickly is light of hart as on the contrary they who are not moued by them sufficiently proposed are Stulti tardi corde ad credendum Foolish and slow of hart to belieue and thereby are vnexcusable from sinne but they who with desire and deligence with deuotion humiliation and resignation do endeauour and duly doe enquire seeke out the truth of Religion are by inuincible ignorance excused from all sinne of positiue infidelity vntill
continuance and duration for as it is a priuate spirit in euery one and can continue no longer then the person in whome it is and with whome it begins and ends liues and dyes so it hath no promise of Scripture to endure from age to age from generation to generation from Saboth to Saboth as long as the Sunne and Moone shall endure till the end of the world to the seed and seeds seed for all generations All which are yet promised to holy Church and the spirit of God in it Thirdly it wants immutability and freedome from alteration or change for as we see it changes in euery place tyme and person yea as often as the Moone breeding as S. Hilary sayd of the Arians a monthly yearly fayth and as one of them confesses What to day they hould you know but what to morrow neither you nor they can know in what head of religion do they agree who oppugne the Bishop of Rome if you examine all from the head to the foot you shall almost find nothing affirmed by one which another will not auerre to be wicked the Deuines do dayly differ from themselues coyning a monthly fayth Thus it changes in all doctrines and in opinions of Scripture some affirming this part to be scripture which others deny some inuenting one sense and others a contrary and it so alters from sect to sect from heresy to heresy from Catholike to Lutheran from this to Caluinisme from that to Anabaptisme from thence to Arianisme and so on to Iudaisme Turcisme and Atheisme And as this alteration de facto workes in Protestants so also it hath no promise of constancy that it is a Rocke a pillar a foundation as the Sunne before God as sure as the day and the night that it hath an euerlasting couenant which shall stand for euer and for an eternall glory and not be giuen ouer All which is yet promised to the Church and the spirit of God in it Fourthly it wants Visibility and publike manifestation to vs not only that it is the spirit of God of which before but much more in whom it remaines for as that which is in one cannot manifest it selfe to another so others cannot manifestly know that it is in any one Aske for example the Lutherans who follow Luther and his spirit the Caluinists who follow Caluin and his spirit the Anabaptistes who follow Rotman and his spirit the Aâ—ians who follow Seruetus and his spirit the Libertines who follow Quintinus and his spirit or any Precisian who follow a precise preacher and his spirit how they know that Luther doth enioy this spirit more then Caluin or Caluin more then Rotman or Rotman more then Seruetus or Seruetus more then Quintinus or any one of them more then the Pope and Catholike Church vnder him They can giue no reason more for one then for another shew no cause why they follow one spirit more then another or why they should be persuaded confirmed directed to the fayth of any one more then another This spirit therefore hath not the conspicuity and visibility of being as a tabernacle in the Sunne the Sunne in my light a candle vpon a candlesticke or seauen candlestickes in the Temple a citty vpon a hill a mountaine in the top of mountaines eleuated aboue the little hills that it may be seene and knowne of all the world All which yet are agreable to the Catholike Church and the spirit of God in it Fifthly this spirit wants combination or connexion by which it may combine all faithfull in one bond of Vnity and Concord and so distinguish a true Church from a false a right belieuing Catholike from a deceitfull heretike and a right way to heauen from an erroneous path to perdition It is priuate and particuler in euery man diuerse and contrary in most men It did suggest of old one beliefe for example in Sabellius another in Marcion another in Nestorius another in Apollinaris and Eutiches and it hath suggested of late one in Luther another in Zuinglius a third in Caluin a fourth in Munzer a fifth in Seruetus and aboue 220. in this last age in so many new Maisters and founders of new sects all whose hartes are diuided and like the Aegyptians run togeather against the Aegyptians and by diuision make the kingdome of Christ desolate And yet all of them call this their spirit of the Lord all build their beliefe vpon it all are directed by it in their contrary doctrine and beliefe Aske any one or all of them how they are instructed who they follow by what they are directed all answere by this spirit all appeale to this priuate spirit and yet all want that spirit which keepeth vnity of the spirit in the body of peace which should continue them in one minde in one agreement and iudgement in one hart and soule in one way and path and make them all one as Christ was one in his Father Which spirit notwithstanding resides and dwels in the Catholike Church Sixthly this spirit wants Vniuersality as vnable to resolue all doubts and questions which arise either about Scripture in the obscurity profundity and multiplicity of senses or in the seeming contradictions figuratiue locutions and seuerall interpretations of the wordes the various Texts and reading the many dissonanceâ— of yeares in numbring the different translation of words from the originall or which arise about the mysteries belieued as the vnity of the God-head the Trinity of persons in the Blessed Trinity the person the natures the wills the body the soule of Christ the nature of grace free-will sinne iustification sacraments Church prayer to Saints for the dead Purgatory and thousands such like which this spirit could neuer decide and end either in tymes ancient or of late but with contention it begunne all these differences in contention it proceeded in them and neuer ceased till by contention it consumed it selfe and ended them It cannot sufficiently conuince any one either Pagan or Infidell either Turke or Iew either Heretike or obstinate Person that they are in errour and haue not the spirit of God as well as true Christians It cannot conuert reduce or confirme any to the verity of true fayth who is either ignorant of Fayth or staggering in his fayth or obstinate against faith It can giue no probable reasons of persuasion propose no credible testimonies of inducement deliuer no conuincing arguments of certainty of fayth and doctrine and in effect can shew no grounds sufficient in prudence to persuade any iudicious man to accept as credible the religion of ChristiaÌ„s more then of Iewes Turkes or Pagans therefore it cannot extend it selfe to all Nations enlarge the place of his Tents stretch out the skins of his Tabernacles increase the sea with knowledge sucke the milke of Gentils and be nursed with the
and which was so imbraced in the Primitiue Church that in some places a thousand in other two thousands in others 3000. in others 5000. men and in others as at Ancyra 10000. women professed it in one place and preferred it before the riches and pleasures of the world This precious vertue and pearle is debauched Luxury which is as one cals it the gate to hell the way to iniquity the biting of a scorpion the birdlime of wickednesse and the fountaine of perdition is fomented and increased by this doctrine For who will labour to liue chastly who belieues as they teach that Chastity is impossible and no more in mans power then it is not to be a man that a woman is as necessary as to eat drinke sleepe or sneese that marriage is as gold virginity as dung that all are to be condemned as guilty of murther who do not giue themselues to beget children Who will abstaine from any sensuall lust and brutish concupiscence to which his affection leads him who perswades himselfe that a man or womaÌ„ sins as much in hauing a suggestion or motion of concupiscence though resisted as in consenting delighting or acting the sinne it selfe that it is no more sinne to yield then to resist lust that the sinne is pardoned before hand by vertue of the seale of Baptisme and no more imputed by the meanes of faith then though it had neuer beene committed He surely that is taught this and belieues this and withall that neither this nor any sinne can expell or take away his faith or damne him Infidelity only excepted is foolish if he feare sinne and is senselesse and labours in vaine if he seeke and labour to bridle his concupiscence to mortify his affections to resist his temptations or to restraine or not giue himselfe to all sensuality his heart can desire which freely and fully he may do as by this doctrine he is warranted and secured Surely he that belieues thus as thus he is taught needs not feare any detriment to his soule or any punishment of his sinne or any offence of God what therefore can or at least will restraine him from following his fleshly appetites specially in secret Thirdly Cruelty which how odious it is is by diuers examples before declared with all rage ire and reuenge and the practise of them is by vertue of this doctrine dangerously perswaded for who will not be encouraged to inflict any seuere punishment and cruell tortures for any little offence committed against him who belieues that God ordaines soules to such horrible punishments in hell for no offence committed or forseene to be committed against his Maiesty Who desirous to imitate God will not rather exercise then detest actions of all cruelty and tyranny when he belieues that God is a iudge so seuere cruell and tyrannous that he ordaines and creates men to damnation and sinne and for the same sinne which himselfe commands works in them doth himselfe torment them with those horrible torments of eternall fire in hell Who may not be incited to lay vpon subiects and seruants any command though neuer so heauy and intollerable when they read belieue that God laies vpon al men precepts which are impossible to be performed Who will bridle his rage and fury of passion when he perswades himselfe that he offends Gods as much in resisting as in yielding to it and that neither Gods particular fauour nor his speciall faith and â—ustice is lost nor any sinne shal be imputed or punishment inflicted vpon him for the sinne though in his rage he should kill murder and vse all reuenge vpon his enemies What needs therefore any man to feare or care in conscience what secret murder or villany he contriues or works so he can but auoid the shame or the world or the punishment of the lawes Fourthly Pride which is the sinne which God hates is abomination to God and the begining of all sinne apostacy from God Which is according to S. Gregory the root of all euill and the queene of all vices Yea according to S. Augustine the begining the end and the cause of all sinnes and which makes vs like to the diuels as humility doth to the Angels This pride is by this their doctrine kindled and as by bellowes blowne and set on fire For what a strong motiue to pride and rebellion against all superiours is it for one to perswade himselfe that he is by his priuate spirit immediatly taught of God vnderstands all doctrine reueiled by God needs no instruction or direction from his Pastour but may iudge and censure him yea with him all the ancient Pastours Doctours Bishops and Saints of Gods Church and may preferre his owne priuate iudgment and opinion before the generall Iudgment and doctrine of Gods Church How forcible a perswasion to pride and presumption is it for one to assure himselfe that he is sure of Gods fauour and of keeping it of remission of his sinnes and of perseuerance in grace to the end and that no sinne or offence can separate him from the fauour of God and from heauen yea that he is as iust and perfect as Peter Paul and the mother of God that God fauours him as much as he did Christ and will as assuredly free him from hell and bring him to heauen aâ— he hath done Christ and that without any his labour that he hath as much right to heauen as Christ hath and can be no more damned then Christ can be Which are Luthers and Zuinglius words The assurance of all which cannot but be a vehemeÌ„t perswasion to cause any man highly to esteeme of himselfe and to neglect all humility and feare of himselfe and all care with feare and trembling to worke his saluation By all which is euident that this ProtestaÌ„t doctrine is a great motiue and incentiue to all idlenesse lust cruelty and pride and so to all other vices and a strong impediment to the practise exercise of all contrary vertues and perfection SVBDIV. 4. Bad life 1. In the Common people 2. In the Ministers 3 In the first Reformers of Protestant religion confessed to be an effect of this doctrine WHICH yet that it may more plainly appeare and the more fully by example and practise be conuinced I will produce the open confession of many prime Protestants by whom this fruit and effect of this priuate spirit and the doctrine of it is confessed in their practise 1. In generall of all the common people 2. More particularly of their Ministers and maisters 3. Most specially of the chief founders pillars of their religion By all whose confâ—ssion is made apparent that lewd life wicked works and all licentious Epicurean liberty among Protestants is neither a corruption of the time nor an infirmity of mans nature nor a Nationall vice only nor yet an abuse of doctrine or a defect of good order and discipline but only and truly
be saued by relying vpon Christ only and his grace and merits And that the world may know that they are no Papists nor do put any trust in good works they will not do any good worke at all but insteed of fasting will night day lye bibbing and banqueting instead of praying stand swearing And this kind of life is called by them Euangelicum Institutum the institution of the Ghospell Wigandus a famous man one of the Centurians sayth That the youth among the Ghospellers become dayly lesse tractable more bould to commit those vices which in former tymes men of years knew not Simon Vion cries VVoe vpon Lubâ—cke Hamburge Rostocke for their adulteries fornications drunkennesse vsury lying and all vices and woe to Saxony for keeping such a light of Euangelicall truth in so wicked life and manners So of the rest To all which we will adde Erasmus though not one of their Religion yet esteemed by them as a fauourer a present eye witnesse of them and their life who pronounceth this sentence of them Looke sayth he euery where vpon these Euangelicall people and bring me one whome this Ghospell hath made of a drunkard sober of a â—eacher chast of one shamelesse shamfast I can shew many who are become worse then they were before whom I knew pure sincere and without dissembling the same I haue seene after they gaue themselues to this Euangelicall sect to haue learned to talke of wenches to play at dice to leaue of praying to be most â—mpatient reuengefull of all iniuries vaine viperlike in manners and destitute of all humanity I speake by experience Wherupon it grew to a prouerbe witnesse one of their owne among them that when they were disposed to yield to their natural lust they would say To day we will liue Lutheran like All which is spoken of the Lutherans in Germany For the Protestants of England to omit for breuity other Nations and their life M. Geffrey a great preacher and trauailer confesseth plainely I may freely speake what I haue plainely seene in the course of some trauells and obseruation of some courses that in Flandres was neuer more drunkennesse in Italy more wantonnesse in Iury more hypocrisy in Tâ—rkie more impiety in Tartary more iniquity then is practised generally in England and particulerly in London M. Stubs a like famous preacher who trauelled through all England to see the maÌ„ners of the people after all his iourney pronounceth this sentence As concerning the people I found them in most places dissolute proud enuious malicious disdaineful couetous ambitious carelesse of good workes that for good workes who seeth not that they the Papists were farre beyond vs and we farre behind them In witnesse whereof he recounts what Monasteries Churches Hospitalls Bridges Schooles Colledges and Vniuersityes were builded by Catholickes and pulled downe by Protestants The Puritans in their mild Defence confesse and say VVhat eye so blind that it doth not gush out with teares to behould the misery of our supposed Church I meane the great ignorance the superficiall worship of God the fearefull blasphemyes and swearing in houses and streets and the dishonour of Superiours the pride cruelty fornications adulteries drunkennesse couetousnesse vsuries and other like abominations O be hould and pitty the woefull and lamentable state of our Church in these thinges And thus much of the state of the vulgar and common sort of Protestants in what kind of vertue and perfection this their new Ghospell hath trayned them vp for their deuotion life and manners euen in the first and purest tyme of it For the Clergy the lampes conductours of the rest what and of what note hath beene their life and conuersation in generall both in England and Germany I will for England to auoid both offence and tediousnesse referre the Reader desirous to know theÌ„ to the Owles Almanack made by the Puritans against the Bishops and to the Volume of Saints Pasquill vnto Martin iunior and Pasquill and Marphorius made by Protestants against Puritans all printed the yeare 1589. in Queene Elizabeths raigne and to Doctour Sutcliffes answere to a libell supplicatory where the Puritans are described for their pride malice cruelty couetousnesse vsury gluttony and their chamber cheere and other good matters kept for a rare banquet too shamefull and euâ—dently appearing All conuincing what is their life and manners and all practised insteed of fasting and other godly exercise And for Germany I wil only bring two or three witnesses for the generall to wit Wolfphangus Musculus who speaking of their Clergy saith If they do any thing vpright iust they do it not sincerly with any good intention but obiter by the way as altogeather neglecting that which is to be done by faithful ministers and are so farre from bringing in errours and superstition of doctrine as formerly was done that they do by their manners giue occasion to the people to fall into an indifferency of religion and Epicurisme and into such a neglect of all religion that none neede to feare that by the example of the ministery men should become hypocrites superstitious worshippers of Images and Iustice-workers for from this care they do aboundantly deliuer themselues and others Ioan Wigandus saith that of the ministers many are parasites and flatterers who fraudulently excuse the sinnes of great men and kindle coales of mischiefe by which Polititians do thrust out sincere preachers out of their places and make them suffer more then women in childbed Paulus Eberus saith of them that if we looke vpon the Euangelicall Doctours we shall find that some moued with vaine glory others with enuious zeale others with contentions others with other vices do all destroy more with their wicked life then they build with their true doctrine Which shall suffice for the generality of the ministery For particular persons obseruing that we speake not of the declining and worst age of their Church but of the reforming and best time nor of the vulgar sort of ministers but of their prime men and principall pillars among their reforming ministers nor out of our writers but out of their owne accusation and condemnation of themselues we will in generall looke into the life of some of their principall founders of their Religion and se what life and manners in them their new doctrine did togeather with their reformation beget nourish Al which was ominously foreshewed by prodigious monsters first of a calfe at Friburge in Misnia with a head like to a monkes hood then of a hogge at Hall in Saxony with a shauen crowne like a priest both in the yeare before that Luther cast of his habit and afterwards incestuously conioyned himselfe with one of the nine Nunnes which Koppen enticed out of the Monastery of Nimpsen in Saxony And first for Luther that man of God that light of the world that third Elias that first Euangelist next to Christ
profundity of holy scriptures that though his wit was better his leasure more and his diligence greater yet he might from his child-hood tiâ—l his old age profit in the vnderstanding of them not for that so much of them as is necessary to saluation is so hardly to be atteined but for that when once ones faith is grounded vpon them so many and manifold misteries remaine for the more intelligent proficients inuolued in the words and the maâ—ter that the moâ—t aged witty and industrious may say when he is become perfect then he begins For which elswhere he professes that he is ignorant of more things in scripture then he knowes Therfore only prayer meditation and study will not surfice for euery one to find out the true and certaine sense of euery place of Scripture which for euery one to assume to himselfe would not be a certainty of faith but presumption of pride And the same which is sayd of Prayer Meditation and study may be sayd of skill of tongues conference of originall texts and other places and of consideration of antecedents and consequents of phrases and the like Of which see Stapleton Which supposed the answere to all the former obiections is facile First Dauid did read and study the Scripture but he did it for his priuate consolation and meditation not for his foundation in fayth in which he was before grounded 2. Timothy did read and study them from his childhood but to learne the sense and meaning of them of his Maisters and teachers not to be iudge and censurer of them and that for his instruction in manners not for his doctrine of fayth which he receaued from his Ancestours not from his owne reading of Scripture 3. S. Peter did will them to attend to the propheticall doctrine but not to interprete it according to euery ones priuate spirit and proper interpretation which he forbids saying No prophesy of Scripture is made by priuate interpretation much lesse with a neglect of the rules and grounds of fayth or with a contempt of the Pastours and Superiours of the Church of God preferring its owne before their exposition 4. S. Paul affirmes that we must be built vpon the foundation of the Prophets and Apostles that is not only vpon the written word of the Apostles or Prophets for many had fayth and were Cittizens of Saints and Domesticals of God before any scripture or writing of the Apostles was extant and many built their fayth vpon the Apostles who writ nothing at all but vpon the doctrine and fayth reueiled to the Apostles and by them left by preaching or writing to posterity and as such by the Church proposed to vs. Out of which nothing can be inferred for making the scripture much lesse the priuate spirit interpreting it the sole or sufficient ground of Fayth Againe taking the foundation either for the doctrine or writinges of the Apostles and they who are built vpon it or for principall partes or for the body of the Church we may consider first the foundation of doctrine either in it selfe and so as being the truth reuealed it is the ground of fayth or in respect of vs as by vs it is accepted and so it relyes vpon the Pastours and Prelates of the Church by whome it is proposed to vs as reuealed and for whose authority we receaue it as reuealed Secondly we may consider the Church either as it is the whole body of all faythfull in all tymes especially after the Apostles and so it is built vpon the doctrine preached and written or as it signifies the first heads and directours of it to wit the Apostles and so it is built immediatly vpon Christ and the holy Ghost reuealing to them that doctrin and scripture which they haue left to posterity and which they preach and propose to vs and in this sense the Church that is the Apostles and first Pastours were before the doctrine was either preached or written by them so were the foundation of their doctrine and preaching of it to vs though to the rest of the faythfull the doctrine preached and written by them is the foundation vpoÌ„ which their fayth is built Which answere doth not only cleare the Scripture for hauing any priuate spirit as Iudge ouer it but also declares how the Church is built vpon the doctrine of the Apostles or Prophets taking the Prophets eyther for the writings of the Prophets in the old Testament or for the Interpreters of the Apostles writing in the new and also how the Church in the sense before declared is the ground of the Apostolical and propheticall doctrine reuealed to the Church and the first Pastours of it and by them left to vs who receaue it from them and their authority and so from the Church 5. They of Beörea did search the scriptures whether those thinges were so as Paul declared that is not so that by searching the scripture they did make themselues and their spirit iudge of the Apostolicall doctrine preached out of scripture but so that either being nor yet fully conuerted and satisfyed they would with diligence and in humility enquire further of the doctrine preached which is alwayes permitted and aduised to all for otherwise he that giueth credit quickly is light of hart or that being satisfyed they would as Catholicke Doctours do search out conferre and vnderstand those places of scripture which Paul did alleadge and thereby the more strongly confirme themselues and better satisfy others in Fayth In which as they did proceed prudently and piously and we permit and aduise euery learned Catholike to do the like so they did no more make either their spirit or the Scripture interpreted by their spirit iudge of the Apostles doctrine then if one for searching the testimonyes of S. Augustine which are cyted by Bellarmine should therby be sayd to make himselfe iudge of Bellarmine his doctrine or as one searching the places cited by Caluin to see if they be as they are by him cited should thereby make himselfe iudge of Caluin and his doctrine Which to inferre out of their actions as it is absurd so is it to inferre that the Beröeans made themselues iudges of S. Pauls doctrine out of the Beröeans seeking out the places which S. Paul alleadged 6. Our Sauiour willed the Iewes to search the Scripture it is true but which Iewes to wit those who were learned and how Not so that he would make them and their priuate spirits iudges of Scriptures or the truth found in them but that he would haue them being yet incredulous studiously to informe themselues of him being the true Messias out of those Scriptures which they belieued already to be true and to beare true witnesse of the true Messias which is no more then to persuade any Protestant to read Scriptures Fathers and Catholike authours and out of them to informe himselfe of the verity of Catholike Religion which is to search out
meanes of fayth which obliges all to belieue and accept it SECT VII SIXTHLY fatyh to whome it is by God reuealed by Church proposed and by credible testimonyes conuinced obligeth them to accept it and to giue credit and testimony to it to be directed and ordered by it and to submit their iudgement in obedience of fayth vnto it according to that of S. Paul bringing into Captiuity all vnderstanding vnto the obedience of Christ and as children of obedience receauing grace for obedience to the fayth Whereupon it is sayd He that doth not belieue shal be condemned Because when it is sufficiently deliuered declared what we are to belieue and do they who by negligence do not imbrace and follow it are inexcusable and so deserue damnation And as they who are obliged to attaine to the end are obliged to vse apply the meanes necessary for that end without which the end cannot be attained so because we Catholikes for our part do hould a pious disposition to heare that which is authentically preached and proposed by Pastours lawfully ordained And because the Protestants for their part do hold the motion and suggestion of the priuate spirit to be a necessary meanes for the attaining vnto fayth it followes that as the one is bound to giue audience and obedience to al preaching of Pastours lawfully sent and proposition of Church defining what is to be belieued and practised so the other is bound to heare and obey euery motion and suggestion of this their priuate spirit speaking in them and inspiring them what to do and belieue But that this spirit cannot vnder any precept naturall or diuine oblige any one much lesse all men to accept credit and rely vpon it and to make it their rule and foundation their iudge and vmpier the assurer and securer of their scripture-sense their fayth their religion and their saluatioÌ„ as it is of it selfe more euident so by these reasons it is confirmed First because as it is often before touched no man hath any certaine meanes or ground wheron to build a certaine resolution of the certainty either of this spirit or of euery motion of it that it is of God not of nature or Sathan 2. Because no such precept is intimated in any Scripture Tradition Councel or Church-command 3. Because it would follow that men should be obliged to belieue and follow spirits contrary and motions of them contrary and so senses of Scripture contrary Fayths and Religions contrary and opinions of saluation contrary for as Luther had one spirit and one motion of it Caluin another spirit and a contrary motion of it Osiander a third spirit and an opposit motion of it so â—n like manner Swenkfeldius Rotman Seruetus Quintinus Dauid-george Moore Hacket and an hundred more Sectaryes had euery one of them distinct spirits and contrary motions of them in the sense of Scripture which they expounded in the articles of their fayth which they belieued and in the certainty of their saluation vpon which they presumed so euery one being obliged to belieue and follow their owne spirit the motion of it in the Scripture-sense fayth and saluation diuers should be obliged to belieue and follow contrary spirits and contrary motions of contrary spirits and so contrary senses of Scripture contrary faithes and religions and contrary certainty of saluation which is as absurd as in religion absurd may be Also because as the wind blowes so the spirit moues sometymes one way sometymes another sometymes to this thing sometymes to to the contrary suggesting now one meaning of Scripture now another now one Fayth then another and sometymes doubts of all Faith and suggests no fayth at all often dispaires of all grace and leaues no hope of assurance of any saluation at all It would likewise follow that men should be obliged sometimes to belieue no fayth at all sometymes to dispaire of all grace goodnes and saluation and sometymes to haue as deep a conceit of their damnation as other tymes they haue of their saluation Whereby still following a wauering spirit and tottering motions of it they should wauer and totter betweene vncertaintyes and contrarietyes and remaine alwayes vncertaine in themselues and contrary to others and so be like Cloudes without water carryed with euery ayre like waues of the Sea tossed with euery wind foaming out their owne confusion like wandering stars to whome a storme of darkenesse is reserued for euer And thus much of reasons drawne from the nature and properties of Fayth which may suffice to conuince that this priuate spirit and the motion of it are so farre from being any necessary meanes of Fayth and Religion that they cannot so much as consist with any but are opposite to all true Fayth and Religion THE PRIVATE SPIRITS AVTHORITY To iudge of Fayth confuted by circular absurdities which follow thereupon in the groundes of their Fayth CHAP. VIII Of the nature of a Circle and the differences of Circles SECT I. NOTHING doth make more plâ—ine to a plaine vnderstanding the absurdity of this priuate spirit then the absurdities which doe follow vpon it against both faith reason These absurdities are of two sortes The one Circular inuoluing an absurd manner of proofe proceeding by way of a Circle condemned by all principles of Philosophy and Diuinity The other Doctrinall as we may tearme them inferring a doctrine absurd and dissonant from all principles of Fayth piety and reason In this Chapter we will shew the Circular absurdities in the next the Doctrinall which doe follow vpon this priuate spirit and the Protestants doctrine taught by it For the Circular absurdities we may note 1. Of a circle what a Circle and a Circular proofe is 2. The difference betweene a circular proofe lawfull vnlawfull 3. therby iudge and make an estimate of the Catholike and Protestant mutuall obiection the one against the other in this kind First therefore Aristotle in his demonstrations hauing proued that in euery demonstration we must come to some principles or propositions imediatly knowne of themselues and not demonstrable by another medium or proposition disproues two sortes of Philosophers the one affirming that there can be no demonstration of any thing at all the other contrariwise affirming that there may be demonstrations of euery thing eueÌ„ of the first principles or propositions which by a circular demonstration say they may be demonstrated by the conclusion as the conclusion is demonstrated by the premises admitting therby a Circular demonstration of the conclusion by the premises and of the premises againe by the conclusion This latter errour of Circular proofe he coÌ„futes by three reasons 1. Because it would be petitio principij or the begging of the question which as before in his former bookes of Resolution he resolued was when the medium or proposition prouing any thing is either the same which is to be proued or more obscure or as obscure or