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
who receaue both the old and new Testament but interpreted according to Mahomets Alcaron and also by all Heretiks who seek to fill their books not oÌ„ly with words of Scripture but sayth Vincent Lyrin with thousands of testimonies thousands of examples thousands of authorityes out of the Law the Psalmes the Prophets the Apostles which expounded after a new and ill manner would thereby throw downe soules from the tower of Catholike fayth to the pit of wicked heresy being as our Sauiour sayth of them false Prophets or teachers who vnder the garments of sheep that is sayth Vincent Lyrin the wordes of the Prophets and Apostles are rauenous VVolues infesting the fold of the Church and deuouring the flocke of Christ and saying Christ is heere or there that is as Origen expounded it in this or that text of Scripture who thus transfiguring themselues into the shew of Apostles or preachers of Christ do labour to transfer the people into another Ghospell who depraue the Scripture to their owne and others destruction And by the wordes of the Law sayth S. Ambrose impugne the Law and do frame a false sense of the wordes of the Law that they may confirme their owne peruerse opinions by the authority of the Law Against al whome we may note the wordes of S. Hilary saying That Heresy is about the vnderstanding not the text of Scripture the sense not the words is the sinne And of S. Hierome That the Ghospell is not in the wordes but the sense of scripture not in the outward rine but in the inward marrow not in the leaues of wordes but in the root of the sense SVBDIV. 2. Who haue authority to make the Interpretation of Scripture SEcondly this sense and meaning of scripture because it is not facil and easy to be knowne to all by reason of the great obscurity in the wordes the great fecundity in the sense and the great profundity in the mysteries or articles belieued which cannot by euery one nor by any one without the assistance of the same spirit which penned it be vnderstood therfore is necessary some authentical certain and infallible authority for the true vnderstanding of this authenticall certaine and infallible sense of scripture This authority because it is in the Catholike Church chiefly in the Pastours and Prelates of the same for the better gouernement of it in true doctrine vpon whom God hath bestowed the infallible assistance of his holy spirit as is afterward proued therfore their authority is necessary for the finding out the true and certaine sense of scripture Whensoeuer therfore the chiefe Pastour or Pastours of the Church vsing the meanes for it appointed of which in the next proposition do either ex Cathedra or in a Councell confirmed approued or by a generall consent propose deliuer and declare any sense or exposition of scripture as true and to be belieued as an article of faith in any controuersy against heretikes then is that sense to be receaued for their authority as authenticall certaine and infallible From whence ensues that though in matters of Philosophy and reason we must rather attend what is said theÌ„ by whome it is said and respect rather the force then the authority of the person who sayes it yet in matters of faith we must first respect them who preach and the authority and commission of their person and by it iudge of their doctrine preached For if the person be lawfully sent if he haue lawfull commission if he be a lawfull pastour not deuided by heresy or schisme from the whole body then the people are to attend to him and for his commission to receaue his doctrine but if he want mission commissioÌ„ if he teach of himselfe and his owne authority if he produce the doctrine not of the Church-proposition but of his owne inuention let him teach what he wil proue it how he wil he is not to be heard nor belieued by the common and vulgar people to whom it belonges to be obedient subiect to the authority of their Pastour not to iudge of the verity of his doctrine more then in generall whether it be consonant or dissonant from the vniuersally receaued doctrine of the Church for they are to obey their Pastours to remaine in the same rule in the faith first deliuered in that which they heard from the beginning to auoid profane nouelties of words not to receiue any other Ghospel or doctrine but that which they learned and receaued from the beginning leauing the particulars to the testimony of others either equal to their pastour in function or superiour to him in authority Which point is to be noted against the Manichees of old and the Protestants of late who respect not the authority of the Preacher but the force of his reason attend not to the commission of the Pastour who he is that teacheth but to the plausibility of his doctrine what it is and how far it is pleasing to their priuat spirit disposition or iudgment SVBDIV. 3. What meanes are to be vsed to make this Interpretation and of foure Rules of infallible interpreting of scripture Thirdly The meanes which are to be obserued vsed and followed by these Pastours or Prelats for the securing vs of this true sense of scripture are these 1. The rule of faith that is the Catholike and vniuersally receiued doctrine of faith and piety which was deliuered by the Apostles receiued by posterity 2. The generall practise or obseruatioÌ„ custome or tradition of the whole Church in pointes where the doctrine is not certaine 3. The auncient exposition or consent of the holy fathers and doctours of the primitiue Church where the former do not appeare 4. The decrees and definitions of the Councels either generall or prouincial approued by generall and the conformity to them in all expositions doubtfull Thâ—se are as so many rules or conducts according to which the certaine and authenticall sense of scripture is by the Pastours of gods Church to be squared and guided First that the rule of fayth is to be presupposed obserued and followed in the finding out the true sense of scripture is proued 1. This rule of Fayth is by S. Paul who often doth mention it called sometymes a rule which bringeth peace VVho haue followed this rule peace be on them Sometimes a rule in which they are to remaine to auoid dissentions Let vs remaine in the same rule that we may iudge the same Sometymes his rule which he deliuered to them and by which they are to increase in fayth Your fayth increasing according to our rule Sometymes a reason of Fayth according to which is giuen the guift of prophesy or interpretation of scripture Donations or prophesy according to the rule of Fayth And in effect it is no other but the doctrine they receaued the fayth preached through the whole world the disposition
oecumenicall Councels all of impartiall and authenticall authority which they do not And by this Catholiques are more secure of the true sense of scripture then they haue their faith better grounded vpon the scripture then they and haue their spirit better warranted by God more secured that it is from God and surer combined with the spirit of the auncient Catholicke and Apostolicke Church with the spirit of the holy and learned Doctours and Saintes of God with the spirit of the generall and receiued Councels of Gods Church none of which they haue And by this we haue our beliefe grounded vpon a certaine infallible authenticall sense of scripture which they haue not And thus much of this priuate spirit that it cannot be a fit and certaine Rule or meanes truly and infallibly to interprete the holy scripture THE PRIVATE SPIRITS AVTHORITY To iudge Controuersies of Fayth confuted by Reasons drawne from the nature of a Iudge of Fayth CHAP. VI. The properties of a Iudge of Fayth SECT I. THOVGH the Iudge of the sense of Scripture and of controuersies of faith be all one and therfore that which hath beene spoken of the one might also suffice for the other yet because faith extends it selfe larger then the scripture because the true Iudge of faith from the false may be the more clearly discerned the functiōs of this priuate spirit may be also more plainly confuted therfore I adde in this Chaprer these reasons drawne from the office of a Iudge of Controuersies to shew the insufficiency of this spirit to be a iudge of thē In which we may note for this iudiciary power and authority 1. What it is and what properties and conditions it requires 2. In whome it is and who are to exercise this authority 3. How it is to be ordered and what rules are to be followed in the exercise of it which being distinctly and fully considered the inability and insufficiency of this spirit to make a Iudge of faith will more clearly appeare First therfore we may note that as in a temporall Common-wealth where contentions arise offences are committed and tittles are questionable that besides the lawes established there are necessary also Iudges to determine causes to decide titles and to punish offences so also in the spirituall Common-wealth of the Church where controuersies are of a higher nature questions no fewer in number and the offences more grieuous in quality some personall Iudge or iudges are no lesse yea more necessary to discerne verity in all doubts to establish vnity in all contentions and to punish obstinacy in persons who offend Some Iudge therfore is necessary as well in spirituall causes as in temporall as well for matters of doctrine as of iustice and as well in pointes of faith as of manners This Iudge because all faithfull belieuers are obliged to belieue and obey his sentence as true and iust though not in consequences appendixes of faith yet in materiall and substantiall foundatitions of faith though not in schoole questions pulpit conceites which infringe not the solidity of faith yet in maine articles and principall mysteries of faith vpon which is cōposed a complet edifice of true religion though not in probations and allegations for the proofe of pointes of faith yet in the determinations and conclusions of the points or articles themselues though not in case when is intended only to confirme the weake to satisfy the curious or to confound the proud yet in case when is intended to condemne any doctrine as heresy vnder anathema and to declare and define expresly for the common and publicke good of the whole Church any verity of doctrine formerly by the practise of the Church receaued or by the assent of the faithfull at the least virtually belieued Because I say all faithfull are obliged to belieue and obey this Iudge and his sentence in pointes and articles substantiall defined and concluded by sentence definitiue against heresy for the good of the whole Church therfore it is necessary that this Iudge vpon whome depends the verity of beliefe and the saluation or damnation of so many who by a true or false faith are saued or damned haue these properties or conditions in him in his authority 1. That he be visible and manifest in person so that he may know and be knowne heare and be heard speake and be spoken vnto and therby haue a publicke Court giue publick audience examine publicke causes pronounce publicke sentence betweene parties who contend and in contentions which are debated 2. That he haue power and authority warrant and commission to giue Iudgment pronounce sentence and to compell parties to obedience and performance 3. That he haue warrant of infallibility in this his sentence that he cannot erre or determine errour deceaue or be deceaued in this his verdit corrupt or be corrupted by partiality in his iudgment All which are as it were essentially necessary for this iudge for if he be not publicke knowne in person others cannot haue accesse to him nor he vnderstand the causes of others if he be not certaine and infallible in his sentence he cannot determine matters of certainty nor can others be secured by him if he want authority and power to oblige and compell he cannot end the controuersy and establish peace and vnity in the Church which is the end of his iudgment Further because this Iudge is to haue this infallible authority and that all are obliged to rely vpon him and his iudgment that he may the more securly proceed in his iudgment and others more confidently rely vpon it therfore he must haue some Rule likwise infallible and certaine by which he may be directed in his iudgment and some solid foundation vpon which he may build his definitiue sentence This rule or foundation because it is to be a rule ground of iudgment and that for persons in number so infinit and for causes in substance so important therfore it can require no lesse then these and such like properties for the solidity of it and the security of iudgment by it In respect of it selfe 1. That it be so certaine infallible that it can neither deceaue or be deceaued 2. That it be so continued and not interrupted that it cannot decay or perish 3. That it be so firme and immutable that it cannot be changed or corrupted In respect of the persons whom it is to direct 4. That it be so knowne and visible that it may be discerned by all sortes who haue need of it 5. So markable notable that it may be a signe distinctiue to distinguish true from false beleeuers 6. So necessary and important that without it no certainty can be had 7. So vniuersal general that it may satisfy all sortes of people Iewes or Infidels Heretikes or Catholikes yong or old vnlearned or learned In respect of the matter or mysteries which are to be determined 8. That it be so fundamentall that
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
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
and found and that by industry and reading of the words and text the spirit is to be found Whereupon they make the words of scripture as they are heard or read not only the organ or instrument of faith as much as wee make the Sacrament instrument of grace but also the sole instrument which with diligence read or heard they prescribe as the only meanes to receiue faith and saluation For first as a man consists of body and soule and the body of it selfe being senslesse dead is the inferiour â—â—rt the soule being life and giuing life is the principal part without which he is not man So the Scripture consists of the words or text which is read or heard and is only the body barke or couering of Gods word and of the sense and meaning which is vnderstood belieued and is the life soule and substance of the scripture Now the words as they are written or spoken consisting of letters syllables words are dead without life and common to Gentils Iewes and hereticks with the faithfull yea in the same manner as the law is called a law of sinne so are they by S. Paul said to Kill to be ministration of death Because according to S. August the letter read and not truly vnderstood or not performed is occasion of heresy and sinne some gathering out of it as out of the flower poison of heresy like the spider others hony of faith like the bee The sense and meaning as it is truly vnderstood belieued which is properly the word of God is an effectuall meanes more piercing theÌ„ any two-edged sword an operatiue vertue to saluation but to whome to all that belieue And to whom it is so proper that it is by faith only conceaued and attained and by faith only belieued vnderstood Secondly As the bare letter words and text of scripture without true sense are not the word of God so they do not containe the spirit of God or the holy ghost in them neither is the holy ghost thus inherent resident or to be sought found in the scripture but in the hart and soule of the writers of scripture that is the Prophets or Apostles in whom as it did remaine and dictate to them what they writ so did it reueale and manifest to them the true sense meaning of the same though perhaps not alwayes the whole complete meaning and all senses of the scripture for by reason of the fecundity of senses in Gods word many or al of them were not according to S. Augustine alwayes reuealed to the same Apostles or prophets but some reserued to the authour of it the holy ghost it selfe And as the spirit of God is not inherent or resident in the bare words sillables or text of scripture so the spirit or spiritual true sense of scripture is not to be sought or found only in or out of the bare words and their grammaticall signification but out of the rule of faith expounded according to the Ecclesiasticall and Catholike doctrine of beliefe Not by humane labour and industry of study but by the meane of faith and diuine reuelation For the words are translated into other languages different from that in which they were originally written and haue diuers and various significations and senses as litterall moral allegoricall and anagogicall and are by seuerall expositions drawne to suport diuers seuerall yea contrary faithes and religions Also great labour diligence and study haue beene vsed by many men of great wit learning and knowledge in the expounding seeking out the true sense of scripture who yet haue beene so far from finding it as that they haue inuented many false and heretical meanings and therupon grounded many wicked and damned heresies Out of al which it doth follow that the words of scripture and the diligent and frequent reading or hearing of it are so far from being a necessary meanes of faith much lesse the sole whole meanes to it that faith is a meanes necessary presupposed to the vnderstanding of scripture For if the scripture consist not in the words and letter only but in the sense vnderstanding principally and if the sense depend not vpon the bare words but vpoÌ„ the Ecclesiastical catholicke rule tradition of faith as is proued then must faith be prerequired as a help and meanes to find out the true sense of scripture And they who will read scripture must bring faith with them as a help and meanes to vnderstand the scripture and not ground their faith vpon their reading of scripture which being diligently read though it may serue to coÌ„firme and nourish faith in ones selfe or to illustrate and defend it to others and in both being according to the rule of faith interpreted a light to direct them in the way of piety and to enflame them with the heat of Charity yet it can neither be a first and firme ground to cause and produce first and certaine faith in any for a man must bring faith to belieue it nor a sufficient meanes to resolue all points of faith necessary to saluation as besids other reasons the practise of so many heresies diuided pretended to be grounded all vpon it doth conuince and the experience made for example of three persons Iews Turks or Pagans all ignorant of Christian religion all turned to a bare text of the bible all willed to seeke out and resolue in particular articles formerly or presently controuerted in Christian religion will no doubt by their seuerall contrary resolutions confirme the same And thus much of the rule of faith as a necessary meanes of expounding scripture The second meanes of expounding the holy scriprure is the generall practise or obseruation the publike Custome or tradition of the whole Church in the exercise of any religious seruice or worship or in the practise of any sacrifice sacrament or ceremony in which as the Church it selfe cannot erre so it may be a guide in expounding the scripture to keep others from errour that where the doctrine of the Church is not euident there the practise and obseruation of the same may serue This practise we will proue by the practise of the chiefe Doctours in Gods Church for by this did the ancient Fathers expound many places and conuince many Heretikes By this practise admitting the lapsed to pennaÌ„ce did Epiphanius conuince the Nouatians who reiected them By this practise of saying Glory be to the Father the Sonne and the holy Ghost did S. Basil conuince Origen about the deity of the holy Ghost vrging his owne practise with the rest against Origens owne doctrine against the rest By this practise of baptizing in the name of the Father the Sonne the holy Ghost did Theodoret conuince Arius who denyed the equality of the Sonne with the Father By this practise of exorcising breathing vpon Infants in the SacrameÌ„t of Baptisme did
S. Augustine affirme the Bishops of Palestine to haue expounded that of Rom. 5. in whome all sinned of originall sinne deriued from Adam by propagation not imitation only By this same practise of the Church praying for the conuersion of Infidels and perseuerance of the faythfull did he proue against the same Pelagians grace of predestination and perseuerance By the same practise did he reconcile those places of Scripture of eating all that is set before vs and of not eating with sinners And to omit many other by the same practise of the Church not rebaptizing them baptized by Heretikes did he refuse to adhere to S. Cyprian and his opinion and confuted him and all the Bishops of Africa Cappadocia Bythinia and the rest who maintained the contrary And to conclude by this practise which he had learned publikly Eusebius did also alleadge Iustinus Miltiades Tatian Clemens Irenaeus Meliton and others against Artemon The same that did these Fathers did also the generall Councels The first Councell of Nice by the testimonyes which they had from the Fathers witnes Athanasius did decree against Arius The Councell of Ephesus following the confessions of the Fathers sayth it selfe and alleadging sayth Vincent Lyr. in particuler Most of the East and VVest Doctours as Maisters Confessours witnesses Iudges held their doctrine followed their counsell belieued their testimony obeyed their iudgment and so pronounced their sentence of fayth against Nestorius The Councell of Calcedon following sayth it selfe the holy Fathers the faith of the Fathers the exposition of the Fathers doth determine what is pious and Catholike fayth against Eutiches The sixth generall Councell witnesse both the letters of Pope Agatho and the Synode it selfe doth produce the testimonyes of Fathers for the exposition of scripture and thereby condemned the Monothelites The seauenth generall Councell and the second of Nice doth the same witnesse the letters of Pope Adrian against the Image-breakers And the Councell of Vienna witnesse the letters of Pope Clement in their definitions So that all antiquity whether in priuate disputations or in publike definitions hath alwayes vsed the testimony of Fathers as a meane in declaring the authenticall sense of scripture against Heretikes The fourth and most infallible meane of expounding the Scripture is a Councell either generall or prouinciall confirmed by a generall in which whatsoeuer is not obiter by the way nor as a proofe only but on set purose and as a conclusion or definition deliuered and defined that is without all question or examination to be receaued as a certaine infallible and authenticall sense of scripture Which to omit all testimonies before cyted for the authority of Councels is proued by the practise of the faythfull in all Councels for in the Nicen Councell were many places of scriptures for proofe of the consubstantiality of Christ produced and discussed and the Orthodoxe Fathers vrged and pressed diuers Texts of the same The Arians answered and interpreted them and vrged likwise many against the same The conclusion was the Fathers of the Councell preuailed and concluded both the doctrine of Christs diuinity the sense of the places of Scripture alleadged for it This definition was to all posterity so forcible that though the Arians vsed all force of temporall power which afterward was wholy for them though they summoned as Athanasius saith aboue ten Coūcels or Conuenticles against that one though they sought in a Councell at Hierusalem to restore their Bishops deposed and in a Councell at Antioch to bring in a new forme of faith couched in words not vnlike to the Nicene forme and in a Councell at Smirna did affirme craftily the Sonne to haue beene before his mother and before all times and not a creature like to others though in the Councell at Ariminum they deceaued many Catholicke Bishops and cunningly obtruded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like substance for the same substance which in greek differed only in a letter though they sent Legates into Italy France and al places with faire shewes and promises of vnion of subscribing and of submitting themselues but cunningly and disemblingly as the Protestants did at the first and chiefly Melanchton Bucer about Transubstantiation yet to all posterity and succeeding ages those places of scripture haue euer beene receaued and beleiued in that sense which the Councell then interpreted and vrged them so that that Councel hath beene a rule euer since for the exposition of them to all faithfull and true belieuers in Christ In like manner in the Councell of Ephesus hauing discussed diuers places before controuerted whether they were spoken of the natures or persons of Christ resolued that they were to be vnderstood of plurality of natures not persons in Christ And though Nestorius the eloquent Patriarch of Constantinople and many Bishops with him withstood the Councell and though Theodoret the most learned Catholicke Bishop of that age long opposed S. Cyrill about the same yet the authority of the Councell so far preuailed both then and euer since that all faithfull euer after haue alwayes receaued expounded them in the same sense as true and condemned the contrary as false And the like might be produced of other places for the humanity of Christ against the Manichees and Apollinarists For his two natures against the Eutichians and Monothelites For the holy Ghost against the Macedonians Eunomians And so for transubstantiation against Berengarius and the Sacramentaries which for breuity are omitted And thus much of these foure rules or meanes to wit 1. The rule of Faith 2. The practise of the Church 3. The consent of Fathers and 4. The decrees of Councels by which the Pastours and Prelates of Gods Church are to be directed and vpon which we may infallibly rely for any true certaine authenticall infallible sense of scripture There be other helps which are good and profitable as the consideration of the antecedents and consequences of places the conference of one place with another the obseruation of Scripture-phrases and the skill examination of the originall texts but because they are neither certaine nor infallible but only probable yea often doubtfull and somtimes deceitfull nor yet proper and peculiar to Christians but cōmon to Iewes Pagans Heretiks and all sortes and also not to our purpose for the present therfore we will omit them and shew that the priuate spirit which the Protestants most insist vpon and which we vndertake to confute neither is nor can be any certaine and infallible meanes of interpreting scripture as they do both in doctrine and pactise mantaine That the priuate spirit cannot haue this infallible authority and be this infallible meanes SECT II. THESE being supposed for the finding out the authority certaine and meanes necessary for true interpretation of holy scripture it remaines to be proued that the priuate spirit of euery particular man neither hath in it any certainty or authority nor yet
for the faith of the ghospel but it is a spirit of dissentiō which comes in his owne name speaketh lies of it selfe leadeth disciples after it selfe and seeketh as a thiefe to kill and destroy And if the spirit of the hearer be not conformable to the teacher then it is not a spirit of God nor of truth because he who is borne of God heareth the voice of the spirit and to heare the voice of vs saith S. Iohn that is of the Pastour is a signe to discerne who knows God and who hath the spirit of truth not falshood But if he on the contrary do follow a stranger do heare the voice of strangers do harken to a Prophet who ariseth and saith let vs follow strang Gods whom thou knowest not that is new Pastours vnknowne who they are or whence they come it is a signe of a spirit which followes not God nor is directed in truth Therfore the spirit of God is not a spirit priuate and singular by it selfe but a spirit common and generall to all the faithfull vniting the sheepheard with the flocke and the flocke with the sheepheard both in the fold of Iesus Christ in vnity of one spirit and faith Thirdly Because this priuate spirit is not only euill but also most vncertaine and fallible for it is vncertaine in whom it is whether in Luther Caluin Seruetus or Rotmā and why not as well in Bellarmine as in any of them It is vncertaine to him who imagines he hath it whether it be the spirit of God of nature or of Sathan and most vncertaine altogeather vnknowne to any but him who challengeth it It is vncertaine whether that sense it suggests be the certaine meaning of the holy Ghost or the inuention of ones owne braine It is vncertaine whether those interpreters of scriptures which follow it and others who follow them as Caluin Luther Osiander Beza or others do expound the scripture in the sense of the holy Ghost or of their owne It could not accord the Lutheran Deuines of Saxony in the Conference at Altemburge 1568. whether the scripture was to be receiued as interpreted by Luther only as the Duks Deuines of Iene Lipsia prescribed or as by Luther and Melācthon also as the Electours Deuines of Wittemberge resolued It could not agree Luther Melancthon with Zwinglius Oecolampadius at Marspurge 1529. about the sense of these words Hoc est corpus meum whether they are meant properly or figuratiuely It could not combine in vnity at Wormes 1557. the twelue Catholicke Doctours with the twelue Lutheran about many points of controuersy nor the Lutheran Doctours among themselues of whom seauen the maior part excluded fiue the lesser that is Amsdorpius Gallus and others the rigid Lutherans It cannot pacify to this day the dissentions about the sense of scripture betweene the Lutherans Swinglians Caluinists Vbiquitaries Osiandrians Swenk feldians Trinitarians Puritans Familists Anabaptists and others in number infinite and in contention vnplacable So vncertaine it is in all so vncertaine it leaues all Fourthly Because it is not only false and vncertaine in expounding the scripture but also it is opposit to the spirit and iudgement of the whole Church of all generall Councels and of all auncient Fathers reiecting and condemning them and preferring it selfe in euery preacher or Parochian before them It will in euery vnlearned Protestant with Caluin examine all the spirits of all men according to the rule of the word of God it selfe I say will examine and iudge them It will with Luther affirme and stand to it also that it will permit none to be iudges but all to be obedient to it It will with Whitaker resolue that all iudgment of Fathers Councels and Church is only humane and only its owne is diuine of which contempt of Fathers and Councels see the first Part Chap. 5. Fifthly Because it is not only false fallible opposite to the spirit of Gods Church but is the very author and supporter of all heresies as Stapleton well notes saying Out of this priuate spirit to which they stand stifly for the exposition of scripture haue issued and flowed all the stincke of heresies and new opinions which haue infected the whole world And indeed as euery hereticke diuided himselfe from the Church and forsooke the spirit of it so by his new spirit he inuented a new heresy of his owne and sought to draw people after him All which both concerning heresies rebellions shal in the third Part at large be demonstrated Sixtly Because all the partes and properties of an infallible Iudge are wanting in this spirit as shall appeare in the next Chapter And thus much against the priuat spirits authority of expounding scriptures by reasons drawne from the obscurity fecundity and profundity of scripture and from the falsity fallibility and vncertainty of this spirit Out of which it doth follow first that since the Protestants build their saluation only vpon faith and their faith only vpon the scripture and the scripture and the sense of it only vpon the spirit which is so vncertaine fallible and doubtfull therefore their whole faith and state of saluation is very vncertaine fallible and doubtfull as builded vpon a ground so vncertaine fallible and doubtfull 2. It followes that they who in shew rely so much vpon scripture who extoll it so much read it so diligently seeme to be so cunning in it and to build so much on it do not indeed rely build vpon the scripture but vpon their owne spirit or conceit by which they set vpon the scripture what sense they please and draw the sense to what doctrine they please and make the doctrine to serue to what times and turns to what ends and vses they please 3. It followes that the Catholikes whom the Protestantes so much accuse of neglect of scripture do more solidly safely rely on it then the Protestants do and do with more security and certainty ground their faith vpon it then they do for the Catholikes receiue the scripture as the word of God as much as they more parts of it then they they reuerence it as much as they and haue kept it from corruption longer then they They ground their faith and beliefe vpon it as strongly as they did the same before it was knowne to them yea deliuered it to them and to many mo besides them For the true sense and right vnderstanding of it they do not rely vpon euery mans priuate spirit or conceit as they do but vpon the iudgement of the Church infallibly assisted by the holy ghost vpon the testimony of the catholike and apostolicke rule of faith vpon the conformity of the auncient practise and obseruation of the Church vpon the generall consent of the holy and learned Fathers and doctors of auncient time vpon the infallible decrees of general and
and the Parlament ordaines all which are against vnity and certainty of al faith and religioÌ„ Lastly it would follow that for 300. years after Christ wheÌ„ the Emperours were pagan and not Christian either pagans must be iudges and deciders of the true sense of scripture and of all controuersies of faith or that there was for that time no iudge of them at al also when Princes become hereticks as Constantius and Valens did or Apostata's as Iulian did that either true Christians should be obliged to obey and follow Pagans Apostata's as iudges and vmpiers of their faith or else that they by falling into heresy or apostacy should loose their regall power and authority and subiects should be freed from their duty and obedience to them None of which our Protestants will admit as being indeed too too absurd The Lay-people cannet be this Iudge SECT IIII. FOVRTHLY that this infallible authority is not in the lay people and priuate persons of the Church is proued 1. Because they want knowledge and vnderstanding to discusse and penetrate either the articles which are belieued or the meanes for which they are to be belieued as being for the most part men simple and vnlearned for which cause they were neuer admitted to any Councels as Arbitrators or Iudges of faith but alwaies directed by their Pastours in their obedience to faith 2. Because they haue no warrant or commission giuen them for this end either expressed in any Scripture or approued by any Tradition or practise of the Church or mentioned by any testimony of Fathers or Councels therfore are not to assume or exercise it till they proue it 3. Because of al sortes they are the most fallible vncertaine and vnconstant in their opinions and practises and therfore are left alwayes to be ruled ordered as the people are in the temporall common-wealth not to rule and gouerne as Magistrates and Iudges 4. Because it would follow that all should be Iudges Pastours to determine none should be subiects to obey or sheepe to be fed that the Church gouernment should be Democraticall of people which of all is the worst that euery maÌ„ should haue a religion of his owne without any vnion with any or subordination to any that the people should preach and minister Sacraments as well as Priests or Prelates should excommunicate censure and punish one another as well as Bishops make decrees for faith and manners as wel as Councels In respect of all which inconueniences and absurdities which are so many testimonies against this authority of the people our Sauiour did speake to the people in parables and without parables he did not speake to them but to the Apostles and Pastours he gaue knowledge of the mysteries of the kingdome of heauen To the people he spake of things easy and publicke as their sins and vices vertues good life but to the Apostles and that separated from the people of his death resurrection the holy Ghost the day of iudgment and such like mysteries With the people he did conuerse before his death not after his resurrection he manifested not himselfe to all the people but to the Apostles as Pastours and witnesses preordained of God he appeared after his resurrectioÌ„ did eate and drinke with them and commaunded them only not the vulgar sort to preach to the people To the people it is said Obey your Prelats be subiect to them but to the Pastours take heed to the whole flocke wherin the holy Ghost hath placed you Bishops to rule the Church of God To the people it is said suffer the cockle to grow but to the Pastours take away the euil one from among your selues To the people it is said do that which they the Pastours say but to the Pastours He who heareth you heareth me and he that knoweth God heareth vs. By heaâ—ing of them is knowne which is the spirit of truth which of errour Of the people it is said How shall they belieue him whome they haue not heard how shall they heare without a preacher But of the Pastours How shall they preach vnlesse they be sent All which conuince that our Sauiour intended to make the people not Pastours but sheep not rulers but subiects not iudges to commaund but seruants to obey in matters of faith and religion The Scripture cannot be this Iudge SECT V. FIFTLY That the scripture cannot be this iudge to determyne and end al controuersies is proued 1. Because this scripture in respect of vs requires a iudge it selfe to determine and assure vs which is true Canon true originall text true translation true sense the rest as before therefore to vs it cannot be a iudge 2. Because all or the greatest difficulties all or the maynest questions and all oâ— the hoatest contentioÌ„s which haue passed either among Catholike Doctours or betweene Catholicks and Hereticks are about the scripture and the sense of it none of which scripture it selfe could euer yet end and decide without some other iudge and vmpier plainly to pronounce sentence in the cause and immediatly vnder punishment to oblige the parties to belieue and obey the sentence 3. Because the scripture is mute dumbe vnable to speake heare or pronounce sentence and is apt not only to be lost alteted and corrupted as de facto it hath beene but also to be drawne wrested and interpreted to contrary senses and opinions by any sort of interpreters in any cause and question as the lamentable practise of so many hundred of heresies hereticks in all ages doth witnesse 4. Because the scripture in it selfe is neither cleare and euident nor doth euidently and expresly containe and declare all the senses of it selfe all the mysteries of beliefe all the questions of controuersies all doubtes in diuinity many things being both now by Protestants and Catholicks belieued and hauing beene by all faithfull in all ages practised which neither for practise were grouÌ„ded vpoÌ„ only scripture nor for the doctrine of theÌ„ are expressed in any scripture 5. Because many haue beene conuerted to faith without any reading or knowledge of scripture many controuersies haue beene decided without any sentence of scripture many faithfull haue liued in the world and beene directed in their faith before any writing of scripture As for example all in the old Law for 3000. yeares before Moyses all in the new law for a good time after the sending of the holy Ghost dispersion of the Apostles and many nations after Christ for 200. years who witnesse Irenaeus neuer did see nor heare of the bible and many thousands of saints and soules who did neuer see read heare or vnderstand any Scripture at all and yet did liue holily in earth and do raigne gloriously in heauen 6. In the scripture are two things the letter and the sense as the body the soule The letter according to S. Augustine doth kill that
Tette of Kings it cannot conuert the multitude of Iles bring in the riches of the Gentills preach pennance and remission of sinnes from Hierusalem to the vttermost of the earth from North to South from Sabaoth to Sabaoth from the ends of the earth All which yet as they were promised to holy Church so are they performed in it and by the spirit of God in it Seauenthly this spirit wanteth all warrant and Commission from God either expressed in holy Scripture or mentioned in the Creed of the Apostles or deliuered by any Tradition or defined by any Councell or contained in any rule of Fayth or deduced out of any principle of Religion or confirmed by any practise of antiquity that all men must rely on it be ruled by it and be obedient to it for the certainty of their Fayth and Religion we find no preheminence or prerogatiue attributed to it that it is either the Kingdome the Citty the Inheritance the House the Temple the Spouse or the body of Christ which yet the Church of God by his spirit in it hath We read of no authority it hath either to bind or loose sinnes or to offer sacrifice or to minister Sacraments or to instruct in all Truth to teach all Nations or to punish offenders with the Rodde of correction of censure of excommunication giuing vp to Sathan which yet the Church of God by his spirit hath We haue no expresse warrant or commaund to do what it shall say to vs do to heare and obey it as Christ himselfe and that vnder paine of despising Christ of being an Ethnicke and Publican and of damnation All which yet we haue of the Church of Christ and of the spirit of God dwelling in it and directing it All which properties and conditions since they ought to be in a rule iudge of faith as is before shewed and are all and euery one wanting in this Protestant priuate spirit as is heere manifest it remaines euident that for these reasons it cannot be a sufficient or competent Iudge of all controuersies of Fayth and Religion THE PROTESTANT PRIVATE SPIRITS AVTHORITY To iudge of Controuersies of Fayth confuted by Reasons drawne from the nature and certainty of Fayth CHAP. VII The properties of Fayth with the priuate Spirits manner of proceeding SECT I. THIS priuate spirits authority to expound Scripture and to resolue questions of Fayth we haue confuted by reasons drawne from the nature of an infallible both Interpreter of Scripture and Iudge of fayth It remaines that we coÌ„fute the same by reasons drawne froÌ„ the nature and infallible certainty of Fayth of which this spirit is assigned by the ProtestaÌ„ts to be a principall if not a sole and whole meanes or instrument to cause it For which we may note that the Protestants doe 1. ground their saluation vpon only fayth which say they doth only iustify 2. They ground this their fayth vpon only Scripture which according to theÌ„ containes al things necessary to be belieued 3. They ground this their Scripture and the sense of it only vpon the priuate spirit by which alone excluding all authority of Tradition Church-Councells or Fathers they expound the Scripture so that the priuate spirit is to them the principall or sole ground of their sense of Scripture their scripture-Scripture-sense the principal or sole ground of their fayth this their fayth the principal or sole ground of their saluation What certainty therefore they haue of Scripture Fayth or Saluation dependes vpon the certainty they haue of this their spirit which if it faile and proue not to be true and of God but deceitfull and of Sathan then failes with it the truth of their sense of Scripture the truth of their Fayth and Religion and the truth of their hope or certainty of saluation Whereupon it followes 1. That they can haue no more certainty of their fayth and saluation then they haue of this their spirit which is the ground of their fayth and saluation 2. That what conditions or properties are required to certainty of Fayth the same are required in this spirit which is to them the prime mayne in effect the sole meanes or grounds of faith 3. That if we demonstrate that the properties and conditions which are necessary to fayth are wanting in this priuate spirit then we conuince that this priuate spirit cannot be either a sufficient ground wheron to build faith or a competent Iudge wherby to determine controuersies of Fayth Which being supposed let vs examine these properties of faith what and how many they be and applying them to the priuat spirit shew that they are all euery one wanting in it 1. Therfore this diuine and supernaturall faith as it is necessary to saluation for according to S. Paul Without faith it is impossible to please God And according to S. Augustine It is certaine that none can come to true happinesse except he please God and hat none can please God but by faith for faith is the foundation of all good things faith is the beginning of mans saluation without faith none can come to the fellowship of the children of God because without it neither in this world doth any man obtaine the grace of iustification nether in the next shal he possesse eternall life so also it must necessarily haue these properties or conditions that is it must be one certaine entire and Catholike faith manifested by diuine reuelation diâ—ulged by Apostolicall mission and preaching confirmed by miraculous operations and made credible by conuincing testimonies of credibility All which as they are peculiar to true faith either connexed to it or concurring with it so are they all wanting to this priuate spirit and haue no affinity or similitude with it as in particuler shal be shewed The priuate spirit cannot be a meane of vnity in Fayth SECT II. THEREFORE Fayth is one witnes S. Paul One Lord one Baptisme one Fayth witnes S. Leo Except it be one it is not Fayth Witnes Irenaeus All belieuing in one and like manner all points all teaching deliuering in one and the same manner all thinges and all hauing one soule and one hart which though it differ in language yet is the same in tradition One I say in all persons both in the materiall obiect because the same articles of Fayth are belieued by all and also in the formall obiect because for the same motiue and in the same manner they are belieued by all in all places tymes Which one fayth as one soule in many partes of the body doth make one Church in all the partes of the world But that this priuate spirit neither is nor can be one in all who claime and challeng it as neither inclining and mouing them all to belieue either one and the same thing or in one and the same manner or for one and
the same motiue nor yet combining them in any vnity either of one and the same Church or of one and the same discipline or gouernment or of one and the same scripture and sense of it is apparent and proued First Because this spirit is priuate proper and peculiar in euery one without subordination to any without connexion with any or without dependance vpon any It is singular and seuerall in euery one hauing a kind of operation which is for the manner singular for the motiue different and for the effect opposit in euery one It wanteth one and the same either authority of God for warrant or reuelation from God for motiue or proposition by Church for surety or direction of one visible head for gouernment as a linke and combination of all the spirits in one vnity either of Sacraments seruice or ceremonies or of faith discipline and exposition of scripture Wherupon it withdraweth al men from the high way of vnity diuerts them into by-pathes of diuision conducts them into the downfall of schisme and heresy and so precipitates them headlong into a gulfe of infidelity and perdition 2. Because as experience teaches vs it hath hatched all the viperous sects schismes and heresies which this last age in such aboundance brought forth into the world It vpon the first breathing of the new Ghospell deuided the followers of it into Lutherans Sacramentarians Anabaptists and subdeuided the Lutherans againe into the Zealous the Ciuill and the disorderly Lutherans and subdeuided yet againe the zealous into 14. the ciuill into 20. and the disorderly into 7. subfactions and petty heresies It subdeuided the Anabaptists into 13. seuerall factions and the Sacramentaries into so many new opinions in seuerall Countries inuented by so many seuerall new maisters as that within the space of an 100. years fewer some as Gualter reckon vp 117. others as Rescius 170. others as Hedio a Protestāt within 30. yeares after Luther 130. all inuented and nourished by this spirit And for multiplicity of scripture senses it deuised as one 50. yeares ago collected no fewer then 80. and as another since hath obserued no fewer then 200. seuerall expositions all out of foure wordes Hoc est corpus meum Which dissention and diuision was euen in Caluins time so memorable and markable that he himselfe confesses that this age hath brought forth horrible monstrous sects so that many staggering and no◠knowing which to follow haue cast away all care of any religion at all By which is apparent that this Scripture neither doth nor can beget any vnity or concord in fayth and religion and so cannot be a fit instrument to beget and conserue fayth That it cannot be a meanes of certainty of Fayth SECT III. SECONDLY Fayth must be certaine and infallible to vs more certaine sayth S. Chrysostome are we of things we see not then of thinges we see Yea so certaine as that it admits no deliberate and voluntary doubt not only actuall but not so much as possible For as Fayth is an inward assent of the mind which we giue to that which God who is the prime verity and can neither deceaue nor be deceaued hath reuealed to vs by meanes of the preaching and teaching of the true Church so our assent must be as certaine as is the verity of God vpon which it dependes that is so certaine that it admit no more deliberate doubt incertainty or fallibility then doth the word of God vpon which it depends Which certainty of fayth because Luther Caluin and Zuinglius extend to euery mans particuler saluation they consequently affirme that euery man must be as certaine of his saluation as he is certaine there is a God that he can no more loose his saluation then Christ can loose it But that no such certainty can be in this priuate spirit I proue besides that which is in the former Chapter shewed by these reasons First because no certaine and infallible rule or ground can be giuen certainly and infallibly to know that this spirit in any man is a spirit of truth not of errour of light not of darknes of God not of Sathan or not humane therfore there is no reason why any should build vpon it as certaine Secondly because that they who admit a certainty of it admit it only in the persons who haue it not in others who follow them who haue it wherupon all who follow the spirit and doctrine of any other whosoeuer as the cōmon both people and preachers do follow that which to them is fallible and vncertaine and so build vpon a ground fallible and vncertaine Thirdly because experience conuinces that this spirit hath deceaued doth daily deceaue many for whatsoeuer either sense of Scripture or doctrine of faith or certainty of saluation the spirit of one man doth certainly assure him as true the spirit of another man doth as certainly assure him that the same is false as for example the spirit of Zuinglius Oecolampadius Caluin and other Sacramentaries assures them that the sense of Hoc est corpus meum is figuratiue that the body of Christ is not really and corporally present in the Sacrament and that they in this faith are infallibly sure of their saluation but the spirit of Luther assures him that the sense of the words is literall that Christs substance is really and corporally present with the substance of bread and that the Sacramentaries are heretiks and damned who hould the contrary The like doth the spirit of the Anabaptists Libertines and others assure them of other such places against both Lutherans and Caluinists And the spirit of the Arians assures them of the like against all the former And all this is wrought by this spirit all conceauing a certainty in it yet all opposit and condemning one another by it What certainty therfore can there be in any of these spirits what infallibility more in Luther then in Caluin what in Caluin more then in Rotman what in Rotman more then in Seruetus or what in any one of them more then in any other Sectary What can any one claime or challenge for the certainty of his spirit which the other cannot as infallibly claime and challenge for the certainty of his Euery one of these assure themselues that their spirit is of God Euery one of them all are certaine of their sense of scripture of their faith and of their saluation by it yet euery one defends a contrary faith inuents a contrary sense of scripture condemns the contrary part of heresy is certaine by his spirit of the others damnation as the other conceaue themselues certaine of their owne saluatiō What certainty therfore can there be amongst so opposit certainties Surely none but to be certaine that all of these spirits are most vncertaine and fallible yea wicked and damnable that the state of all who depend of them is pittifull and
second betweene the spirit and fayth SVBDIV. 2. The Circle betweene the Spirit and Fayth SECONDLY that they commit another the like Circle betweene their spirit and fayth is likewise proued if first we consider and compare two of their pointes of doctrine generally receaued The one that they are iustified only by fayth and that vpon it doth depend their spirit by which they interprete scripture so that fayth is the root and origen of the spirit and presupposed to it The other that the scripture interpreted by the spirit of God or the spirit of God interpreting scripture is the only whole meanes to attaine to fayth and so is the ground and meanes of fayth and therefore presupposed to faith Which supposed aske a Protestant how and by what meanes he assures himselfe that he hath true and certaine fayth He answers by his spirit interpreting the scripture or by the scipture interpreted by his spirit which is all one for so they answere but I reply that that cannot be because his fayth and the knowledge of it as the mother and origen of his spirit which interprets scripture is according to the former principles precedent and presupposed before the spirit and the knowledge of it therefore the spirit cannot be a ground meanes of fayth which is precedent and presupposed as the cause of this spirit Againe aske him how and by what meanes he assures himselfe that his spirit thus interpreting scripture is the true spirit of God He answers by his faith but I reply that cannot be because the scripture interpreted by this spirit or this spirit interpreting scripture is according to the latter principle the sole and whole meanes of fayth therefore it cannot be knowne by fayth sith it is the meanes of fayth presupposed to it Either therefore must their principles be false that a man is iustifyed by Fayth which is the origen of the spirit and that the scripture is the sole meanes of Fayth or els if they stand to this their doctrine this Circle and absurdity must follow that fayth is first presupposed and knowne before the spirit as the cause of it the spirit is likewise first presupposed and knowne before faith as the meanes to it and so fayth is before the spirit and the spirit before fayth and fayth is knowne before the spirit and the spirit knowne before fayth And so both fayth and spirit are prius posterius ech of them both first and last knowne in respect of the other which is to incurre the former Circle and also the absurdities by which Aristotle confutes it SVBDIV. 3. The Circle betweene Election Vnderstanding of Scripture THIRDLY that a third Circle is committed to omit a fourth betweene Election and Fayth of which the same may be inferred as was betweene faith and the spirit betweene the first and last lincke of this chaine that is betweene Election and the certainty of it and the Scripture and the vnderstanding of it shal out of two other principles compared appeare The first that only the elect and predestinate are endewed with fayth and all the reprobate excluded from it Wherupon also followes that only the elect haue the true spirit of God and right vnderstanding of scripture which according to them are the effects and fruit of fayth and that election is the ground of all fayth spirit and vnderstanding of scripture The second that they haue certainty by fayth of their election and that by the word of God which doth assure and secure them that they are predestinate so the word of the Lord is the meanes of their knowledge and certainty of their election Out of which two positions I reason thus Election is the ground of fayth of the spirit and of the vnderstanding of scripture according to the former principle because only the Elect haue fayth the spirit and true sense of Scripture therefore it is presupposed as knowne before fayth the spirit and sense of scripture and is the ground of them all which once supposed the rest do necessarily follow vpon it and fayling the rest must also faile with it On the contrary scripture and the true vnderstanding of it is their meanes and only meanes to know the spirit fayth and election according to the latter principle because all their fayth and assurance both of fayth and election is grounded vpon scripture therfore true vnderstanding of scripture must be precedent and presupposed as foreknowne before the knowledge and assurance of Election which is to be knowne only by scripture as the only meanes to know it Now according to these principles aske a Protestant how he knowes his election He must and doth answere by scripture which is his only meanes to secure him of his fayth and election therefore the true meaning of scripture must be first knowne before either spirit fayth or election can be knowne and assured because it is the only meanes to know them and the last resolution whereon to setle them On the contrary aske him how he comes to know and be certaine of his true vnderstanding of scripture He must returne backe againe doth answere by the spirit which assures him which is scripture and true sense of it Aske further how he is certaine of his hauing the true spirit He answers by fayth by which he belieues that he hath the true spirit Aske yet lastly how he knowes and is certaine of his fayth He answers because he is elect and chosen and therefore must needes haue faith Heere then is Election which was before the thing in question now made the last ground of resolution vpon which all the rest as fayth spirit and scripture are to be grounded by which they are resolued knowne as before scripture was made the first meanes and last resolution vpon which spirit faith and election are grounded and by which they are knowne Hence then appeares the Circle betweene election and scripture whether shal be first knowne and be as the meanes to know the other Shall Election That cannot be because it must be knowne by fayth fayth by the spirit and the spirit by scripture then scripture should be first knowne Shall scripture be first knowne That it cannot be because the vnderstanding of scripture depends vpon the spirit the spirit vpon fayth and fayth vpon election therfore election must be first known Scripture therefore must be first knowne as the meanes to know the spirit fayth and election and election must be first knowne as the ground of all fayth spirit and scripture Scripture therefore must proue election as the meanes to know it and election must proue scripture as the ground of the true vnderstanding of it as the premisses must proue the conclusion and the conclusion the premisses as Maximilla did proue Montanus Montanus Maximilla to be Prophets as Manes did proue his fundamentall Epistle to be Apostolicall and the Epistle him to be an Apostle Scripture therefore must be first knowne before
condemneth one another as the fayth and saluation of the Lutherans Caluinists Anabaptists and the rest in number aboue 100. which are all opposit in fayth all condemne one another and yet are all sure of their saluation by this fayth Ergo it cannot be true Secondly that this fayth is contrary or contradictory in it selfe is proued thus That certainty of Fayth is contradictory which belieueth a fayth and doctrine contrary or contradictory but by this certainty of Fayth the Lutherans Caluinists Libertines Anabaptists Trinitarians and the rest do belieue fayth and religions contrary and contradictory as is manifest by the former instances Ergo. Againe that fayth is contradictory which doth make the same man belieue cōtradictories but this speciall fayth makes men belieue contradictories as that it doth make him iust and doth not mak him iust Ergo. That it maks a man iust they affirme because by it a man is iustified that it makes not a man iust is proued because by it he belieues that he is iust therefore he is iust before he belieues it in the same manner as God is God before he is belieued to be God Or thus A man is iust before he belieue because his iustice is the obiect of his fayth and so presupposed to fayth and yet he is not iust before he belieue because this iustice is the effect of his fayth by which he is iustified and so is after fayth but to be iust and not iust both before he belieue is cōtradictory Ergo. Againe that is contradictory which is good and not good which doth make a man iust and not iust but this speciall fayth is good because it iustifyes and not good because it is a sin and that mortall Ergo. Againe it makes a man iust because by it he is iustified not iust because by it he is made sinfull it being a sinne as euery good worke is in their grounds Againe this fayth doth alone iustify and doth not alone iustify alone iustify because Caluin and all Protestants affirme it it alone doth not iustify because the same Caluin affirmes that Baptisme is a signe of remission of sinnes past and to come which remission of sinnes to come dependes vpon the memory of Baptisme past and so not vpon fayth only Againe this fayth according to them being a worke of man wholy infected with original sinne is a sinne and so maketh a man sinnefull this fayth doth iustify and so is a good worke but to make a man sinnefull and iust are contrary or contradictory Ergo. Againe it affirmes that euery good worke euen the least of the best person is a sinne so there are no good workes but all sinnes and it affirmes that fayth cannot be without good workes and so there are good workes but to affirme that there are good works and that there are no good workes are contradictory Ergo. Thirdly that this faith is a sinne and makes a man sinfull is proued thus Euery good worke euen the best worke of the best man according to them is a sinne because it proceeds from a fountaine corrupted with sinne but this faith which iustifieth is such a good worke which consequently is a sinne therfore it maketh a man sinne and so a man is saued from sinne by a worke which is sinne made iust by an act which is iniust adopted the sonne of God by a worke which offendes God and is made partaker of heauen by an act which deserues hell Fourthly That this faith is temerarious is proued thus That is rashly and lightly belieued which is belieued without any authority of scripture which according to them is the only meanes of beliefe but there is no Scripture that assures for example that either Caluin Knox or Tindall is predestinated hath his sinnes forgiuen him and shal be glorified in heauen which yet they belieue say they more certainly by this speciall faith then they do the diuinity birth death resurrection or ascension of Christ which they belieue onely by an historical faith therfore they rashly and without ground do belieue it Which is confirmed because to belieue things they see men haue sense to belieue morall or mathematicall conclusions they haue reason and demonstration and to belieue articles of faith they haue reuelation of God in scripture but to belieue euery one that his predestination iustification glorification is certaine to him is made knowne neither by experience of sense nor by euidence of reason nor by reuelation of scripture or any way else therefore it is rashly without ground belieued Fiftly That this only speciall faith is presumptuous is proued thus As that is desperation which will not hope for saluation by grace so that is presumption both the extreames of hope which will hope for it without good works good life obseruance of the Commandements and merits to which life eternall is promised but only and speciall faith excludes all good works all merit all obseruance of the commandements as any meanes of saluation and as not possible to be done 2. It is great presumption to expect so great and eternall a reward kingdome and felicity without any labour and paines for it without any promise or warrant of it and that without any doubt or feare of the obtaining it all contrary to expresse scripture which wish vs with feare and trembling to worke our saluation Not to be without feare of sinne forgiuen And assures vs that no man knowes whether he be worthy of loue or hatred And all contrary to the practise of all saints who haue vsed such continuance and feruour of prayer such rigour and austerity of penance such retirement and forsaking of the world all to obtaine and purchase it at Gods hands Which yet this speciall faith will obtaine by only assuring and securing a man most certainly of it without either condition of works and good life without any works of penance or satisfaction or without any doubt or feare of loosing it or failing in it Sixtly That this only faith destroyes all hope Charity prayer and good works is proued thus No man can hope for that which he hath no man prayes and makes suit for that which he hath and cannot loose no man labours to practise that which he deems impossible to performe But this faith assures them of their predestination that they are predestinate and cannot be damned assures them of Gods fauour that they haue remission of sinnes and iustification and cannot loose it and assures them of glorification that they shall enioy heauen and saluation which is as due to them as to Christ and can no more faile them then it can faile Christ where is then any place for hope It assures thē that good works and the keeping of the law is impossible that pennance and satisfaction is fruitlesse yea derogating from the merit of Christ that all merit by grace or hope of reward for our good deeds is excluded That such a
exercise vertue or to auoide vice In vaine is all penance or mortification to bridle his concupiscence or passion In vaine are all exhortations to piety and deuotion and all disswasions from sinne and iniquity because man hath no freedome of will nor power ability to do either the one or the other or the one rather then the other but all necessarily must be done as God hath appointed and doth worke it It followes that no lawes or precepts of God or man to bid or forbid can be iust No tribunals of Princes or Prelates to punish offenders and reward well-doers can be vpright because they are imposed on them who haue no liberty to do or not do them and leaue neither possibility nor obligation to be performed by man It followes that there can be no vertue in doing well or vice in doing ill no iust iugment in rewarding of good or in punishing of bad no crowne of glory in heauen for iust actions or torment of paine in hell for vniust because in man is no indifferency liberty or freedome to do the one rather then the other but is necessitated by the will of God to do that to which he is ordeined It followes that no contracts of marriage which require a free consent without feare or force can be valid No temptation to sinne against which is no power or liberty can be auoided No lawes against malefactours for any crimes because they are not in their power not to do them can be executed That no difference remaines betweene a man and a beast for where is no free election there is no will where is no will there is no reason where no reason there is no difference betweene a man a beast why therfore are sins prohibited lawes established sermons preached more to men then to beasts sith men haue no more liberty to do or not do to obey or not obey them then beasts Why are actions of lust killing and murdering punished in men not in beasts sith men haue no more freedome to absteine from them then beasts Why is man rather commanded to absteine from concupiscence then the fier is from burning Why more from swearing then the sunne froÌ„ shining Why more from lying and stealing then the sea from ebbing and flowing Why is he commanded to loue God aboue all more then to touch heauen with his fingar to keepe the sabboth from working more then to keepe his yeares from increasing Why not to sinne rather then not to be sicke sith to the one he hath no more power or ability liberty or freedome then to the other Which doctrine how high it blocketh vp the way to all vertue and piety and how wide it openeth the gappe to all vice and liberty shall after be shewed How contrary it is to al authority of holy scripture how iniurious to God preiudicious to man I leaue to be seen in other authours how forcible the coÌ„mon consent of all sortes of people is against it S. Austine shal witnesse who sayes that the sheepheards in the mountaines the Poets on the stages the people in the market the learned in the libraries the maisters in the schooles the Prelates in the pulpits and all mankind in the whole world do blase out the freedome of mans will which is so certaine that saith he if there be sinne there must be freedome because sinne is so voluntary as that it is no sinne if it be not voluntary How euidently euen by common sense and experience it is to be proued I will referre him who will deny it to Scotus his sensible demonstration who with blowes not reasons with cudgels not arguments would haue it proued to him till he confesse he hath liberty and freedome to cease from beating him And how little credit is to be giuen to the teachers of this doctrine in other high pointes of faith aboue reason who so grosly faile in this so manifest both to reason and sense I will referre to the iudgment of the indifferent reader and so passe from the absurdities of this Protestant Predestination touching man to the same as they concerne God and his goodnes SVBDIV. 2. Protestant doctrine of Predestination makes God the authour of sinne HOW iniurious blasphemous this doctrine of Gods absolute Predestination to sinne and damnation is to God and how much it doth derogate from his nature goodnesse and iustice shall by these ensuing sequels and absurdities appeare in that it makes God 1. The authour of sinne 2. Sinfull 3. Only sinfull 4. A lying and dissembling sinner 5. A most cruell tyrant 6. Not a God but the very diuel himselfe All which shal appeare as euidently deduced out of the former doctrine so that if it be true which many of them teach that as we belieue scripture so we must belieue consequences euidently deduced out of it both as points of faith so in like manner as they belieue the former doctrine of Gods absolute and irrespectiue decree of mans Predestination to damnation and sinne they must also belieue these consequences euidently deduced out of the same first That God is made by this doctrine the authour of sinne and not only as the Manichees made him a bad God the authour of bad nor as Florimus did make him the good God the authour of a bad substance but as Simon Magus did make him the authour of al bad actions and wicked works is proued 1. Because God according to the defenders of this doctrine doth by his absolut and irrespâ—ctiue as M. Montague calles it Will predestinate men to eternall damnation 2. Because God by a secret motion doth compell and necessitate the same men to all sinnes that therby he may haue an occassion to condemne and punish them 3. Because God doth commaunde vrge incite the diuell to tempt and induce them to sinne 4. Because that therfore God is the authour of all sinnes which are by these men commited 5. Because God not content with this cruelty doth diuers wayes delude men in shew exteriourly calling and offering his grace but interiourly denying and detaining them from grace 6. Because God for that end to damne them depriues them of freewill that they cannot repent and of all benefits of the merits of Christ and of grace that they can haue no meanes to be saued 7. Because God neuer frees them from originall sinne into which he had cast them but leaues it in them to corrupt al their actions make them sinfull 8. Because God for these sinnes made them vnable to keepe any the least commandement 9. Because from these sinnes God neuer frees them but only couers the sinne imputes the person iust and so saues all the elect All which reasons are positions in expresse words affirmed especially by Caluin cited at large by Becanus by Luther Melancthon Sanctius Martyr Beza VVhitaker Perkins and other prime Protestants cited in their owne words by Doctour Smith and are confessed by
heare him alwayes loue him alwayes assist him alwayes comfort him that no feare doubt wauering or perturbation did or could euer enter into his will or vnderstanding yea that all that time of his passion his soule had the perfect vision and fruition of God and only his sensible partes endured those paines and torments of the crosse Tenthly As for his descending into hell they derogate from it and dishonour him in that they affirme he descended either only to the graue in body or also to the lower hell in soule to suffer the paines of it either before his death on the crosse or after it in hell but not to haue freed the Patriarchs from Limbus by the presence of his soule there We honour it in belieuing that he descended in soule further then to the graue to which he only descended in body but not so far as to suffer the paines of hell in soule but only to the Limbus patrum where he gaue the Patriarches there detained present liberty fruition of eternall hapinesse afterwards carried them with him to the place of glory and so triumphed ouer hell led aptiuity Ccaptiue Eleuenthly From his resurrection and ascension they derogate and dishonour him both by denying him the subtility or penetration of his body wherby he was able to passe through either the stone of the sepulcher at his resurrection or the dores of the house at his entrance to his disciples or the hardnesse of the heauens at his ascension all which they wil haue either dissolued or opened or diuided We honour attribut more dignity to the same belieuing that by the gift of subtility or penetratioÌ„ his body did pierce passe through the stone the dores and the heauens at his resurrection and ascension as it did also his Mothers wombe at his natiuity with out any diuision dissolution or detriment to the nature of either the one or the other in which also he shewed his subtility and consequently his impassibility or immortality Twefthly From his adoration and inuocation by vs as he is now in heauen they derogate and dishonour him in affirming that as man he is not to be adored or inuocated by vs. We honour him as man so far that we bow downe at the name of Iesus praying to him with the blind man the Cananean saying Sonne of Dauid haue mercy on vs And fall down with the Sages the womeÌ„ adore him In al which and many more as they by their priuate spirit the doctrine of it do derogate take from Christ his honour his power his goodnesse his beatitude his knowledge his sanctity his certainty of saluation his adoration and the vertue and power of his passion redemption resurrection ascension so do we in our Catholike doctrine attribute to same due honour and dignity so both in our doctrine practise giue more honour praise power and glory to God and to Iesus Christ then they do either in doctrine or practise Thirdly For the Saints and blessed soules in heauen they dishonour them and take from them 1. Their state of beatitude affirming as Luther and Caluin do that they yet sleepe and neither know what we do nor yet enioy any present glory and beatitude till the day of Iudgment 2. Their perfection of Sanctity in affirming as Caluin doth both of Angels and Saints that their obedience is imperfect that their iustice is defectiue and doth not satisfy God that their works require pardon and that in them is folly vanity and frailty 3. Their power of doing miracles by the gift of God which Beza Piscator Vrsinus and Perkins â—hould to be a vertue proper only to God not communicated to any creature man or Saint 4. Their difference and degree or honour affirming that all are equall in glory beatitude and reward and that no lawrels or crownes of accidentall beatitude are due to Martyrs Confessours or Virgins 5. Their respect and esteeme with God denying that God doth either apply in any sort their merits to vs or doth help and respect vs for their prayers 6. Their knowledge of vs and our affaires on earth denying that they heare vnderstand or know vs or any thing we do heere on earth 7. Their charity towardes vs affirming they neither at our intercessious sollicite or pray to God for vs nor offer vp any petitions and miseries of ours to God 8. Their honour and inuocation by vs denying it to be lawfull to worship them to honour theÌ„ to inuocate them or so much as saith Luther to imitate and follow their example 9. The custody and â—uition of Angels ouer vs and their hierarchies and orders in heauen denying or at least doubting of the custody of our Angell guardian the difference of al Hierarchies and orders among Angels In al which we and our doctrine on the contrary do attribute to them perfect and present beatitude in their soules complete obedience in their performing the will of God vpright Sanctity in all their actions extraordinary power in working miracles notable difference of degrees of glory eminent knowledge in vnderstanding our prayers excellent charity in making intercession for vs and due honour and veneration in giuing them adoration inuocation and imitation befitting both the Saints for their prayers for vs and the Angels for their custody of vs. Fourthly For the word of God they abuse it take 1. From iâ— one first and principall part of it to wit all the vnwritten word or which is diuine vnwritten tradition 2. From the written word they chop and cut off from the old Testament fourteene peeces or partes and some of them from the new Testament seauen whole bookes from the Canon of scripture 3. For the translation of scripture they reiect the ancient and follow euery nation euery congregation and euery person a new translation which best pleases them therby leaue no certainty of the verity of any 4. For the sense of scripture they contemne that which the spirit of God did inspire to the ancient Fathers Councels Church and follow that which euery mans priuate spirit suggests and therby follow not the meaning of the spirit of God but that of their owne spirit 5. For their faith grounded vpon scripture they belieue only those points which their spirit finds in that part translation and sense which they chose and therby make an vncertaine imperfect mained kind of faith and religion 6. For their Iudge and meanes to try which is scripture and which is true sense of it they admit not any infallible Iudgment either of Church or of CouÌ„cels or of Pastours but leaue to euery man to choose himself what he will belieue to iudge and follow whom he pleases in his beliefe wherby they can haue neither any vnity in faith not any certainty of scripture of scripture sense We in our doctrine do admit for the word of
according to the order and proportion of the whole that as the necessity and conueniency of the whole body doth require so the operation and function of the part is accommodated and applied and so all the parts and members of the Church being by one spirit combined and vnited togeather as members of one body and in vnity of one hody do euery one belieue as they are directed by the head and do proceed in all with subordination to the head and worke in all for the vse and benefit of the whole suffer for the defence of the whole and so by a communion both with themselues and with the whole do all labour for the whole conserue the whole and keep still an vnion and communion with the whole and are directed according to the faith the rule the reason and the Iudgment or direction of the whole body or Church of Christ As long therfore as euery member and his spirit hath this direction subordination and vnion with the whole body of the Church and the spirit of it so long doth it prooced in order and vnity and so farre it is agreable to the spirit of God directing his holy spouse the Church but when this spirit doth beginne to be singular of it selfe to deuise a new doctrine to teach otherwise then the rule of faith hath prescribed or to assume the authority of a new maister When it deuides it selfe from the spirit of Gods Church and doth oppose it selfe against it or extoll it selfe aboue it when it will not be subiect and subordinate to it but doth erect a Cathedra of authority of its own or an opinion of doctrine of its owne against it then it is an euident signe that it is not a spirit of vnity and concord but of dissention and diuision so not an inspiration of God to be imbraced but a suggestion of sathan to be reiected Out of which rule may be obserued the difference betweene a Catholicke and a Protestant spirit in expounding of scripture and withall the weaknesse or rather impertinency of the Protestant obiections for their manner of interpretation of scripture by this their spirit For first we distinguish betweene them who without offence lawfully may expound and who by authority haue warrant infallibly to expound holy scripture Of the former sorts are all faythfull Christians who hauing vnderstanding sufficient and a pious intention do with humility beginne and according to the rule of fayth proceed in seeking out the right sense of Scripture and so none who are thus able and thus proceed are barred from either reading or expounding to their own coÌ„fort the Holy Scripture as our aduersaries do falsely calumniate vs. Of the later sort are the Pastours and Prelates of the Church who hauing lawfull ordination and succession and continuing in vnity and subordination do either deliuer the sense of Scripture as it is taught by holy Church or els confirme and explicate any doctrine of fayth when they are collected in a generall Councell And these thus vsing the lawfull meanes and obseruing the vsuall rule of fayth haue authenticall warrant by the infallible assistance of the holy Ghost that they cannot erre in deliuering any sense of scripture as a ground of fayth and beliefe The Protestants doe giue not only liberty but also authority to all not only Pastours and Prelates but also Artificers and common people as well vnlearned as learned to frame to themselues such a firme assent to this or that seeming to them infallibly true sense of holy Scripture euery one according to his owne preiudicate conceit or priuate spirit that thereupon they dare aduenture the certainty of their Fayth and the hope of their saluation Secondly we make a difference betweene a sense of scripture produced in the Schooles to proue or confirme a schoole question a sense declared ex Cathedra to ground an article of faith or betweene a preachers conceit deliuered in the pulpit to exhort to good life and manners and a doctrine proposed by the Church as reuealed by God necessary to be belieued In which for the former we giue a liberty to any preacher to frame out of his own coÌ„ceit any sense which not being opposit to true fayth may moue the auditory to piety good life but for the later we confine the ranging liberty of the wit and inuention euen of the Doctours Pastours in Gods Church prescribe as fayth Vincentius Lyrin that They teach that which is deliuered to them not which is inuented by them that which they receaued not that which they deuised that which is of publike tradition not of priuate vsurpation that of which they are not authours but keepers not beginners but followers not leaders but lead In which cunningly caruing faythfully placing wisely adorning like another Beezeler the pretious pearles of diuine fayth by adding splendour grace and beauty they are to illustrate more clearely that which was belieued more obscurely and to deliuer to posterity more fully explicated that which by their forefathers being not vnderstood was with reuerence belieued Alwayes so teaching that which they learned that they teach after a new maÌ„ner but not a new doctrine That is as afterward he sayth That they interprete the diuine Canon according to the tradition of the whole Church and the rules of Catholike fayth that is Vniuersality Antiquity and Consent and if any part do rebell against the whole or nouelty oppose antiquity or if dissent of a few controule the consent of all or the most then mâ—st they preferre the integrity of the whole before the corruption of a part the veneration of antiquity before prophanation of nouelty and the generality of a Councell before the temerity of a few The Protestants giue a liberty by the priuiledge of their spirit to euery not only Preacher but priuate person to expound the most difficult and important places of Scripture namely of the Apocalyps S. Pauls Epistles not only for the schooles in scholasticall questions or in pulpit for exhortations to good life but in deepest articles greatest controuersies of Fayth euery one as his spirit shall suggest and thereupon they direct them to ground their fayth the saluation of their owne soule and of many others who rely vpon them Whereby as sayth Vincentius Lyrinensis They make it a solemne practise to delight in prophane nouelties and to loath all decrees of antiquity and by making ostentation of a false opinion of knowledge do make shipwracke of all fayth Thirdly the Spirit of a Catholike will not presume to expound any text of scripture contrary to that sense which either the rule of fayth or the practise of the Church or the decree of a Councell or the consent of Fathers hath receaued as true and authenticall but in al will receaue follow that which is determined and decreed in theÌ„ The ProtestaÌ„t spirit will censure reiect and condemne any sense though neuer
that he may abide with you for euer And shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seeds seed for euer And for what end That he may teach you all thinges That spirit of truth shall teach you all truth Thirdly he armed it with all power and authority To remit or retaine all sinnes to bind or loose whatsoeuer is to be bound or loosed in earth or in heauen to correct punish with the rod of correction To excommunicate and deliuer vp to Sathā And to determine all questions or controuersies as it should seeme good to the Holy Ghost and it Fourthly he established and cōfirmed it As the pillar and foundation of truth that being in it selfe grounded in truth and also grounding others in the same it should stand so firmely that the gates of hell shall not preuaile against it Fifthly he gaue to it commission and charge to teach all nations and to preach the Ghospell to all creatures Sixtly he gaue vs warrant and security that we might safely heare and obey it He that heareth you heareth me Seauenthly he gaue vs charge and command by precept of obligation that whatsoeuer they shal say to you speaking of the Scribes and Pharisies in Moyses chaire but à fortiori of the Pastours and Prelats in Peters Chaire that doe you Eightly he threats and terrifyes vnder great punishment first of danger and of contempt of himselfe by contemning it He that despiseth you despiseth me Secondly of infidelity and losse of his fauour and grace He that will not heare the Church let him be to thee as the Heathen and the Publican Thirdly of hell and damnation for euer He that belieueth not shal be condemned All which doe proue not only an authority and that infallible in the Church to direct and teach vs but also an obligation in vs to obey submit our selues for fayth to the direction and instruction of it And least any should doubt of this Church what it is the holy Ghost explicates the meaning of our Sauiour tells vs that it is Some Apostles some Prophets and other some Euangelists and other some Pastours and Doctours to the consumation of the Saints vnto the worke of the ministery vnto the edifying of the body of Christ vntill we meet all into the vnity of Fayth Which Pastours he will giue vs according to his owne hart who shall feed vs with knowledge doctrine And how shall they feed vs by preaching and proposing to vs the doctrine of fayth for as hearing is a necessary meanes to belieuing How shall they belieue him whome they haue not heard so preaching and proposing what is to be belieued by Church-pastours is necessary to hearing so to belieuing How shall they heare without a Preacher By which is apparently proued the necessity and infallibility of Church authority for a propounding and directing cause in matters of fayth and Religion All which may be confirmed First by authority of holy Fathers among whome I will cyte S. Irenaeus and S. Augustine for the rest Irenaeus that learned Doctour and holy Martyr sayth VVe ought not to seeke among others the truth which we may easily take and receaue from the Church seeing that the Apostles haue most fully layd vp in her all thinges which are of truth that euery man that will may take out of her the drinke of life For which those thinges that are of the Church are with diligence to be loued and the tradition of truth is to be receaued S. Augustine sayth The truth of the Scripture is holden of vs when we do that which pleaseth the vniuersall or whole Church the which is commended by the authority of the Scriptures themselues that because the Holy Scriptures cannot deceaue whosoeuer feareth to be deceaued with the obscurity of this question let him require the iudgement of the Church which without any ambiguity the holy Scripture doth demonstrate In which is affirmed First that all truth is left by the Apostles in the Church not in Scripture only Secondly that the same truth is to be learned and receaued of all by the sayd Church Thirdly that the truth thus receaued is most true and is to be loued and followed of all See more of the Fathers aboue in the first part to whome I add a confirmation out of Luther against himselfe and his followers who sayth that The Church neither can nor ought to teach errours no not in the least thinges since God is the mouth of the Church and as God cannot lye so neither can the Church Secondly by Reason for since of all the rest of the means and rules also of fayth there may be and often is question doubt as for example of the articles which be true which not of reuelation which is reuelation of God which an illusion of the enemy of the motion of the spirit which is of God which of nature which of Sathan of the inclination of the Will which is a pious disposition and which an illuding affectation of tradition which is diuine Apostolicall or Ecclesiasticall which not of Scripture which is true which false of true which is the incorrupted translation which corrupted of the incorrupted trāslation which is the true sense which is false and of the true sense which is to be belieued as fundamentall and necessary which is not to be belieued as fundamentall but only voluntary Of all which since I say there euer hath beene and now is great question contentiō some infallible directing iudge propounding cause is a necessary meane to end these all like controuersies and to settle and resolue vs in the assured certainty of the one or other or els will the contention be euer endlesse and we in our opinions restlesse Among which seeing no other can be assigned but the Church and that God hath giuen so large commission and priuiledge for that end to it as we haue produced it remaines that the Church and Church authority is of all necessary meanes of fayth the most necessary for vs to settle and satisfy vs in the certainty of our diuine fayth And thus much of the order necessity of these six meanes and chiefly of Church-proposition or the Proponent cause How the Protestants want all these six meanes of Fayth SECT III. THE third Consideration is to reflect how that of all these six meanes necessary to diuine fayth the Protestants haue not any one but are defectiue in all These meanes are either External as the credible testimonies which by euidence of reason conuinceth that such a faith is credible and may prudently be belieued and Church proposition which by the credit of authotity assures that the same is true and is to be belieued both which are externall to the person belieuing or Eternall
all and because they haue none they affirme that none are now wrought or if any be wrought that they are false feygned or diabolicall For Holinesse of life they confesse it to be so far from them that as Luther confesseth Men are dayly worse being possessed now with seauen Diuells more then before yea with whole troupes of Diuells and are more couetous crafty cruell and wicked then when they were Papists And the like is confessed by Caluin Musculus and others cyted by Becanus and the Protestants Apology If we seeke for Vniuersality they are ashamed to stile themselues by the name Catholike which is vniuersall but by the name of Protestant or for distinction of Protestants by the name Lutheran Caluinist or the like Vniuersality of place they cannot challenge because their doctrine neuer extended out of the limits of a few Northern countryes in Europe nor euer entred Africa Asia or America Vniuersality of tyme they cannot chalenge because their Church had its first being but about an hundred yeares agoe and this so apparently that we can nominate the yeare when the authour who the place where the opinions what the mantainers and abetters by whome this doctrine had first being in the world and the opposers who at first did yet continue to gainsay it so as they disclaime expresly from this marke not only denying it to be any marke of the Church but also confessing that their Church was according to some of them seauen hundred to others a thousand to others twelue hundred to others foureteene hundred yeares euer from Christ as before is proued either not at all or altogether latent and inuisible If we seeke for Succession of Ordination from the Apostles they either beg it from the Romā Church which they account Antichristian or els take vp a new one at their owne handes and are Prelates and Pastours of their owne creation and for want of ordinary vocation from Christ are content with an extraordniary of their owne inuention By which and much more for breuity omitted is euident that all testimonyes of credibility sufficient to make their doctrine seeme probable and worthy of credit are wanting to them and their Church 2. That the Protestants want the two externalll meanes of fayth which is Church-infallible proposition by which they should be assured confirmed in the certainty of their diuine reuelation mysteries reuealed in the certainty of their spirit and motions by it and in the certainty of their Scripture and meaning of it is proued because whether we take the Church Authoritatiue for the chiefe Pastours and Prelates by whose authority it is gouerned or Representatiue for the general Councels in which the whole body in the assembly of Bishops is represented or Collectiue for the whole multitude of all faythfull belieuers through the whole world dispersed Take it I say in which of these senses you will in all which it is the true Church of God and of infallible authority yet in none of these doe the Protestants receaue any infallible direction or confirmation frō it For if we respect their Pastours and Prelates they are not directed by them or obedient in fayth to them but by the liberty and priuiledge of their spirit euery priuate person hath authority to censure and iudge them If we respect generall Councells they disclaime all as before is proued or if they approue any it is so farre as their Decrees do agree with the fancy of their spirit to which they subiect them and so longe as they are pleased to obserue what is commāded by them in which they will be free without obligation to obey them If we respect the whole body of the Church they in their generall Tenents doe generally hould that it may erre and faile in doctrine and fayth and for practise do boldly affirme that for many ages it hath fallen and failed not only in doctrine of Idolatry superstition and heresy but also in very extancy and being of a Church as hauing beene inuisible not extant but dead buried and corrupted for so many ages togeather as in the first part is proued and thus they cut off al infallible authority of Church proposition which more then the other meanes they do in plaine tearmes expresly reiect and condemne 3. That the Protestants want the first internall means of Faith that is a pious disposition or inclination to belieue what is proposed by the Church as reuealed by God is proued because as a pious inclination of the will moued by the grace of God doth apply and determine the Vnderstanding of a willing and well disposed person either to labour and seeke out such motiues testimonies as do make the truth of Religion seeme probable or to assent to such as are already proposed vnto it so the obstinate disposition of a willful Protestant doth refuse to giue any credit or beliefe to any reasons though neuer so euident or to any definition of the Church though euery way most certaine but resolues with out amendement to persist in his preiudicate opinion notwithstanding any reason or authority to the contrary By which his obstinacy 1. He fals into heresy by willfully following his owne opinion which he chooses and carelesly contēning the authority of the Church in that it defines 2. He looseth his fayth which he receaued in Baptisme fals into infidelity partaking with Heretikes 3. He belieues no articles of fayth to which he assentes though truly firmly and for the testimony of God by any diuine and Catholike fayth which depends vpon an infallible meane that is Church proposing authority but by humane fayth wholy relying and lastly resoluing his beliefe eyther vpon the authority of some deceauing maister or vpon the testimony of some wrested Scripture or vpon the euidency of some deluding notes and markes or vpon the seeming apparency of his owne spirit and conceit 4. He separates himselfe from the vnion of the body of Christ from the benefit of the merits of his passion from the communion of his Saints both in earth and heauen and from all participation of hope of glory in Gods Kingdome to come so remaines as a dead member cut from the body as a dry bough deuided from the tree as a darke glimse of light separated from the Sunne as a small streame stopped from the current of the fountaine all which as they do presently decay and dry or come to nothing so he 4. That the Protestants want the two internall meanes and help of Fayth that is the infused and permanent guift of fayth inherent in the Vnderstanding and both enabling and illuminating it to the producing of the act of diuine supernaturall fayth is proued Because Protestants who hold that Fayth doth iustify and that Iustification is not by any inherent guif and quality but by the extrinsecall fauour of God not imputing our sinnes vnto vs
must needs by consequence hould so for the most part do hould that there are no infused and permanent guiftes or habits of fayth which concurre or help to our Iustification but that all is wrought by the motion of a transeunt spirit which motiō as it worketh according to them in them by it selfe only wholy all internall good workes without any cooperatiō of man or mans freewill so it is only a motion which worketh in whome it will when it will and how it will al and whatsoeuer it wil in man to his iustification and saluation by which it is euident that as in all their opinions they are neyther constant nor permanent but are wafted with euery wind of new doctrine and so fly from the beliefe of one thing to another so they are not guided by any permanent guift or quality but by certaine flashes motions of an vncertaine spirit which leads them from one vncertainty to another and so leaues them in al vncertaine 5. That the Protestants want the first of the eternall meanes or helps of Fayth that is the materiall obiects or articles of beliefe which are to be belieued as reuealed by Christ vnto the Apostles and by the Apostles left to their Successours and by them to vs and posterity is proued 1. Because they belieue many thinges as obiects of Fayth which are not reuealed eyther in Scripture or Traditions of which are many instances giuen in the former parte so do they not belieue many articles which are reuealed both in Scripture and Tradition for which cause they reiect all tradition and in it many mysteries of fayth which the Apostles left only by Tradition and refuse many partes of Scripture and that chiefly because they containe many points of doctrine which they will not belieue 2. Because as they admit many points of doctrine into the number of their articles of fayth which the ancient Church condemned for heresies as contrary to Apostolicall doctrine witnesse the ancient condemned heresies of Heluidius Vigilantius Arius Iouinian and others by them reuiued so they cōdemne many pointes of doctrine as erroneous superstitious or idolatrous which the ancient Church receaued for articles of Fayth as agreable to Apostolicall tradition witnesse all the poyntes of doctrine which the Magdeburgenses and others before cyted condemne as errours and staines in the ancient Fathers in euery age since Christ in both which they erre in the materiall obiects of Fayth as well in receauing condemned heresies for Apostolicall verities as in cōdemning receaued Apostolicall verities reuealed by Christ for erroneous heresyes 3. Because as they admit speciall Fayth only whose obiect is only their remission of sinnes and iustification for diuine Fayth by which they are iustified so all other fayth by which they belieue for example the B. Trinity Incarnation Passion and Resurrection and Ascension of Christ with the rest of the articles of faith vsually belieued they acknowledge for no other but for a general Faith common as well to the damned and Diuells as to them which faith in the Diuel and damned as it is no voluntary and free act proceeding from a pious disposition of the Will nor a diuine and supernaturall worke depending vpon any authority of God reuealing but a meere naturall and necessary act of knowledge◠conuincing their vnderstāding eyther by force of experience or by euidence of reason or by apparent and euident notes of credibility or by some manifestly knowne testimonies of God of the verity of that which they belieue and tremble at so in the same manner their Faith of the same articles by their owne confession is not diuine but a meere humane fayth grounded vpon some generall receaued opinion or vpon some meere human authority and so what they conceaue of the generall articles of faith they do not receaue them as any articles of doctrine and supernaturall fayth but as generall receaued positions humane coniectures and their owne selfe-seeming and chosen opinions 6. That the Protestants want all diuine Reuelation for which as the formall cause and the finall resolution they should belieue al which is by God reuealed is proued 1. Because what they belieue they belieue not for that it was reuealed to the Apostles by the Holy Ghost eyther at Pentecost when it did visibly teach and confirme them or in successe of tyme when vpon occasion as at the conuersion of Gentils it did reueale to them all the mysteries euer after to be belieued which Reuelation made to the Apostles is the formall cause of fayth nor yet for that it is proposed to them by Church infallible authority as a condition necessary to know what is reuealed but for that it is reuealed to them a new by their owne priuate spirit from which they receaue all their directions and certainty both what is reuealed why it is reuealed and also by what meanes it is reuealed 2. Because the meanes by which Christ doth manifest and declare vnto vs his diuine reuelations they eyther plainely reiect or wholy subiect to their priuate spirit for the authority of traditions by which part of the diuine reuelations are deliuered to vs and the Proposition of the Church by which we are secured of the certainty of them they reiect and deny The authority of the Scripture which is an other meane by which God hath reuealed his truth and which they chalenge as the only means both of knowledge certainty of diuine reuelations they wholy subiect to their priuate spirit by which they are assured which is true Canon which is true edition which true trāslation which true sense of it And so for diuine reuelation they haue neyther any at all nor yet any meanes to know or attaine vnto it And thus much of the Protestants want of all the necessary helps meanes by which true and diuine supernaturall Catholike fayth is produced conserued and increased in the soule of euery faithfull belieuer and member of Christs holy body and Church How the Catholikes and Protestants differ in these six meanes and how the Protestants make their priuate spirit the only meanes of all SECT IIII. THE fourth consideration is to reflect vpon the aduantage which we Catholiks haue against the Protestāts and the difference that is betweene vs and them in these meanes of Fayth and how that the Protestants do substitute one only deluding and deceitfull meanes that is this their priuate Spirit in place of all the six former meanes of fayth And first for the materiall obiect they professe to belieue 1. only the doctrine which is reuealed in scripture 2. that only which is reuealed in that one parte of Scripture which they are pleased to accept as Scripture by their spirit 3. that only in that part of Scripture which is according to their precōceaued opinion so interpreted by their spirit so that Scripture alone and that not in whole but in part and that part of Scripture as it is
contrary to S. Paul who doth assigne for one of the guifts of gratiae gratis giuen which is not common to all the guift to discerne spirits thereby also do open gappe to all confusion and dissentiō and thus faile not only in the meanes how but also in the persons by whome spirits are to be tryed Out of all which I reason thus That spirit which we are forewarned not to belieue which is to be tryed by another spirit and that spirit by another in infinitum That spirit into which Sathan transfigureth himselfe deceauing many and making many false Prophets and rauenous wolues That spirit which brings in Sects of perdition drawing many out of the Church which causeth so many to blaspheme the way of truth to walke in concupiscence to contemne dominion to allure vnstable soules to promise liberty to speake proudly to depraue Scriptures to turne from the Commandement and to draw disciples after it That spirit which cannot be discerned whether it be the spirit of God man or the Diuell whether of truth or falshood of wisedome or giddines and in regard it hath so great similitude in effect and operation one with another That spirit I say cannot be an infallible rule and iudge to interprete Scripture iudge of fayth decide controuersies and direct euery man in the way of his saluation this is euident and needs no proofe But such is the priuate spirit which euery priuate person and sect-maister challenges to himselfe as is before proued and by experience confirmed in that euery Heretike ancient or late hath by force of it separated himselfe from Gods Church broached so many blasphemous opinions contemned so highly all Church-authority promised licentious liberty of the Ghospell depraued so fowly holy Scriptures and drawne so many into perdition after them all which shall more at large afterwardes be confirmed Therefore it doth follow that this priuate spirit cannot be a rule of fayth able to assure and secure euery one in his beliefe and saluation And thus much of the first proofe out of Scripture against this priuate spirit Out of 2. Pet. 1.20 making the same spirit authour and interpreter of Scripture SECT II. THE second proofe is out of S. Peter who 2. Pet. 1.20 prouing the power and present cōming of Christ first by the eye-witnesse of some in his Transfiguration next by a more firme testimony in respect of the Iewes that is the holy Scripture which he commends for the effect which is to lighten as light in a darke place and for the authour which is the Holy Ghost hath among the rest these wordes Vnderstanding this first that no prophecy of Scripture is made by priuate interpretation for not by mans will was prophecy brought at any tyme but the holy men of God spake inspired with the Holy Ghost In which wordes S. Peter makes first a serious premonition Vnderstanding this first as a point of principall and important consideration Secondly he layes downe his assertion in wordes plaine powerful against this priuate spirit That no prophecy of Scripture that is no sense and meaning of Scripture for so are they called some Prophets because they did expound the secret hidden mysteryes of Scripture and foretell the ioyes of heauen to the iust as S. Ambrose and S. Anselme with all others do expound it is made by priuate interpretation that is according to S. Chrysostome Not by the spirit which many bragge of as the spirit of God but falsly pretending it do speake that which is their owne According to S. Clement Not according to the proper vnderstanding of our owne wit Yea according to Caluin Not by our owne proper sense for what we produce out of it is prophane The sense therefore according to the plaine wordes and generall consenting interpretation of all is No priuate spirit of any priuate man expounding Scripture according to his owne priuate sense and proper conceit and fancy is a fit meanes to interpret Gods holy word of which thirdly he giues this reason because not by mans will or by any selfe seeming humane conceit was prophecy brought at any tyme that is the sacred and holy sense of Gods holy word neuer at any tyme brought forth and penned but the holy men of God the Prophets and Apostles spake and dictated what they wrote inspired with the Holy Ghost that is Because the Holy Ghost was the author of the wordes and sense of holy Scripture in the mouth and handes of those who first penned it Therfore must the same holy Ghost be the expositour of the sense of it in the mouthes of them who rightly vnderstand it And this to be the true sense of this place witnesse besides the former testimonies not only the Rhemists Bellarmine and others but also Caluin himselfe saying The spirit which spake by the Prophets is the only interpreter of himselfe Out of which place and wordes I inferre first that as the true text of Scripture it selfe so also the true sense and meaning of it is a meane and ground of Christian religion first and principally to be knowne Secondly that this true sense is not to be made by any priuate interpretation of the priuate spirit of euery priuate person Thirdly that it is to be made by the same spirit of God which was the first authour and dictatour of it And out of this inference and euidence of wordes I argue thus That spirit which must be the true and infallible interpreter of holy Scripture is and must be the same which was the first author and writer of it as is heere proued but that spirit which first wrote the text of holy Scripture was not a guift or spirit communicated to euery priuate person though faythfull but only to the Prophets and Apostles the first and prime pillars and Pastours of Gods Church as is euident Therefore this and the same spirit or guift which is giuen to expound the same scripture is not a spirit giuen to euery priuate belieuer but only to the Pastours and pillars of Gods Church who as they are the successors of the former first pillars and Apostles so also they receaue the same spirit to interprete the same Scripture which their Predecessours wrote As therfore the true spirit resided chiefly in the first Pastours pillars of Christs Church to write holy Scripture so also the same spirit resides chiefly in their succeeding Pastours and Prelates to expound it and not in euery faythfull and simple belieuer who can only read it Out of 1. Cor. 12.18 prouing the interpretation of of Scripture to be a guift gratis giuen not common to all faythfull SECT III. THE third proofe is taken out of those places of Scripture which attribute this guift of interpreting Scripture not gratiae gratificanti or to iustifying grace which is common to all faythfull belieuers and adopted children of God but gratijs gratis
seriously discussed may suffice to satisfy the Reader that in their iudgement this priuate spirit is an vnfit Interpreter of holy Scripture and an vnable iudge to decide matters of Fayth Secondly we may note that though none of the ancient Fathers did in particuler write of this subiect nor yet on set purpose confute it yet these sayinges and sentences of theirs sought and picked out as so many dispersed flowers of their seuerall gardens and coupled togeather as into one nose-gay may serue for a taste of their generall opinions iudgement in this matter especially since their assertions were neuer contradicted nor their persons euer censured by any for them Thirdly we may note that those Fathers who doe either attribute this prerogatiue of interpreting Scripture to the Church or Pastours of it as the most cyted by Bellarmine before quoted doe or derogate the same from all humane and proper wit and iudgement as some of these heere cyted in their words do do both of them as much as if in expresse tearmes they had done it condemne this priuate spirit and power of it as incompetent for a Iudge of Fayth 1. because they who interprete Scripture and assigne the Fathers Councells or Church for approued and authorized Iudges in this case must needs condemne those who forsake them and oppose themselues and their iudgement against them which all they doe who rely vpon their priuate spirit and prefer their iudgement of it before the iudgement of the Church and Fathers 2. Because all who are guided by this priuate spirit and rely vpon it doe in effect rely vpon their owne iudgement and opinion and so either erroneously mistaking themselues or abusing the spirit do insteed of the spirit of God make their owne conceit fancy or imagination the iudge and vmpire of all These being supposed we will descend to particulers and cyte some of these Fathers and their testimonies in thei◠seuerall ages First therefore to begin◠〈◊〉 the first age of the Apostles to descend downe 〈◊〉 S Clement the scholer of S. Paul and coetaneall with the Apostles sayth It is to be obserued that when the law of God is read it ought not to be read or vnderstood according to the meaning of euery mans owne wit for there are many thinges in holy Scripture which may be wrested to that meaning which euery one volūtarily presumes to frame to himselfe but this cannot be Loe the sense which euery ones wit and iudgement which they call their spirit presumes to frame cannot be a true and infallible sense of Scripture In the second age Irenaeus a Doctour and Martyr whō S. Hierome calles Virum Apostolicum an Apostolicall man speaking of the Heretiks of his tyme sayth Euery one sayth that his owne fiction which he hath deuised of himselfe is wisedome that he vndoubtedly vnspottedly and sincerely doth know the hiddē mysteries These Heretikes made the inuention of their own braine the vndoubted spirit of wisedome to vnderstand the hidden mysteries of Fayth Tertullian speaking of Heretikes who differ among themselues sayth Euery one doth tune what he receaues according to his owne liking in the same manner as he who taught them made it according to his owne liking Againe shewing that diuersity of doctrine brings corruption of scripture he sayth They who are resolued to teach otherwise then the Church must change the meanes of doctrine that is scripture since how came the heretikes to be strangers and enemies to the Apostles but by the diuersity of doctrine which euery one according to his owne liking either made or receaued Againe VVho are rauenous wolues but subtill senses and spirits that lye close to molest the flocke of Christ VVho are false Prophets but false Preachers VVho are false Apostles but adulterous Ghospellers Againe He is to be counted an Heretike who forsaking that which was first doth choose to himselfe that which was not before Againe Heresy is called in Greek of Election by which one chooseth to beginne or follow it therefore S. Paul sayd that therefore an Heretike was damned because he chose to himselfe that for which he is damned It is not lawfull for vs to introduce any thing vpon our owne opiniō nor to follow that which others introduced vpon their owne opinion And he calles Adams sin an Heresy because he chose it rather vpon his owne then Gods election Heere are deceitful spirits euery one 's owne spirit liking will purpose resolution opinion and election described to be that which makes men Heretikes and strangers from God rauenous Wolues false Prophets and adulterous Ghospellers and damned Heretikes and changes the sense of Scripture Out of which the same Tertullian affirmes That heresy is a matter of humanae temerity not diuine authority which alwayes so amends the Ghospell vntill it corrupt it That all doctrine is true not which came from a priuate spirit but which agrees with the Apostolicall mother and originall Churches and that is without doubt to be held which the Church receaued from the Apostles the Apostles from Christ Christ from God all other doctrine is preiudicated as that which sauoureth against the verity of the Church of Christ. Againe That to deale with Heretikes by Scriptures is but to turne ones stomacke or breake his braine to loose his speach by contending to rayse choler by hearing their blasphemy since what the most expert Scripturist can alleadge they will deny and what he denies they will defend eyther by denying Scripture or by adding or detracting from it Valentinus sayth he receaued that which was most for his purpose and formed the Scriptures to his owne opinions but not his opinions to Scripture And so as S. Augustine saies They contend not for the true meaning of Scripture but for their owne opinions making that which is the opinion of their owne to be the meaning of Scripture In the third age Clemens Alexand. in his learned bookes Stromatum which he wrote according to Baron anno 204. shewing not only that Heretikes alleadge Scripture but also how they vse it sayth Though they who follow heresies presume to vse the propheticall Scriptures yet they neither vse all of them nor these they vse entirely but choosing those sayings which are doubtfull they draw them to their owne priuate opinions This is one of the chiefest sleightes of this their priuate spirit to wrest doubtfull sentences to their owne aduantage make that which is vncertaine in it selfe certaine and a point of Fayth In the same age S. Cyprian that Doctor suauissimus Martyr beatissimus as S. August calles him speaking of some whome the Diuell leades from one blindnes of the world to another darkenesse of errour sayth They call themselues Christians and while they walke in darknes they thinke they are in light the Diuell flattering and deceauing them who transfigures himselfe into an Angell of light
and subornes his owne Ministers as Ministers of iustice affirming night to be day damnation to be saluation and shadowing desperation vnder pretence of hope perfidiousnes vnder pretence of Faith Antichrist vnder the name of Christ Againe shewing how heresies and schismes arise out of disobedience of the people to one Pastour and Iudge in place of Christ he sayth No man should make any stirre against the colledge of Priests no man after diuine iudgement after the suffrage of the people after the consent of fellow-Bishops should make himselfe iudge not now of the Bishop but of God No man should deuide the vnity of Christs Church by discord being proud should by himselfe coyne and set abroad a new heresy Againe The beginning and endeauour of Heretikes and Schismatikes is to please themselues and to contemne their Superiour with swelling pride they goe out of the Church and set vp a new Altar breake peace and vnity Againe In doctrine as well diuine as philosophicall it is neyther safe nor fit that persons vnlearned and ignorant of that which belonges to those sciences should venture to discusse that they know not and to be maisters of what they are ignorant In all which the effect of the priuate spirit is described to be to question examine that which is determined by Bishops and Councels to make it selfe iudge of all to diuide the vnity of the Church to broach new heresies and in conceit and respect of it selfe to contemne all superiority to teach that they know not and to be maisters of what they vnderstand not In the fourth age S. Ambrose a man so worthy that S. Augustine reuerenced him as his Father who begot him in Christ so praysed him that he not only calles him happy the flower of latin writers but all the Roman world sayth he with me admire him his grace constancy labours perils both in workes and wordes Yea sayth he Pelagius the Heretike so extolled him that he durst not reprehend him his exposition of Scripture but acknowledged that in his bookes aboue others did shine the brightnesse of the Roman fayth This holy Saint and Doctour sayth Those are Heretikes who by the wordes of the law impugne the law for they set a proper sense vpon the wordes that they may commend the wickednesse of their owne opinion by the authority of the law Againe It is a very dangerous thing if after so many prophesies of the Prophets after the testimonies of the Apostles after the bloud of Martyrs thou darest presume to discusse the ancient faith as new after so many guides dost remaine in errour and after the toiles of so many departed this life darest contend in idle disputation let vs reuerence therefore our owne Fayth in the glory of Martyrs Heere is this priuate spirit and two effects of it the one to interprete Scripture according to euery mans owne liking the other to examine and question againe that which hath beene iudged by the Pastours of Gods Church and to censure them and their iudgement both condemned by S. Ambrose S. Hierome one whome Prosper calles Vitae exemplum mundi magistrum An example of life and the maister of the world whome S. Augustine calles One most learned skillfull in three tongues desires to conferre with him to adhere to him and to be instructed by him sent his books to be censured of him and commended others as Orosius who trauelled for that end from Spaine to Palestine to learn of him And whome Damasus the Pope and many from all the partes of the world consulted with about obscure places of Scripture This great lampe of Gods Church sayth Heretikes whatsoeuer they speake they thinke it to be the word or the law neither doe they vouchsafe to know what the Apostles or Prophets thought but doe apply certaine incongruous testimonies to their owne sense and meaning as though it were not a great most wicked manner of teaching to depraue the sentences of Scripture and to draw them contrary to their sense vnto their owne will A deuise proper to this spirit to thinke all it sayes to be Scripture and to wrest all scripture to its owne liking Againe he sayth That Heretikes of the guifts of Nature haue made to themselues Idols not which they receaued of God but which they made out of their owne braine That they haue turned the holy speaches and senses of Scripture into Idols which they haue framed out of their owne heart That hauing lost their iudgement they worship the Idols which they haue framed of their owne hart and are possessed with the spirit of spirituall fornication That of the sense of Scripture they haue made Idols of diuers opinions and abominations of offences That they vse the diuine wordes and testimonies to their owne sense and do giue them to drinke to those whome they deceaue and with whome they haue fornicated That in all questions they follow not the authority of Scripture but the opinion of human reason That they snatch certaine sentences out of Scripture and sowing them togeather doe set them to that matter to which they cannot agree and so do set them as pillowes vnder euery ones elbow to delude them Thus doe sayth he all heresies deceaue and draw to death by faire promises all sortes of ages and sexes giuing them not solid bread of Scripture but broken and cut peeces of crummes Thus did the Manichees Gnostikes Marcion take testimonyes out of the pure fountaine of Scripture but did not interpret them as they were written but cōuerted the simple meaning of Gods word to signify that which themselues would haue All this they did bragging of their receauing the spirit of God which yet they had not but the spirit of the Diuell by which they were carryed into diuers factions Such an Angell and diabolicall spirit did possesse and fill Philomela Apelles his virgin Cōcerning which spirit he concludes that It is called Heresy ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of election by choosing euery one that doctrine which seemes to him better vnderstanding the Scripture otherwise then the Holy Ghost meant it by which he is an Heretike The sūme of which gathered out of these dispersed places is that all Heretikes being deceaued by the spirit by their owne opinion and their owne selfe seeming conceit do choose to themselues what sense of Scripture seemes most pleasing to them and therby make it an Idoll of their owne inuention by which they deceaue themselues and delude others Eusebius confirmes the same saying of the Seuerians That they interpret the sense of Scripture according to their owne liking In the fifth age S. Augustine one so highly commended both by ancient Fathers and late Protestants that as before is at full cyted they both count him as a maister of all learning as
a fountaine incorrupted a Doctour among the Interpreters of Scripture as a Sunne among Planets as the greatest of the Fathers the worthiest Deuine that euer Gods Church had This great Doctour and Saint sayth Heresies haue no other origen then this that euery Heretike prefers his owne opinion drawne from his owne proper spirit before the commō opinion of the Church Againe Nothing makes them Heretiks but this that misvnderstanding the Scriptures they obstinatly defend their owne opinions The holy Scripture is dangerous to these who will wrest it to their owne peruerse hart who whē they ought to liue according to the will of God they liue according to their owne will and they will haue that to be the meaning of Scripture which is their owne when that which is the Scriptures ought to be theirs Againe Thy truth O Lord is neyther myne nor this mans or that mans but all mens whom thou callest publickly to the communiō of it and whereby thou dost terribly admonish vs that we seeke not to haue truth priuate least we be depriued of it for whosoeuer doth challenge to himselfe that which thou dost propose to be enioyed by all and will make that proper to himselfe which is common to all that man is driuen from the common to his owne proper that is from truth to falsehood Wherupō he reprehends the Pelagians because they vnderstood the Scripturs according to their own priuate sense the Donatists because eyther by too much louing their owne opinion or enuying their betters they went so farre vpon their diabolicall presumption as sacrilegiously to separate holy communion and bring in schisme or heresy and the Manichies You see that your worke is to take away all authority from Scripture and make euery mans mind and conceit authour of what is to be belieued or not to be belieued in holy Scripture that is that you will not subiect your selues to Scripture but will make Scripture subiect to your selues Thus doth S. Augustine condemne this spirit for that it doth prefer it selfe and owne opinion before the commō iudgement of the Church doth falsely interprete Scripture doth draw the meaning of Scripture to its owne wil yea the will of God to the same And he condemnes the Pelagians Donatists and Manichies for that by it they expounded Scripture and deuided themselues from the communion of holy Church With S. Augustine agrees Cyrill of Alexandria Heretikes should do well if they would seeke the true sense of Scripture and not turne all according to their owne will And with them both Vincentius Lyrinensis If any would seems a Prophet or Maister that is maister of spirituall thinges let him chiefly desire vnity and equality that is that he do not prefer his owne opinion before others nor doe departe from the generall opinions of all men Because all doe not take the holy Scripture in one and the same sense some do interprete one way others another way the same sentences so that as many senses are made as there be men Therefore it is very necessary by reason of many turninges and windinges of errours that the line of Catholicall and Apostolicall interpretation be directed according to the rule of the Ecclesiasticall and Catholike sense Heere is aduise giuen not to wrest all to our owne liking and spirit but to keep vnity and direct the interpretation of Scripture according to the rule of Catholike sense After all these Venerable Beda the honour of our Nation in the eight age sayth As the Prophets did write deliuer and speake not their owne wordes but the wordes of God so also the Reader of them must not vse his owne proper interpretation least he decline from the sense of the truth Therfore we affirme that no man presume to expound Scriptures according to his owne pleasure What more plaine I will adde to these the testimonyes of Luther and Caluin vttered in confutation of others but against themselues Luther x speaking against Swenkfeldius sayth It must not trouble vs that some do glorify of the spirit and little esteeme the Scriptures But sayth Luther good friend the spirit goes this way that way I also was in spirit and haue seene spirits if I may glory of my owne perhaps more then they shall see in a yeare and my spirit doth shew it selfe in something where theirs is yet in a corner Note that the Swenkfeldians and the Caluinists agree in that both of them rely on the Spirit and make it the ground of their Fayth they differ in that the former refuse scripture and rely only on the spirit these later admit scripture but both for canon and sense of it subiect it to their spirit so that the spirit in the one reiects scripture in the other it censures and Lordes it ouer scripture Whether is worse let any be iudge Caluin also speaking of the same Swenkfeldians sayth If that spirit was good it would be the same with the spirit of the Apostles and ancient faythfull people but their spirit would not be iudg without scripture so say we If Caluins or the Caluinist spirit were true it would be the same with the spirit of the ancient Church and Fathers Also against the Vbiquitarians he sayth Satan hath bewitched their mindes with horrible witchery c. And Satan by turbulent spirits doth endeauour c. Mans hart hath so many secret places of vanity is subiect to so many holes of lyes is couered with so much fraudulent hypocrisie that it often deceaues it selfe Againe Many false Doctours belye or counterfeite the title of the spirit many mad men start vp who rashely make ostentation that they are endued with the spirit of God They are fooles who amazed at the honourable title of the spirit dare not enquire after the matter it selfe Many braggo of the spirit yet speake in their owne priuate name goe out in their owne name vtter out of their owne sense Thus do these Patrons practisers of this priuate spirit wound themselues in thus stabbing the same in their aduersaries For what they affirme against them is verified against themselues But what can these Spiritualists as we may call them say to all these testimonies of Fathers Or rather what shall we say to them about the same I conceaue nothing can be sayd better then that which S. Augustine in the like case of originall sinne sayth against the like Heretikes the Pelagians for hauing cyted most of the Doctours before his tyme both of the Greeke and Latin Church as Irenaeus Athanasius Cyrill Nazianzen Chrysostome Basil Olympius Reticius fourteene more whose workes are not now extant as Eulogius Ioannes Ammonianus Porphyrius Fidus Zozimus Zoboenus Nimphidius Cromatius Iouinus Eleutherius Clematius all greeke Doctours and Cyprian Hilary Ambrose Innocentius yea Hierome of his owne tyme all Doctours of the Latin Church and all to proue originall sinne and
necessity of grace against Iulian the Pelagian he speaketh of the Fathers in this manner These Fathers I haue cyted no more least it should be too tedious to read them yet such as are not so light that you may scorne to weigh thē yea so great that you may groane vnder the burthen of them These are they whose so great consent ought to moue you and who are not a conspiracy as you call them of ill tongued men but who flourished in the Catholike Church are sound in doctrine and armed with spirituall weapons who fought stoutly against heretickes and haue passed ouer their labours and slept in the bosome of peace VVho hauing liued holily and ouercome the errours of their tyme and departed gloriously out of this world before you came into it These though they were not then present when this Controuersie began and is now on foot so could not by word of mouth giue a definitiue sentence yet when they wrote and sayd these thinges they were then such as had not any either friendship or falling out with you or vs. They were angry neither at you nor vs had compassion of neither What they found in the Church they kept what they learned they teached what they receaued from their Fathers they deliuered to their children You and we did not plead before these Iudges and yet they decyded our cause neither you nor we were knowne to them and yet we do produce their verdict for vs against you we did not about this matter contend with you and yet they pronounce vs victors That which they belieue we belieue what they teach we teach what they preach we preach yield to them and yield to vs consent with them and consent with vs if you will not by them be a friend to vs yet be not for vs an enemy to them which yet you must be if you remaine in this errour therfore leaue it and leane to them Can Pelagius and Celestius Luther and Caluin so farre preuaile with you that for them you dare forsake so many and so great ancient Doctours and defenders of the Catholike fayth ouer all the world Hath tyme made such a confusion of great and small matters Is darkenes so become light and light darkenes that Pelagius Celestius Iulianus c. do see and Hilary Gregory Nazianzen Ambrose c. are blind VVere it not better to yield to them who are better and stronger and to maister your owne presumption then to insist vpon your owne animosity and conceit which you desire should preuaile because it is your owne VVere it not better to yield to these Christian Doctours or rather to Christ in them and to restore your selfe to them from whome you are departed How gratefull would these be to you if you did belieue the Catholike fayth and how terrible must they needes be against you when you oppugne the same Catholike Fayth which they sucked from the teat which they eate with their meate which for milke and meate they gaue to little ones and great ones which they plainely and stoutly defended against their enemies euen you not then borne By such planters waterers builders Pastours nurses the Holy Church increased therefore stood amazed at the prophane termes of your nouelty and as the head of a serpent abhorred troad vnder foot bruised and kickt away your new opinions which did lurke and crawle to deceaue the virginity of the Catholike Church and corrupt the chastity of it which it hath in Christ as did the Serpent seduce Eue. The Fayth of these is to be defended against you as is the Ghospell against wicked and professed enemies of Christ euen that Catholike and Christian fayth which as it was first deliuered in Scriptures so by these Fathers it hath beene hitherto kept and defended and shall by Gods grace euer be kept and defended Thus S. Augustine against the Pelagians their new doctrine for the Fathers and thus we against the Protestantes and their priuate spirit and new doctrine for the same And this may suffice for the testimonies of Fathers THE PRIVATE SPIRITS INTERPRETATION OF HOLY SCRIPTVRE Deciding of Controuersies and iudging of matters of Fayth Confuted by Reasons drawne from the difficulty of discerning of Spirits CHAP. IIII. Of the diuersity of Spirits SECT I. IN the former Chapters we haue confuted the Protestāt priuate spirit by authorityes of holy Scripture and by testimonies of ancient Fathers it remaines that we doe the like by euidence of reason and in this Chapter by reasons drawne frō the difficulty of discerning of spirits of which if the priuate spirit be not able to discerne and iudge which be good or bad which true or false much lesse is it able to discerne iudge the motions and effects of them that is which Scripture the sense of it is true or false which fayth and doctrine is good or bad For the better vnderstanding of which difficulty of discerning of Spirits we may note first how many sortes of varieties and distinctions of spirits there be 1. According to the nature and property of spirits S. Gregory distinguishes them thus Some are without mixture of body some with mixture Spirits without mixture are either increate as God the Father a spirit God the Sonne a spirit God the Holy Ghost a spirit all one God al one spirit good without quality great without quantity euery where without place alwayes without tyme doing all without action mouing al without motion containing all and contained in nothing and present in all by his essence power and presence and yet aboue all or els create which are either happy in glory as the Angells in heauen which are as administring spirits for vs or els damned in hell as the Diuels who as roaring Lyons seeke to deuoure vs both which doe differ either in specie or kind or at the least in degrees of power and greatnes some being in the highest some in the midle some in the lowest Hierarchy euery Hierarchy hauing his order and euery order his particuler Angels and Diuels belonging to it Spirits mixt with bodies flesh are either such as are mixed with flesh and dye with it as the sensuall soule of birds and beastes or such as are mixt with flesh but dye not with it as the reasonable soule of man which is a meane betweene Angells to whome he is inferiour and beastes to whome he is superiour communicating with the one in the immortality of soule with the other in mortality of flesh 2. According to their estate and condition these spirits are some good as God Angels Saints others bad as Diuels men wicked aliue or damned in hell others indifferēt as the natural spirit of man and sensuall of beastes some are blessed in heauen as Angells and Saints others damned in hell as Diuels and the damned soules others in the way and out of danger as
of their motions illuminations and inspirations First therfore for the discerning of the good spirits vnder which title I include all sortes of motions which come imediatly either from God or from Angels or from grace the difference of which doth not much import since they are all good and of God mediatly or immediatly the rules and signes to discerne them are taken some from the obiect matter which is proposed some from the manner circūstances how it is proposed some from the fruits and effects which it worketh The rules and markes drawne from the obiect matter are First that the good spirit inspires moues only to verity and true faith not to falsity and heresy nor to any thing which is contrary to the grounds rules of true faith And so whasoeuer is contrary to faith and the grounds of it as scripture tradition Church Councels consent of Fathers is not from the good but the bad spirit Secondly that it moues only to matter of piety and sanctity and to nothing contrary to good life and manners or to the law of God or naturall reason Therefore what is sinne impiety by commission or omission against reason or grace is from the bad not the good spirit Whereuppon it follws that as the Prophet saith the spirit of God is Corne and Fire a Hammer because it nourisheth strengthneth with verity vertue as Food it enlightneth enflameth with illuminations and inflāmations as Fire and beateth mollifieth with contrition mortification as a Hammer but the spirit of Sathan is as a Dreame and Chaffe because it followes things apparent not true things vaine and not solide things that tend to ill not to good Wherfore when it proposes things either true or good it is neither to be belieued in the one nor followed in the other because in the end and application it doth deceaue and brings danger in both Thirdly that it moues sometimes to these verities and vertues as to know loue and follow God in generall only leauing the application and particulers to the direction of others for the matter the manner the tyme the place or the like as it did S. Paul to be a Christian leauing him to Ananias to be instructed what he should belieue and do And Iephta to make a vow according to the Prophet Isay who yet by his owne spirit as faith S. Ambrose choosing the particuler erred and did amisse Fourthly that when it moues in particuler to extraordinary works as for example of pennance fasting as it did S. Antony Simeon Stelites S. Katherine of Siena to fast many weekes and monthes or of obedience as it did Abraham to offer in sacrifice his sonne and others to walke on the water set vpon Lyons or the like or of martyrdome as it did some Virgins and Martyrs to cast themselues into the water or fire to preuent tentation or confound the Tyrants al which it did for the fuller triall of the persons the greater honour of God or more edification of others When I say God moues or inspires to these extraordinary workes then ordinarily he doth it with that sense of certainty that he leaues no doubt of it in the soule with that vehemency of motion that the soule presently proceeds to execution with that subtility of attention that in the operation the soule can hardly attend to any thing els but that which is good and of God The rules and markes drawne from the manner of proceeding of the spirit are First That when the spirit doth worke any good motion immediately in the superiour part of the soule as in the Vnderstanding reuelations and illuminations of truth In the wil inspirations and inflammations and ardent desires of good In the Memory attention and adhesion to God in the same manner as it doth the habits of faith hope charity and the rest all without any mediatiō or ministery of any species in the outward senses or of phantasies in the interiour imaginatiō to which the power of the bad spirit is limited that then it is the spirit of God which somtimes enters in knocking at the dore of the soule by holy vocations and admonitions to call it from sinne to grace frō vice to vertue somtimes hauing got entrance doth worke labour in the soule either inlightening the darkenesse or inflaming the coldnesse or moistening the drynesse or righting the crookednesse or mollifying the hardenesse or awaking the drowsinesse or curing the sicknesse reuiuing the senslesnes which it finds in the same Somtims it proceeds so far as now to infuse a copious light of knowledge reuealing secret senses of scripture deep mysteries of faith high points of contemplation now to instill a pleasant dew of consolations and comforts in spituall practise and of content and sweetnes in enduring afflictions now to perfume it with a fragrant odour either of the incense of Deuotion or of the myrrhe of Mortification or of the sweet sent of all heroicall vertues and perfections wherewith the soule is rapt as it were out of the sense of bodily feeling vp to a glimpse to a taste to a sweetnes to an vnion with God so farre that it is no more where it liues but where it loues now wholy absorpt rauished and inflamed and transformed into God and God into it All which are a signe of the spirit of God Secondly that the spirit of God thus setled in the soule doth as it were with two eyes looke out abroad into all things That is with the one of pure intention which seeks not our owne honour profit pleasure and content in any thing but God and his honour glory and praise in all our words actions visitations consolations or desolations The other of discretion which proceeds in measure not going further in any practise then our ability will extend In weight valewing things of necessity before things voluntary of iustice before charity of obligation before supererogation In degree first mouing then walking then running and lastly flying and that by step to step from the botome to the top imbracing first the feet next the knees then the hands so to the face and presence of our Sauiour In order contenting our selues with wayes ordinary plaine facill vsuall and commodious to our selues others not aspiring to works effects extraordinary high prodigious miraculous beyond reach of our reason and without benefit to any And in all it perseuers proceeds with vigilancy and diligence without stop interruption or retiring in the course of vertue and perfection The rules and signes drawne from the effects and operations of this Spirit are That the spirit of God for the most part hath and doth cause such a spirituall sauour and taste in the soule where it is that as a man is knowne by his voice and visage as hony is discerned by the taste sweetnes So the motions illustrations and the voice
or forme of true doctrine which they had learned and is committed to them The doctrine which they receaued froÌ„ the beginning VVhich was first euangelized to them Or the precepts of the Apostles and ancients Or rather of our Sauiour deliuered by the holy Prophets and Apostles And the word of God which remaines for euer That the knowledge of this rule or doctrine of fayth is presupposed to the true knowledge and vnderstanding of scripture is proued both by scripture and reason By scripture the Prophet Isay sayth as S. Cyprian and S. Augustine do both of them read and vnderstand it Except you belieue you cannot vnderstand that is sayth S. Cyprian the Iewes cannot vnderstand the scripture except they first belieue in Christ S. Augustine sayth There be some of you who vnderstand not and therefore they vnderstand not because they belieue not let vs first adhere by Fayth that we may be reuiued by vnderstanding And in another place Fayth must go before Vnderstanding that the vnderstanding may be the reward of Fayth Therefore Fayth and the rule of fayth is necessary before the vnderstanding of Scripture Secondly the Scripture for the sense is a Booke sealed with seauen seales these seales none can open but he who hath the key of Dauid This key of Dauid is giuen only to them who are faythfull with Dauid therfore the key of faith is requisit to the opening the sense of the booke of scripture which is confirmed by S. Hierome who alleadging the same words sayth The Law is spirituall and requires reuelation that it be vnderstood For proofe of which he produceth the example of the Eunuch who read but vnderstood not the scripture till Philip did expound it to him made him faythfull and so became of a scholler a Maister Thirdly Euery learned Scribe in the Kingdome of Heauen is like to a man the maister of a family who bringeth out of his treasure new and old The Scribes were the Maisters and Interpreters of scripture but they were in the kingdome of heauen that is in the Church by Fayth and so did interprete the new and old Testament which S. Augustine alleadging to the same purpose against the Manichees sayth You vnderstand not because you belieue not as sayth I say for you are not instructed in the kingdome of heauen that is in the true Catholike Church of Christ for if you were you would produce old and new out of the scriptures Therfore one must be a scholler in the Church by fayth before he can come to vnderstand the scripture as a Maister Fourthly S. Paul sayth to Timothy Thou hast learned holy scriptures from thy infancy which are able to instruct thee to saluation by fayth which is in Christ. If the scriptures instruct by Fayth then Fayth is prerequired before we can be instructed by them or vnderstand them Fifthly the holy Fathers and Doctours of the Church haue by the breach of this rule as a signe discerned Heretikes and by the authority of it as a strong argument confuted the same Thus were discerned Marcion Valentinus Câ—rinthus and Basilides by their deprauing the rule of truth witnesse Irenaeus Thus Paulus Samosatenus by his forsaking the Canon of the Church and flying to strange and adulterous doctrine Thus Montanus by his vttering strange words contrary to the custome of the Church deriued by tradition and succession from the Apostles witnes of both Eusebius Thus Nestorius by forsaking the ancient doctrine and introducing of new witnes Socrates And thus all Heretikes by their forsaking the rule of Christianity witnesse S. Augustine They being all esteemed to haue truth on their side who walke according to the rule which the Church receaued from the Apostles the Apostles from Christ witnes Tertullian Thus did S. Hierome confute and confound the heresy of the Luciferians by the light of the Sunne of the Church Gregorius Nazianzen the same by the doctrine abhorring the same S. Basil the Eunomians by the vnwritteÌ„ tradition of the Church Athanasius the Arians by the authority of the Orthodoxe Church and his ancestors opposite to them and abhorring their doctrine S. Epiphanius the Melchisidechians by the tradition of the Apostles and succession of doctrine The Millenarians by their transgressing the limits of the holy Church of God and the hope of Propheticall and Apostolicall tradition in fayth and doctrine And the Demerâ—s and other Heretikes by the style of Christianisme and the phrase of the Apostles receaued from the Fathers S. Augustine the Pelagians by the grounded custome of the Church hastening to baptisme infants By the most ancient knowne and vndoubted rule of Fayth truth And by the authority of the Church so commended in scrâ—pture The Donatists by the authority of the Church and by apostolicall Tradition And both Irenaeus Origen and S. Augustine did confute all Heretikes by the tradition of the Apostles manifest to the whole world in the Church sayth Irenaeus By the Ecclesiasticall tradition dissented off by none sayth Origen By the Catholike Church whose not receauing any opinion is sufficient sayth S. Augustine to confound any heresy Therfore the doctrine and practise of the ancient Fathers was to discerne and confute all Heretikes by this rule of Fayth Sixthly the same is proued by Reason because the scripture is the booke of the faythfull not the faithlesse therefore as it was writ to the faythfull as the conuerted Iewes Romans Corinthians c. so it is vnderstood truely only by the faythfull as the Christians not by the Infidels as the Iewes Turkes and Heretikes who haue and read the wordes but vnderstand not the sense meaning because the veile is yet ouer their eyes in the reading of it for want of fayth therefore the letter that is the words and reading of it doth kill them and is to them a ministration of death and only the spirit that is the vnderstanding of it doth giue life to them who haue fayth Of which necessity of Fayth prerequired to the vnderstanding of Scripture see Stapleton de principijs Doctrinalibus where the same is further proued out of the ancient Fathers testimonyes to wit S. Augustine Irenaeus Origen Athanasius Cyrill of Alexandria Theodoret and Vincentius Lyrin who sayth that the holy and learned men did interprete the holy Scripture according to the traditions of the Catholike Church and the rule of Catholike fayth And againe That the line of propheticall and Apostolicall interpretation must be directed according to the rule of the Catholike and Ecclesiasticall sense Which and much more he alleadges against the custome of Heretikes who haue alwayes the Scripture in their mouth and out of it do confirme their errours Out of which may be inferred how vntruly and fraudulently the Protestants do generally auerre that in the scripture the spirit of God is and is to be sought
from the departure till the diuision of the land and also 40. of Samuel and Sauls raigne 40. of Dauids togeather with 4. of Salomons raigne which in all make 134. as they are collected out of Scripture there remaines from the departure out of Aegypt till the building of the Temple not 450. years as S. Luke relats but only 345. 3. About the raigne of Ioram King of Iuda and Ochozias his sonne after him for Ioram began to raigne when he was 32. years old raigned 8. years which for his whole life is 40. yet Ochozias his sonne who succeeded him is sayd to haue beene 42. yeares old when he began to raigne 2. Para. 22.2 by which he being 42. yeares old when his Father dyed being but 40. should be two years elder then his Father who begat him a question to S. Hierome inexplicable 4. About the raigne of Ioachim or Iechonias King of Iuda who is sayd 2. Paral. 36.9 to haue beene but eight yeares old and 4. Reg. 24.8 to haue beene eighteen years old both of them when he began to raigne 5. About Ioram King of Israel who is sayd to haue begun his raigne 4. Reg. 1.17 in the second yeare of Ioram King of Iuda and yet 4. Reg. 3.1 to haue begun the same in the eighteen yeare of Iosaphat who was Iorams Father and raigned 25. yeares 6. About the supputation of tyme as it is counted by the raigne of the Kings of Iuda and of Israel for from the beginning of the kingdome of Israel in the first of Roboam King of Iuda till the end of the same in the sixth of Ezechias when Samaria was taken are 260. yeares according to the raigne of the Kinges of Iuda and yet in the same tyme according to the raigne of the Kinges of Israel are only 240. yeares To all which if we adde the difficult places which according to S. Peter are in the Epistles of S. Paul as for example how are to be interpreted that of 1. Cor. 3.11 Gold siluer hay stubble the day of our Lord fire and to be saued by the fire That of 1. Cor. 15.29 How to be baptized for the dead That of Hebr. 6.4 It is impossible for those that fall to repent If we adde the difficult places which in the Euangelists are hard as for example in S. Marke who cites the Prophet Esay for Malachy In S. Matthew who cites Ieremy for Zachary In S. Luke who adds a generation of Cainam to the same cyted by Moyses and makes 40. Generations from Dauid to Christ where S. Matthew makes but 28. In S. Iohn who maks the day of Christs Passion the day before the festiuall day the rest of the Euangelists the day of the feast If we add the difficult places of which many holy and learned men of ancient time doubted sent for explication some to S. August as Marcellinus a Noble man and Martyr Volusianus gouernour of Rome and Paulinus Simplicianus Euodius and Honoratus all Bishops Some to S. Hierome as Marcella and Principia Suna and Fratella Hebidia and Algasia noble and religious women as Vitalis Dardanus Euagrius Damasus holy and learned Bishops And lastly if we adde all those places which all ancient and moderne Heretikes haue in so many articles of fayth abused and corrupted for the establishing of their new inuented heresies If I say we adde all these to the former it will by them appeare that the priuate spirit in euery man can be neither a competent nor yet a sufficient meanes to expound and interprete the true certaine sense of Scripture neither in places difficult to be vnderstood nor in points necessary to be belieued And this is the first kind of reason drawne from the nature of scripture against the priuate spirits interpretation of it SVBDIV. 2. By reasons drawne from the priuate spirit which should expound Scripture SEcondly other reasons are drawne from the nature and condition of the priuate spirit which whether it be in a priuate person who wants lawfull ordination and authority or in publike Doctour Pastour or Bishop who diuided by heresy or schisme doth not conforme his spirit to the comon spirit of Gods Church and generall rule of Fayth yet that it cannot be a competent Iudge of fayth and decider of controuersies is proued by these reasons First because this priuate spirit is excluded as vnable and vnfit to interprete the scripture and that by scripture it selfe for S. Peter hauing commended the propheticall word or the wordes of Scripture made by the Prophets as being a candle shining in a darke place doth giue this Caueat as principally to be vnderstood that the sense of it is not to be made by any priuate interpretation that is though the scripture be a light yet as it is a light not to Gentils Iewes or Infidels who vnderstand it not so it is not a light to Heretikes who by the priuate spirit make a priuate interpretatiō of it why Because by mans will Prophesy was not at any tyme brought but the holy men of God spake inspired by the holy Ghost that is as the holy men of God the Apostles inspired by the holy Ghost spake and dictated the word of God when it was made so the interpreters of the same word ought not to bring in any exposition of the same word of God vpon their owne will and sense but vpon the inspiration of the same holy Ghost when by them it is interpreted so that we should receaue the sense of scripture from the same spirit from which we receaued the text of Scripture As therefore no priuate spirit but one and the same spirit of the Prophets and Apostles of Christ made the scripture so no priuate spirit but the common spirit of Pastours and Prelates of Christs Church should determine and iudge of the sense of Scripture Of which place and others see more in the first Chapter Secondly because as truth and faith is not priuate to one nor singular in any but common to all and generally receaued by all the faithfull for so saith S. Augustine Thy truth O Lord is neither myne nor this mans or that mans but all mens whom thou callest publickly to the Communion of it terribly admonishing vs not to haue it priuate least we be depriued of it for whosoeuer will challenge that as proper to himselfe which is giuen as common to all and will haue that only to himselfe which is for all men that man is driuen from the common to his owne that is from truth to falshood so also the spirit of truth is not priuate to any one but common to all the faithfull for if the spirit of the teacher be not common with the spirit of all teachers it is not a spirit as it ought to be which is one keeping an vnity of spirit in the bond of peace making mē of one mind in one spirit labouring together
men did iudge of Bishops That if we looke into Scripture or ancient tymes Bishops vsed to iudge of Christian Emperours not Emperours of Bishops Thus S. Ambrose imitating S. Athanasius who sayd When was it euer heard that the iudgement of the Church did receaue authority from the Emperour Many synods and iudgements haue beene yet did neither any Bishops persuade any Emperour any such thing nor any Prince shew himselfe curious in any Ecclesiasticall affaires Valens the Arian was asked by Eulogius the Priest in Edessa Hath the Emperour the dignity of Priesthood we haue a Pastour whome we must obey Anastasius the Eutichian was told by Gelasius the Pope That though he did rule ouer mē in earthly things yet he did subiect his necke to the Prelates in diuine thinges Thou knowest that thou oughtest to be ruled nor to rule in order of religion thou knowest that thou art to depend of this iudgement not they to be brought to thy will S. Mauritius was admonished by S. Gregory the great That Priests are as Gods among men therefore ought to be honoured of all Kinges And Michael was let vnderstand the same by the Nicolas 1. Leo the Image-breaker was told by S. Iohn Damascene That the Church ought to be ruled not by lawes of Kinges but by the written and not written institutions of Ancestours And to conclude S. Iohn Chrysostome sayd freely to his owne Deacon If any Duke Consull or the Emperour himselfe come vnworthily represse repell him thou hast greater power then he Where we may note that these Emperous were thus by these Fathers reprehended for assuming Ecclesiasticall iudgment either as Heretiks or as Tyrants nor yet for doing it alone without the Bishops but only and simply as Emperours who hauing only temporall power ouer the common-wealth did assume Ecclesiastical ouer the Church Which also is further proued by the confession and practise of the best of the Christian Emperours for Constantine the Great acknowledged that the Bishops had power to iudge him and when he did iudge of the cause of Caecilianus Bishop of Carthage he did it so that he asked pardon of the Bishops for it Valentinian the elder would haue them to iudge in a cause of fayth and ecclesiasticall order who are not vnlik either in office or title that is Priests of Priests Marcians commissioners referred themselues to the Councell of Calcedon to be taught in fayth and himselfe wills that Priests determine what is to be obserued in Religiō And though he himselfe went to the Councell yet it was not to determine but confirme the fayth not prescribing lawes sayth S. Ambrose but leauing the Priests free iudgement and making the Priests themselues Iudges as he did in the Councell of Aquileia Theodosius the second sent to the Councell of Ephesus but not so much as to talke of matters of Fayth holding it vnlawfull for those who are not of Episcopall order to medle in Ecclesiasticall affaires The same did Iustinian in his Constitutions and Basil in the eight generall Councell Thirdly because power not only to preach but much more to iudge of doctrine of fayth for the authority to iudge is the strong meat of perfect men whose senses are exercised to the discerning of good and euill was committed to Bishops as of greater difficulty then the office or preaching giuen to Priests and is a spirituall grace or guift giuen by imposition of handes to spirituall men according to that of the Apostle Neglect not the grace that is in thee which is giuen thee by prophecy with imposition of the handes of Priesthood Therefore as power to minister Sacraments is proper to Priests so also to iudge of Controuersies is proper to Bishops lawfully ordained by authority successiuely descending from the Apostles For which cause to Priests and Prelates not to Kings and Princes it is sayd Thou shalt seeke the law out of the mouth of the Priest My wordes shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seedes seed for euer I will giue you mouth and wisedome which all your aduersaryes shall not be able to resist It is not you that speak but the spirit of my Father which speaketh in you He that heareth you heareth me He that knoweth God heareth vs. He that is not of God heareth vs not sayth one of the spirituall Pastours for which guift Caiphas prophesy was a guift of his functiō or priesthood according to S. Augustine though his ill life was the cause of ignorāce of what he prophesyed Lastly because many inconueniences and absurdities would follow if this authority were annexed to the kingly Scepter not to the priestly function for it would follow that Fayth could not continue one and the same neither in all persons nor in all tymes nor in all Countryes because Princes in all tymes and places are of disposition various in iudgement different in faction opposite and in subordination neither depending one of another nor alwayes respecting Religion or Religious persons more then may besteed them for their temporall and priuate endes and vses Wherefore as Ieroboam of old and Queene Elizabeth of late did relinquish the old and introduce a new Religion for reasons more politicke then diuine rather to establish their doubtfull titles then religiously to serue God so would Kinges by vertue of this their authority if it were in them either in policy or vpon affection be still altering Religions and setting vp new most for their owne endes and dispositions by which we should haue as many alterations of Religion as of Kinges and as many Churches as are Kingdomes and as great opposition in Faith as is in States and Common-wealthes All which may appeare by an example in Englād where while the authority in iudging in matters of faith was in the Prelats religion continued 900. yeares the same from Ethelbert till Henry the eight but after that power of iudging was assumed to the scepter by King Henry the 8. the supremacy by one the same King was in three yeares thrice changed from the Pope to the Clergy from the Clergy to the Archbishop from the Archbishop to the King and afterwards as many religions were a new broght in as Kings were a new crowned to wit one by King Henry another by King Edward a third by Queen Mary a fourth by Queen Elizabeth a fifth of Puritans would haue been vnder the same Queen if power had not preuented it and what may be yet lies in the power of the King and Parlament It would also follow that a man should be obliged alwayes to follow the religion of the King to change with the King and so should not be obliged to be certaine of any or to dy or suffer for any religion but should belieue and preach obserue and practice what the King prescribes
is the externall litterall sense of the words sometimes doth kill cause errour but the spirit that is the true sense which the holy Ghost intended doth quicken auaileth to saluation But that neither the letter nor the spirit can be a competēt iudge of controuersies is proued 7. Not the letter because the letter or the words in the bare literall sense are occasion of errour and heresy for so they were to the Iewes who in reading of Moyses the Law had the veile set ouer their eyes and vnderstood not Christ contained and signified in the Ceremonies of the law And so it hath beene to all Heretickes who forsaking the sense intended by the holy Ghost proposed by the Church and following the letter expounded by their owne spirit haue falsly vnderstood the scripture grosly fallen into errours Thus the letter deceaued Sabellius who expounding that of S. Iohn I and the father am one of vnity of persons not of substance falsly defended in the deity to be not three but only one person which had three names offices or properties of the father the sonne the holy Ghost creating redeeming and sanctifying mankind as the Patripassiās defended the Father to haue suffered on the Crosse as one and the same person with the sonne Thus the letter deceaued the Arrians who expounding that of S. Iohn The father is greater then I of Christ absolutly and completely as whole Christ not as man according to his humanity did thereupon deny Christ to be God equall to the Father Thus it deceaued the Macedonians who expounding that of S. Paul The spirit searcheth all things euen the profoundites of God concluded not as they ought that the spirit pierceth cōprehendeth all things as God but thus that he who searches doubts who doubts is ignorant who is ignorant is not God and so the holy Ghost who searches all is not God Thus it deceaued the Manichees who held the old Testamēt to be cōtrary to the new because for instance the old said that God created all things That God ceased frō labour the seuenth day That Man was created according to the Image of God And the new said the contrary that the Word created all things That God worketh vntill now And that you are of your father the diuell Not conceauing according to the spirit and true sense that God created all things by the word as by an Idaea that God rested from his worke of creation and yet worketh by conseruation that man was created to the Image of God by nature and of the diuell by malice Thus the Pelagians denying originall sinne to haue descended from Adam to vs literally interpreted that of Ezechiel The sonne shall not beare the iniquity of the father not only of sonnes who are not partakers but also of sonnes who are partakers of the iniquity of the father as all are of Adams sinne in whome all sinned and who receaued as head the promise of keeping or losing paradise by precept of for bearing or eating the apple for himselfe and his posterity after him Thus it deceaued others who applying literally that of S. Iohn The flesh profiteth nothing some in the Apostles time to the resurrection of the flesh others of late to the reall presence in the B. Sacrament the one therupon denyed the resurrection of all bodies the other the reall presence of Christs body both vpon one ground not distinguishing the spirituall from the carnall manner of one and the same body By which they might as well inferre that the flesh of Christ by his incarnation and passion profiteth no more then according to them it doth by his resurrection and manducation By which proofe of authority and examples it is apparent that the external letter of scripture cannot be iudge of controuersies That the internall sense of Scripture cannot be iudge is likwise proued because this true sense intended by the holy Ghost is often obscure hard and vncertaine as is certaine and before proued This obscurity breeds controuersies as experience dayly teaches and that these controuersies cannot be ended iudged by scripture-sense is proued 1. Because scripture-sense is the thing in question contention therfore is the thing to be iudged and decided not the iudge who is to giue iudgment and resolue the parties contending in iudgmēt As for example a question is about the sense of those words of the Gospel this is my body of those of the Creed He descended into hell Catholikes vnderstand them as the words import of the reall presence and of the locall descension both of Christs body Protestants expound them of a figuratiue presence by remembrāce of him in the sacrament and of an infernall suffering of hel-paines in his soule vpon the Crosse Now of these senses which is true which false the sense of the words cannot iudge betweene Catholicks and Protestants but some other iudge is necessary to confirme the one and confound the other so to end the controuersy 2. Because many places of scripture are so hard and obscure as the true sense of them cannot be truly discerned but by Church practise and tradition as for example whether those words of S. Mathew Teach all nations baptizing them in the name of the father and of the sonne and of the holy Ghost do proue a necessity of the vocall pronuntiation of these wordes for the forme of baptisme as all Protestants with vs do grant or require no more but a mentall intention it sufficing only to baptize in the name of Iesus as Act. 8.26 doth insinuate Whether those of S. Iohn Except a man be borne againe of water and the holy Ghost he cannot enter into the kingdome of God inferre a necessity of water for the matter of baptisme as the Lutherans with vs grant and the words import or that the water and the holy Ghost be all one as Caluin expounds Also why the Protestants should not inferre as well a precept and necessity of a sacrament of washing of feet out of those words of our Sauiour And you ought to wash one anothers feet after the example of Christ who did and commanded it as they do out of those of S. Mathew Eat yee drinke yee inferre a necessity of receauing vnder both kinds because our Sauiour did commanded the like Now these and such like require a Iudge to iudge of the sense and reason of them cannot themselues iudge and decide themselues to vs. By which is euident that neither the letter nor the sense of scripture can be a competent iudge of all controuersies of faith and scripture Lastly the same is proued by the analogy of a temporal Iudge in causes ciuill with an Ecclesiasticall Iudge in causes spirituall for as Controuersies aryse in ciuill causes the common-wealth so do they arise also in matters spirituall and
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
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-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
of one point with another The first ground of all they make Gods free and irrespectiue election or predestination of some to his grace and saluation his like reiection condemnation of others to damnation 2. To these elect and only to them God giues true fayth and certaine assurance of their saluation 3. To these faythfull only to them he giues the infallible assistance of this his priuate spirit 4. To this spirit and only to it he giues the true and certaine vnderstanding of the holy Scipture the sense of it So that 1. Election 2. Fayth 3. The spirit 4. Vnderstanding of Scripture is as a chaine of many lincks whereof all are so connected euery one with another as he that hath one hath all and he that wantes one wantes all For say they the vnderstanding of scripture is giuen only to them and to all them who haue the spirit the spirit is giuen only to them and to all them who haue fayth Fayth is giuen only to them and to all them who are elect and so all and only the elect are faithfull all and only the faithfull haue the spirit all and only they that haue the spirit vnderstand Scripture And so à primo ad vltimum all ōly the elect must haue true fayth spirit and vnderstanding of Scripture In which election is the mother and foundation the vnderstāding of Scripture the fruit top of al their perfection This is the connexion of their doctrine concerning their faith and saluation Now as cōcerning the knowledge infallible assurance of all these which according to their groundes euery one of them must haue of himselfe to wit that he is elect faithfull and hath the true spirit of God the right vnderstanding of scripture As concerning I say the assurance of all these and the meanes of this assurance whereupon depends their saluation if any shall demand of them whereupon they ground this their certainty and assurance of all these that is their election fayth spirit scripture-scripture-sense which are inseparable and infallibly according to them ensuing one vpon another it will appeare by their answere that they haue no groundes at all but that they runne in a round and Circle rowling and wheeling from one ground or principle to another and from that to the former backe againe without any firme or setled groūd and resolution whereon to stay themselues and their fayth whereupon they skip forward and backward from one to another that is from the scripture to the spirit and from the spirit to the scripture againe from the spirit to fayth from faith to the spirit againe from faith to election and from election to fayth againe and so from election to scripture againe and from scripture to election backe againe For aske a Protestant how and by what meanes he vnderstands the Scripture He answers by the spirit And aske him how and by what meanes he knowes that he hath the true spirit He answers by Scripture And so knowes the scripture by the spirit and the spirit by scripture Againe aske him how and by what meanes he is assured of his faith He answers by his spirit and scripture but how is he sure of his spirit and scripture by his fayth backe againe Further aske him how and by what meanes he is assured of his election He answers by his fayth his spirit or the scripture and yet his election is the ground of his fayth spirit and vnderstanding of scripture So that 1. The scripture proues the spirit and the spirit the scripture 2. The spirit proues his fayth and his fayth the spirit 3. His faith proues his election and his election is the ground of his fayth with it of his spirit and knowledge of scripture also So that as many linckes as are in their chaine so many Circles and circular proofes are made by them and all in vaine and to no purpose at all as shall be shewed And first of their first circular proofe betweene the scripture and the spirit it shal be plainely proued that they fall directly and headlong into Aristotles proper and so much condemned Circle prouing the scripture by the spirit and the spirit by the scripture againe in one and the same kind of cause to one and the same person and by one sole and whole manner of proofe In all which we haue before cleared our selues and our doctrine from the obiected Circle against vs. For which we may obserue two principles of Protestant doctrine the one that the scripture only is the rule and meanes to come to the knowledge of the certainty of all thinges to be belieued wherupon they reiect all Tradition vnwritten word of God and rely only vpon the written word for the sole and complete rule of fayth The other that this written word is to be interpreted and vnderstood only by the spirit of the Lord which as it is particuler and priuate in euery man so euery man must be directed by his priuate spirit in the vnderstanding and interpreting of the scripture and in the collecting out of it what he is to belieue wherupō they reiect all authority of Church Councels or Fathers and make only the priuate spirit the Rule and Iudge of interpreting scripture as in the first part is at large proued Which being supposed it will euidently appeare how the Protestants runne this Circle betweene this priuate spirit and scripture For aske a Protestant how he knowes infallibly which is scripture and which is true sense of it He answeres by the internal testimony of the priuate spirit assuring him it is so Aske him how he infallibly knowes this his internall testimony of his spirit is the testimony of the holy Ghost He answers by the scripture assuring him it is so for my sheep heare my voice Aske him againe how he knowes infallibly this is scripture and this the true meaning of this scripture He runnes backe to the testimony of his spirit And againe how he knowes that this his testimony of his spirit is the spirit of God He returnes to the scripture againe Thus he wheeles in a round betweene scripture and spirit prouing the scripture by the spirit and the spirit by the scripture an vnknowne spirit by an vnknowne scripture and an vnknowne scripture by an vnknowne spirit one vnknowne by another as vnknowne And if Aristotle did hould it an absurd demonstration proof to proue the Conclusion by the premises and the premises againe by the conclusion in the same manner of proofe which was as he reasons as much as to proue A by B and againe B by A. which is either idem per seipsum or ignotum per aequè ig notum And if S. Augustine did count it absurd for the Manichees to proue their Fundamental Epistle to be Canonicall because Manes held it to be so and Manes to be a Prophet or Apostle because his Fundamētall Epistle did affirme him to be so wherein he
himselfe gaue testimony to his Epistle and his Epistle to him as the maister giues to the seruant and the seruant to the maister when both are in question And if it were absurd for any to belieue Simon Magus and Selena or Hellena or Montanus and his Priscilla and Maximilla Prophetesses or Mahomet and his Sergius the Arian to be true Prophets because one did affirme and proue the other his companion to be a Prophet both being suspected and vnknowne and both wanting other kind of proofe then mutuall and Circular affection one of another Then in like manner it is as great absurdity and folly for one to belieue the scripture and sense of it because the priuate spirit affirmes it to be the true sense and againe the priuate spirit to be the true spirit of God because the Scripture interpreted by that priuate spirit affirmes it to be so In which manner of proofe all the conditions do concurre which Aristotle requires to a proper and vnlawfull Circle or circular demonstration For 1. They proue circularly and reciprocally one another as the spirit proues the scripture and the scripture againe the spirit in which is regressus ab eodem ad idem 2. They proue circularly one another in eodem genere causae for the spirit is the formall cause why they belieue the sense of the scripture and that sense of scripture is the formall cause why they belieue that to be the spirit of God 3. They proue one another totally and wholy that is the sole and whole reason why they belieue that is the sense of scripture is the spirit and the sole whole reason why they belieue this is the spirit is that sense of Scripture framed by that spirit 4. They proue one another not only circularly wholy and in the same manner of causes but also to one and the same person For as this spirit can assure only him who hath it not another that this is true sense of scripture and this true sense of scripture can assure only him not another that this is the true spirit for according to their doctrine no man can be assured of anothers spirit that it is of God but only himselfe who hath it so doth this priuate spirit and this scripture both assure one person to wit him that hath it and that circularly that this spirit is of God that this scripture is truly vnderstood by this spirit which is most proper to that Circle condemned by Aristotle for vnlawfull And thus much of the first proofe Secondly the same absurdities which Aristotle infers vpon a circular demonstration betweene the premises and coÌ„clusion do follow vpon this Circle betweene the scripture and the spirit For 1. The same thing doth proue it selfe For if by A I proue B and againe by B I proue A then I proue A by A or if I proue the conclusion by the premises and the premises againe by the conclusion then I proue the conclusion by it selfe as Aristotle reasons So if I proue the spirit by the scripture and the scripture againe by the spirit then I proue the spirit by the spirit it selfe for the spirit which proues that the scripture is true by the same scripture proues that it selfe is the true spirit therefore the same is proued by the same 2. The same thing is prius notum posterius notum in respect of the same thing For as the conclusion is knowne after the premises as it is proued by them and therefore the premises as it proues them so the spirit is knowne after the scripture as it is proued by scripture to be the spirit and knowne also before the same scripture as it proues it to be scripture and so it is posterius prius cognitum respectu eiusdem first knowne and after knowne in respect of the same 3. The same thing vnknowne is proued by another vnknowne For as when Simon Magus vnknowne to be a Prophet is proued to be a Prophet by his Selena as vnknowne Or when Montanus is so proued by his Maximilla Or Manes by his Epistle and Mahomet by his Sergius the one vnknowne Prophet is proued by another vnknowne So when this scripture and sense of it is knowne by a spirit as vnknowne doubtfull as is the scripture and sense it selfe then one vnknowne is proued by another as vnknowne which is against all manner of lawfull proofe where one ignotum vnknowne must be proued by another notius more knowne Whereupon follow these absurdities 1. That the spirit doth proue it selfe 2. That it doth proue ignotum por ignotum that is the vnknowne sense of scripture by the spirit vnknowne 3. That this spirit is prius posterius notum in respect of the same scripture By which absurdities as Aristotle did disproue the Philosophers circular demonstration of the conclusion by the premises and of the premises againe by the conclusion so we disproue the Protestants circular proofe of the spirit by the scripture and of the scripture by the spirit And as S. Augustine did reiect the Manichees proofe who by Manes did proue their Fundamentall Epistle and by their Epistle Manes And as the Fathers reiected the Monâ—anists proofe who by Montanus proued Maximilla to be a Prophetesse and by Maximilla Montanus to be an Apostle So do we reiect the Protestants proofe who by the Scripture will proue their spirit to be of God and by the spirit the sense of scripture to be true And as a Iudge should be partiall and vnwise who should admit the Maister to cleare the seruant and the seruant to cleare the maister when both are accused as guilty of the same crime so should we be partiall and vnwise if we should admit their spirit to proue their sense of scripture and their true sense of scripture to proue their spirit when both are in the same Circle and both vnknowne and doubtfull By which we see that Protestants walke in a circle and performe that which Dauid sayth The wicked walke in a Circle And that which S. Augustine out of the 139. Psal sayth VVhat is this circuit To go round not to stand to go in a round of errour where they trauell without end for they who go on forward begin in one place and end in another but he who goes in a round neuer ends This is the labour of the wicked as is shewed in another Psalme The wicked walke in a round Thus S. Augustine and that truely for they haue neither beginning from which to deriue nor end wheron to rest themselues and their groundes of doctrine but caput circuitus the head the ground and foundation of their doctrine consists in a Circle in which they still wheele in a round out of which they can neuer vnwind themselues and by which they can neuer proue any thing to be true as Aristotle sayth And thus much of the first kind of Circle made by the Protestants betweene the spirit and the scripture let vs proceed to the
election and election must be first knowne before scripture both first knowne and both meanes to know first ech other If both be first which shal be last If both go before which shall follow after Let any ProtestaÌ„t by his spirit vnfold this ridle solue the argument so leaue leape out of the Circle And thus much of the third Circle and circular manner of proceeding betweene election and scripture SVBDIV. 4. The Circle betweene the Spirit of euery man and a generall Councell FOVRTHLY one Circle more which I obserued out of Caluin in his Commentaries vpon S. Iohn vpon these wordes Try spirits I cannot omit because it is notorious and important as being betweene spirit and spirit that is betweene the spirit of euery priuate person and the spirit of a generall Councell and with it I will close vp this Chapter of circular absurdities Caluin in the foresaid place affirmes 1. though against himselfe and his owne fellow Sectaries That many false Doctours do belye and counterfeit the title of the spirit That Mad men ryse vp who rashly brag that they are endewed with the spirit That They are fooles who amazed at the empty sound of an honourable title of the spirit dare not inquire after the matter it selfe That Many boast of the spirit yet do come in their owne priuate name and do speake out of their owne proper sense and meaning All which is true but proper to the Protestants 2. He sayth Because of these so many false and counterfeit spirits he enquires how we shal proue and try these spirits To which he answers that they who assigne the word of God as the meane and rule to discerne these spirits Neque nihil neque totum dicunt say somewhat but not all For except sayth he we haue the spirit of prudence it will little or nothing auaile to haue the VVord on our fingers end whose interpretation or sense is not certaine to vs. Therefore according to Caluin the scripture alone is not the complete rule or meanes to try spirits What then 3. Therefore he sayth Euery priuate man hath power and freedome to iudge of spirits that is euery faythfull The faythfull therefore by their priuate spirit shall try and iudge of spirits But heere he obiects if so then there will be no certainty of fayth but all Religion will perish because there are so many mad spirits which brag of themselues that they are the spirit of God that Quot capita tot sensus how many men so many opinions What then must be the remedy 4. Therefore he admits that the publike iudgment of the Church and the determination of an holy Councell is necessary to suppresse mad spirits and to settle vnity This is well for so haue CouÌ„cells some authority but how farre shall al men and their priuate spirits be obliged to rely themselues and rest their iudgment vpon this determination of the Councell Shall there be a pause and rest of triall and all spirit heere rest and be silent No surely that he will not admâ—t Wherefore 5. he addes and concludes in which he ouerthrows all that God will not haue vs tyed to the decrees of euery Councell though holy and pious because sayth he it may be they did not call rightly vpon God it is certaine that they for the most haue erred What then Heere must be an examen of the Councell that the spirit of it may be tryed The Councell therefore which was made iudge must againe be iudged but by whom By euery faythfull man who by his priuate spirit hath as before power and liberty to try all spirits euen of Councels and to call as he sayth in another place in question all spirits of all Prelates Bishops and Councels to the rule of gods word Loe heere his circular vaine deluding manner of proceeding There are many mad and bragging spirits it is true These spirits must be tried it is true The Councell is the fittest and surest meanes to try them it is true But what Shall this Councell which hath power to try iudge of these spirits be againe tryed and iudged by euery one of these spirits which will as all will Iudge it selfe the spirit of Prudence According to Caluin it must Then which what is more fond or friuolous What more circular and endlesse That which tryes shall by the same be tried againe He that did iudge shall by him whome he iudges be iudged againe The Councell shall try and iudge euery priuate spirit and euery spirit shall try and iudge againe the Councell And why Because forsooth it may be doubted whether the Councell did rightly call vpon God As though forsooth the same may not as well and much more be doubted of these priuate spirits Among which are so many mad foolish and bragging spirits which need a tryall and that by a Councell as is grauÌ„ted Surely if this be admitted then are tryalls endlesse and circles will runne on forward backward in infinitum The Councell shall iudge the spirit and the spirit shall iudge the Councell againe and the Councell it againe and so againe and againe without end one shall iudge and re-iudge another If this be not a Circle what is If this be not a worke endlesse and infinite what can bee If this be not a meere illusion and deluding of man and a ground groundlesse a question endlesse a Circle infinite a proceeding vaine and senselesse in which yet the Protestants proceed in their grounds of Fayth I will refer it to the iudgement of the indifferent reader and so conclude that the ProtestaÌ„ts run in a round of Circles prouing one thing by another and this other by the same and that in the first grounds principles of their Fayth and saluation THE PRIVATE SPIRITS AVTHORITY To iudge of Controuersies of Fayth confuted by Doctrinall absurdities following vpon it against Fayth CHAP. IX Idolatry and Heresy compared and of foure heads and origens of all late heresies proceeding of the priuate Spirit SECT I. IN the last Chapter we haue shewed the Circular absurdities which do follow vpon this priuate Spirit in the proofe of Protestants groundes of their Fayth and saluation In this we are to proceed to the Doctrinall absurdityes which follow vpon the same against all faith piety and reason Wherein first we will lay downe the principall points of the Protestant fayth and the consequences ensuing vpon it and afterwardes we will shew what absurdityes do follow first in generall out of the same heades and doctrine next what in particuler do follow 1. Against the articles of the Creed and all fayth 2. Against the petitions of the Pater noster and all hope and prayers 3. Against the ten Commandements all morall vertue good life And lastly by comparing the Catholicke and Protestant doctrine togeather we wil shew how the one doth giue all honour and glory to God to Christ to his Saints his Church his Sacraments his law
is no desert of ill It is lesse blasphemy to make two Gods the one authour of good and the other the authour of euill then to make one God and yet to make him the authour and worker of euill and of all euill to call him iust and yet to make him the punisher of that in others which he wills commandes and workes by himselfe to account him mercifull and yet vpon his meere will and pleasure without any cause or desert to ordaine create millions of men to eternall torments and damnation It was not so great impiety in the Iewes to make God mourn sorrowfull for the punishment he wrought on Hierusalem as it is in the Caluinists to make him well pleased with the vnreasonable tormenting of soules in hell to make it one of the chiefest attributes of Gods iustice to appoint men to sinne and then for that sinne to punish and damne them It is not so foolish to say with the foole there is no God at all as it is to say God is the Authour and worker of all wickednesse and yet the punisher and reuenger of the same for they by the light of reason will condemne and auoid thefts murders periuries iniustice as lying in their power to auoid but these will may by their owne principles practise and exercise them al as being by God forced and necessitated to them as wanting freedome to auoid them and as fearing no punishment for them Though therefore most wicked yet lesse wicked were the former opinions of Iewes Heretikes and Atheists then these of the Caluinists Secondly it may be obserued that no Caluinist can be certaine and assured either of any verity of Scripture or of any article of his Faith or of any assurance of his saluation by his priuate spirit for though he may imagine himselfe to be certaine of the sense of Scripture of the articles of his fayth and of the infallibility of his saluation that they are reuealed from God yet he may with all according to his principles of fayth imagine that God who reueales these may reueale tell him which is false for as God according to them is he who effectually procures the sinner to sin who as the principall cause vses the sinner as an instrument to commit sinne who incites compels and necessitates the sinner to sinne who phisically and effectually workes and causes the act of sinne so the same God according to them may procure and incite the Apostles and Prophets as his instruments compel and necessitate them as the chiefe authour and worker and produce in them as the principall agent lyes and vntruthes and so may by them in Scripture reueale an vntruth either of the beliefe of the mysteries of their fayth or of the certainty of their saluation What certainty therefore can they haue from God of reuelations they receaue from him or of any thing suggested by their supposed spirit as from him Againe God according to Caluin hath one will exteriour another interiour doth call exteriourly whome he withouldes interiourly speakes to them but to make them more deafe giues them light but the more to blind them doth teach them but to make them more dull doth apply to them a remedy but not to cure them for so are Caluins wordes If so then how can any be sure that the calling the speaking the light the doctrine and the motion of their spirit as they suppose of God is not rather to detaine then draw them rather to darken then lighten them rather to dull them then teach them rather to increase then cure their diseases Surely if the spirit of God may worke and doth more ordinarily worke the bad then the good doth more vsually make shew to call when he intends they shall not come doth more generally make blind then enlighten make obdurate then mollify make dull then teach and wound then cure And if God do more often intend bad thē good obduration then illumination damnation then saluation of most whome he cals inuites and makes shew of intending their good And if the greatest part of the world be thus by God deluded and deceaued then why may not or rather should not euery Protestant iustly suspect the same of himselfe Why may he not rightly feare that God intends one thing by his inward will and pretends another by his outward will that God doth worke errour and deceit in him rather then truth and verity That he is a lying spirit rather then a true in him Surely if God hath deceaued more then he hath taught truth darkened more thē he hath lightned obdurated more then he hath mollifyed woūded more then he hath cured and damned more then he hath saued iustly may euery one both suspect and feare that God may do the like to him sith no ground reason or motiue he hath of the one rather then of the other and no more assurance of his saluation among the lesser number then of his damnation with the greate◠Thirdly it may be obserued that the God of these Caluinists and precise Protestants is not the same with the ancient Christians and present Catholikes but the one doth so farre differ from the other that the one of the Caluinists doth will decree and predestinate all sinnes which are committed by men and so makes man sinne by the will decree and predestination of God the other of the Catholickes doth will decree and predestinate only good works and all good workes and so doth make man to doe good workes according to the will of God and doth suffer him to do euill according to the man his owne will The one doth command vrge and compell Sathan to deuise sinnes and to sollicite men vnto it The other doth bind hould and hinder Sathan that he do not tempt man and doth ayde help and assist man that he be not by Sathan tempted aboue his power The one doth himselfe secretly incite moue necessitate man to sinne the other doth disswade deterre and enable man against sinne The one is the principall authour worker and effectour of all sinnes as sinnes and men only his instruments to do that sinne which he workes by them The other is no authour nor instrument nor worker at all of sinne as sinne but only the efficient cause of that which is good leauing man to be the deficient cause of that which is malice and sinne The one vpon his meere will because it is his pleasure without any demerit or sinne in man did ordaine predestinate and create most men to damnation and ordained and predestinated only some few to saluation The other created all men to saluation and had a will and desire that all should attaine to it and be saued and ordained none to damnation but vpon his foresight of their sinne by which they would deserue damnation The one did will appoint and decree the sinne of Adam and of all mankind for that end only that in
for the faithfull dying before Christ and Purgatory for faithful dying without full satisfaction 2. The locall place and the materiall fier and the reall suffering of the present paines of hell by the soules of the damned and withall that it is a worke good though not the best to auoid sinne for feare of hell In all which we extoll the iustice of God mixt with mercy in punishing al sorts according to their deserts and deterre men from liberty of sinne for feare of punishment in hell And thus we haue in this second part confuted this priuat spirit which in the former part we proued to be the sole and whole ground of the Protestant faith and saluation 1. By authorities of holy Scripture 2. By testimony of auncient Fathers 3. By reasons drawne from the difficulty of discerning spirits 4. By reasons drawne from a right interpreter of Holy Scripture 5. By reasons drawne from an infallible iudge of controuersies of fayth 6. By reasons drawne from the nature and certainty of fayth 7. By Circular absurdities to which this spirit leadeth 8. By Doctrinall absurdities which follow vpon it and the doctrine of it against Fayth and the Creed against Hope and the Pater noster and against good life morall vertues the ten Commandements and all laws of God Church or CoÌ„mon-wealth In which also we haue made plaine how this their doctrine grouÌ„ded vpon this their priuate spirit doth derogate from God and the Blessed Trinity whome it makes the authour of all sinne a sinner lyer dissembler and tyrant the only sinner and a greater sinner then either the Diuell or man doth derogate from Iesus Christ and his birth life passion and resurrection whome it dishonours in making him neither PhisitiaÌ„ Lawyer Iudge Priest or perfect Redeemer or Sauiour but one ignorant impotent sinnefull and damned doth derogate from the Church of God triumphant in heauen which it dishonours in taking from it knowledge charity in Saints and Angels and honour and reuerence to them and from the Church militant on earth which it dishonours in taking from it all authority visibility vniuersality perpetuity or extancy and being vpon earth so many ages How it derogates from fayth which it dishonours in taking from it all groundes whereon it is to be builded all meanes wherby it is to be attained and in making it contradictory rash presumptuous sinnefull and preiudicious to all Hope and Charity How it derogates from man whome it disables depriues of all Free-will of all inherent grace of all good life and workes of all possibility to obey Gods Commandements to abstaine from sinne to merit any reward How it derogates from all morall vertues and good life from which by many principles it doth withdraw withall doth draw to all vice and wickednesse doth giue the reines to all Epicurean liberty and loosenesse In all which the spirit of our Catholike Church and the doctrine of it is shewed to be contrary and to giue duâ— honour to God to Christ to his Saints Angels Church to Fayth Sacraments and the rest And to be a meanes to encourage all Christians to the practise of all vertue and perfection and to auoid all sinne and wickednes All this we haue carefully painefully laboured to performe in this second Part of the treatise of that pri-Spirit THE PROTESTANTS OBIECTIONS and proofes taken out of Scripture for the defence of their priuate Spirits authority to inrerpret Scripture and iudge of Controuersies proposed and answered CHAP. X. Of certaine obseruations profitable for the solution of Obiections SECT 1. HITHERTO we haue battered that I hope sufficiently the maine fabricke of this imaginary edifice of the Protestant priuate spirit It remaines only for this second Part that we raze demolish the foundation vpon which this their conceit of their priuate spirits authority is built and erected that is that we solue the reasons or rather obiections taken out of holy Scripture vpon which they ground their conceit for which we may note that as our Catholike doctrine doth not deny either the being or permanency of the Spirit of God in euery faythfull both person and Doctour for all faythfull by the spirit of God haue faith or the effect and operation of the same in assisting theÌ„ in the finding out of the true sense of holy scripture for neither are the faithful prohibited from all reading nor the learned debarred from all interpreting of holy scripture so there is a great difference betweene the effect and operation of this spirit in the Protestant and Catholicke as well simple as learned as both do chalenge it and rely vpon it For as for better illustration we may obserue in a naturall body and the spirit or soule of man in which comparison we imitate S. Paul the soule or spirit doth giue information or operation to the whole body and euery part thereof yet so that euery member hath not euery operation all members haue not one action but the head one as to iudge the handes another as to worke the feet another as to walke and the mouth is to receaue the belly to containe the stomake to disgest the meat and so it is proper to the eye to see to the eare to heare and to neither to discourse and reason which belongs only to the braine so in the spirituall body of the Church and the faythfull members of it the spirit of God doth assist all and euery one in particuler as well the meanest as the greatest as well the most simple as the most learned VVho are many but one body in Christ yet so that as euery member is different one from another so the operation of euery one is different and not the same but as some are Lay some Ecclesiasticall persons some secular some Religious some simple some learned some common people some Pastours and Prelates so to euery one of vs is giuen grace according to the measure of the donation of Christ according to the measure of fayth and to euery one for his profit that hauing all gifts according to the grace which is giuen to vs euery one may remaine in the vocation in which he is called wherupon all are not Prophets all are not Doctours all are not Euangelists All are not Iudges of faith and interpreters of holy Scripture though all haue the spirit but God diuiding to euery one as he will giues to some the spirit to heare and obey to others to direct and command to some the spirit to labour and worke by practicall offices to others to contemplate and study by speculatiue functions yet to all so and in that manner that as euery member hath need of another for the eye cannot say to the hand I stand in no need of thy helpe so euery one member hath his gift and the vse and operation of it for the benefite of the whole body with dâ—pendance and subordination to the whole and
did refuse any subordination to Superiour authority but did it either to the consolation of themselues or to the instruction and confirmation of others and all according to the rule of fayth and common receaued doctrine In which manner any though not yet called and hauing a talent sufficient may as before presume to interprete holy Scripture and deliuer the sense of it to others though he haue not yet the grace of holy Orders nor Pastorall or Episcopall function Secondly That of Rom. 1.26 hauing gifts according to grace which is giuen to vs differēt whether prophecy according to the reason of faith or ministery in administring is not so meant that euery one according to the proportion of his faith hath the gift of prophecy or interpetation of scripture but that euery one who hath these gifts should exercise them according to the talent and guifts bestowed on them not presuming to be wiser then he ought but to be wise vnto sobriety and according to the measure of the donation of Christ and not to intermedle in anothers office and function as to instance in the Apostles example he who hath the ministery proper to Deacons and inferior orders which was to distribute almes and to take care of the poore is not to medle in the function of Bishops which is to preach and instruct in doctrine of faith to conferre orders but euery one according to the reason or measure of faith that is not of his infused and supernaturall faith by which he is disposed to grace but of his gift of vnderstanding of scripture and of high mysteries of beliefe is to proceed in his function to vse that talent bestowed vpon them to the profit of the whole body Which gift also as it is not a property inseparably annexed to grace for many who are in state of grace are destitut of this guift others who are not so holy but for life wicked often haue the benefit of it so it is not vsually bestowed vpon the vulgar and common sort of people but is proper to Ecclesiasticall persons of whose function are two sorts that is Episcopall to preach and explicate holy scripture and Diaconicall to minister in externall function of giuing almes seruing the poore and the rest as is by the Apostle heere expressed in which euery one remaining in his vocation in which he is called is to exercise his owne office and function For as saith S. Hierome It is not for euery one to try gold and expound holy scriptures to tast wine and vnderstand the Prophets and Apostles And as saith S. Paul All are not Prophets nor Apostles nor Doctours but some Prophets some Apostles some Euangelists some Doctours till the consummatiō of the world And so some to whom by their function it belongs not all faithfull of what sort soeuer haue this gift of interpretation of scripture bestowed on them Thirdly those places of 1. Cor. 14. are vnderstood as the whole Chapter is neither of any ordinary and infallible interpretation of holy scripture nor yet of any solemne and publicke office sacrifice or benediction of the Masse much lesse of any guift ordinary common to al euery faithfull person either for vnderstanding of scripture or for hearing the solemne seruice of the Church as all expositours both ancient and moderne do confesse the very words of the text do conuince but of priuate praiers and praisings of God in Hymnes Canticles and spirituall songes and of priuate guifts of speaking with tongues and prophecying or interpreting of holy scripture and exhorting for mutuall consolation and instruction one another All which as they were guifts gratis giuen rare extraordinary singular yea and miraculously bestowed vpon seuerall persons of sundry sorts in the particuler congregations and assemblies of the faithfull in those times and only for that present time and not to continue in the Church so an order and methode is here prescribed in the vse and exercise of these guifts by the Apostle that al may be done honestly and according to order without confusion and to edification specially of Infidels not yet conuerted to whom cōming to heare the exercises of the Christians these were signes and testimonies of the spirit of God among Christians Whereupon it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thy proper and priuate benediction and the Prophets did speake somtimes in languages which neither themselues nor the auditours vnderstood as v. 13. and 14. is expressed where the speakers are willed to pray that they themselues may vnderstand and the prophecying or interpreting of high misteries is preferred before the vnknowne not vnderstood languages For which we may note out of the auncient writers Iustine Martyr and Tertullian who liued in the age of the Apostles that the times then so requiring it at the first begining of the Church this order was obserued in the meetings of Christiās which were then for the place priuate as in time of persecution that is 1. The Psalmes were sung 2. The Prophecies and scripture was read 3. The sermon was made by the Bishop 4. The sacrifice which consisted in the oblation consecration communion Canon some short prayers was offered 5. The Communion was giuen to all 6. Some did sing Hymnes and Psalmes of praise and thankesgiuing others did Prophecy speake of high mysteries and shew their guift of languages 7. Others more spirituall did as they were inspired by speciall guifts interpret and expound scripture which was vsed euen by women And lastly they concluded all with an Agape or banquet of charity and hymnes of praising God so brak vp the assembly Which practise as it was only for that time and in time when these extraordinary and miraculous guifts were bestowed for it was not obserued in the future setled times of the Church so with the cessation or ending of those guifts the order and manner partly ceased partly was changed into a set order forme for succeding times which conformably is obserued by our present Church in practise as may be seene in Cornelius vpon the 1. Cor. 14. Nothing therfore in this Chapter is intended or spoken of the generall and ordinary power and authority of all the common people and euery persons spirit to interprete scripture and iudge of Controuersies of faith 2. It is answered that the Prophecy heere spoken of is not an interpretation of Scriptures but of languages by which that which was spoken in strange languages to the admiration of Infidels for whose conuersion the guift of tongues was giuē was interpreted by this guift of prophecy in others for the instruction of the faithfull for whom this Prophecy was giuen for languages are a signe to Infidels but Prophecy to the faithfull When therfore the guift of tongues ceased this guift of Prophecy also ceased as being giuen only for the interpreting of tongues 3. The matter and subiect both spoken by tongue and
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
the truth and not to make himselfe and his priuate spirit iudge of the grounds of truth or of the truth which is to be found in theÌ„ And this is all that can be inferred out of these places this may suffice for the solution of all such argumnets or obiections as are made out of Scripture by the Protestants for the establishing of this priuate spirits power and authority to interprete Scripture and to iudge of al controuersies of Fayth FINIS A TABLE OF THE PRINCIPALL MATTERS handled in this Booke A S. Ambrose his commendations pag. 58. His authority against the priuate Spirit pag. 59. Angells apparitions pag. 74. Difficulties about them pag. 81. Apostles their authority to iudge of Fayth pag. 166. Their power deriued from Christ pag. 167. Their successors power to iudge of Faith pag. 168. The foundation of Fayth pag. 390. Apparitions of God or Angells in what places to what persons pag. 75. ApparitioÌ„s of Diuels in diuers shaps of beastes of men of Angells of Christ of the B. Trinity ibid. 140. Of soules in Limbo Purgatory Hell and Heauen pag. 77.78 Difficulties to know which be apparitions of God Angells Diuells soules pag. 79. ApparitioÌ„s of SathaÌ„ inward by suggestions pag. 98. By imaginary illusions pag. 102. By exteriour visions pag. 104. S. Augustine commeÌ„ded against the priuate spirit pag. 61. For the profundity of holy Scripture and authority of Fathers pag. 64. For necessity of Fayth pag. 182. agaynst Circles pag. 210. B BIshops and Priests their office pag. 153. Their authority to iudge of Religion pag. 162. Their Tribunal power in the old Law the beginning progres end pag. 162. In the law of Christ pag. 165. What their authority is pag. 166. Their authority proued by scripture pag. 168. How for it extends ibid. Their authority for euer pag. 168. In all Councells pag. 170. C CAluin his saying against the priuate spirit pag. 36.64 His Circle between the spirit of euery man a Councell pag. 215. His doctrine of the doctrine of saluation pag. 234.239 Of saluation of Infants without Baptisme pag. 235. Of Christs sinne and despaire on the Crosse pag. 257. Of the B. Trinity pag. 304 Of Christs Diuinity pag. 305. Of Christs descent into Hell pag. 308. Of his AscensioÌ„ pag. 3â—0 Of beatitude before the day of Iudgment pag. 311. Cases of Conscience for feare of sinne in vaine according to Protestant doctrine pag. 26â— Catholikes aduaÌ„tage aboue Protestants pag. 24. In the habit of faith p. 15. In the credible testimonies of Vnity Sanctity Vniuersality Succession Miracles Examples pag. 27. In the infallible Church-authority pag. 28. Catholikes belieue all Reuelations ancient generall infallible pag. 25. Catholikes may challenge all which the Protestants may pag. 28. Yea the priuate spirit pag 29. DiffereÌ„ce between iust Catholikes Protestants pag. 266. Good life-confessed in the auncient and late Catholikes in the people and the Clergy pag. 347. Catholike and Protestant doctrine compared in giuing more honour to God to Christ to Saints Angells Scripture Sacraments to Church Fayth Good workes c. pag. 350. Christ by Protestant doctrine no generall Redeemer pag. 248. No perfect Redeemer from sin his suffering of Hell paynes due to sin pag. 249. No Sauiour from sinne Sathan sensuality the curse of the Law or from Hell pag. 250. No perfect Phisitian pag. 251. No law giuer 252. An vniust iudge 253. No Priest or offerer of Sacrifice 254. Made ignorant 256. Sinfull suffering hell paines pag 257. Christian AsseÌ„blies in the Primitiue Church in what manner they were for that tyme. pag. 382. Church-authority necessary to fayth pag. 10. infallible 11. proued by Scripture pag. 16. Church selected priuiledged armed established c. obligeth p. 12. It consists of Pastors Ibid. Is proued by Fathers reason Ibid. Necessary to expound Scripture pag. 125. Church-practice A rule to confute heretikes pag. 125. Church-prâ—position and scripture-authority no circle pag. â—02 Vpon Church falling failing froÌ„ faith what absurdities do follow vz. That all ancieÌ„t Concels Doctors were AntichristiaÌ„ That Prophesies are false pag. 231. That Turkes Iewes Gentils haue a more credible Church then Christians pag. 230. Church-practice a meanes to interpret Scripture iudge of Doctrine pag. 125. Church of Christ a Congregation of great sinners pag. 26â— Circle what it is pag. 198. Difference betweene a lawfull vnlawfull Circle pag. 199. And betweene a Circle as obiected against Catholikes and Protestants pag. 200 Catholikes Circle cleared as being partiall in diuers kinds of causes and to diuers sorts of persons pag. 202. Protestants Circle between the Scripture and the Spirit pag. 206. Betweene the Spirit Fayth 210. Betweene Election and Scripture 212. Betweene the Spirit of euery person and of a Councell pag. 215. ProtestaÌ„ts Circle vnto the same kind of cause and that totally pag. 208. Absurdities that follow vpon it pag. 212. Councells 3. of the Iewes in Christs tyme. pag. 164. How the holy Ghost assisted or fayled in them pag. 164. Councells a meanes to interpret Scripture 128. Councells haue byn a meanes to iudge of Fayth pag. 171. Concupiscence made originall sinne and what followes thereon pag. 227. D DIuells Apparitions of them pag. 75. Difficulties to know them pag. 80. Signes to know the motions of them 83. Their subtility 95.97 Their deluding of Heretickes auncient moderne pag. 95. Their tempting to sin to vertue 99. Examples of their apparitions to Heretickes pag. 100. By imagination visibility pag. 10â— F FAyth Six meanes to Fayth pag. 3. Materiall formall obiect proposition Ibid. Credible Testimonies pious disposition habit pag. 4. Reuelation to the Apostles Ibid. Necessity of a proponent cause Ibid. Credible Testimonies pag 4.7 192. Fayth requires a pious disposition supernaturall frees an infused habit permanent not perpetuall pag. 6 The order of these helpes vz. credible Testimony Church-proposition grace actuall infused habit reuelation pag. 7.8 The Resolution of Faith dispositiuè deriuatiué effâ—ctiuè formaliter pag. 8. Shewed by the Samaritan womaÌ„ and Christ pag. 9. The helpes to Fayth external eternall internall pa. 14. Wanting in Protestants 15. Fayth depends vpon authority pag. 117. Faith required to know scripture the sense of it p. 118.120 The rule of Fayth pag. 146. Fayth one pag. 183. Certaine 187. By preachinâ— and hearing 190. By credible testimonies 192. Obligeth to acceptance 194. Speciall Fayth how certaine in Protestants 185. Fayth is of eternall verity and presupposeth the obiect pag. 228. Cannot staÌ„d with certainty of saluatioÌ„ 233.240 vide Sole fayth Fayth by hearing preaching and mission pag. 190. Sole Fayth a Protestant Principle the effect of it pag. 227. Sequells of Iustification by sole Fayth p. 222. makes Protestants more certaine of their saluation then was Christ 233 Makes Protestants as iust as Christ 234. makes all men to be saued 235. Is not grounded vpon Gods word 233. Is false contradictory sinnfull rash presumptuous preiudicious to Hope Charity and Good
life pag. 243. is iniurious to Christ as a Redeemer a Lawgiuer a Iudge a Priest makes him ignorant sinfull and damned pag. 247. Fathers how esteemed by S. Augustine pag. 67. Their consent a meane to interprete scripture pag. 126. Their authority how great 12â— Their ancient Practice against Heretikes 227. Alleadged by Fathers and councells ibid. consulted about scripture pag. 138. Freewill takeÌ„ away by Protest doctrine of Predestination pag. â—74 Absurdities following vpon the deniall of Freewill ibid. G GOd by Protestant doctrine made Author of sinne a Sinner only a sinner pag. â—77 A lyer and dissembler pag. 280. A Tyrant more cruell then any Tyrant 284. A Diuell a tempter to sinne and Authour of sin p. â—89 Gods of the PagaÌ„s how many how vicious how begot pag. 220. Men-Gods Women-Gods 2â—1 Gods for euery thing The Gods of the Romans 2â— Passions Beasts Hearbes made Gods pag. 223. Grace generall actuall necessary pag. 30. How Protestants and Catholikes agree differ about Grace pag. 31. And the effects of it pag. 32. Grace gratis and extraordinary pag. 40.378 Not giuen to all 380. Not a signe of Holines pag. 119. H K. HENRY the 8. how often he changed Religion pag. 157. Heresy what it worketh pa. 20.56 Why to be auoyded 48. The origine of it pag. 2.49.61.225 Begon by the priuate Spirit pag. 141. Compared with Idolatry pag. 218. Heretikes how they abuse Scripture 58. How deluded by Sathan 100.102 Examples of auncient Heretikes 10â— Moderne 100.103 How discerned by Fathers by practice of the Rule of Fayth pag. 120.127 By Church practice confuted 1â—5 Deceaued by women pag. 46. S Hierome commeÌ„ded His saying against the priuate Spirit pag. 59. I IVdge as necessary in Fayth as in Lawes How far he is to be obeyed pag. 145.161 What properties are required in a Iudge and what to a Rule of Fayth by which he is to iudge pag. 146. Not the whole body of the Church pa. 147. Not secular Prines 148. Not the lay people 155. Not the Scripture 156. But Bishops and Prelats as is proued by scripture Church-practice are a Iudge pag. 162. L LAy-People not Iudges of Faith pag. 155. Lawes Precepts InstructioÌ„s Exhortations all in vaine according to Protestant doctrine pag. 162. Luther against this priuate Spirit 65. His bad Life Lust Enuy Pride want of deuotion and good workes confessed pag. 339. Lutherans disagreemeÌ„t about scripture-Scripture-sense pag. 140. O OBiections for the priuate spirits authority answered pag. 378. Originall sin made to be Concupiscence pag 227. Absurdities that follow vpon Originall sinne remaining pag. 259. That the Church of Christ is a congregation of great sinners pag. 261. That the elect may commit as wel great sinnes as good workes ibid. That in vaine is all mortification and labour to ouercome all Temptations ibid. That great sinners may be perfect men and perfect Protestants pag. 261. That in vaine are al Lawes of Gods Church or CoÌ„mon Welth. p. 6â— All Consultatios exhortations all Caseâ— or care of Conscience vaine ibid. P PAgans saued according to Protestants pag 242. Predestination to damnation a Protestant Principle and the effect of it pag 2â—8 Absurdities that follow of it vz It makes men Atheists pag â—71 Desperatâ— Examples of both pag. â—72 Takes away Freewil in all sort of actions All desert of reward or payne 274. Makes God the Author of sin â—76 A sinner 277. Vide God And is the origine of Atheisme and liberty pag 27â— Priests Pastors of the Church are interpreters of Scripture pag. 117. And the triers of Spirits pag. 1â—7 118 Princes not Iudges of coÌ„trouersies and Fayth pag 148 They are sheep not Pastours proued by Fathers pa. 149. Absurdities that follow vpon making them Iudges of Fayth pag. 153. Protestants want all means of Faith to confute Pagans confirme Catholikes and reduce Heretickes pag. â—5 Want all credible Testimonies to the same pag 17. All Church infallible proposition 19. All pious disposition ibid. All infused Fayth pag. â—0 Obiects Materiall and formall â—1 All reuelation made to the Apostles pag. 23. Protestants relye vpon a motion of the priuate Spirit pag. 25. In what they agree with Catholikes pag. 30. And differ from them about the Spirit in the Name Vniuersality Operation Permanency and effect of it pag. 30. What they belieue of the Spirit pag. 30.31 How they make the Spirit Iudge and trier or Councells pag. 36. Protestants compared with false Prophets pag. 44. With Eliu Iobs friend 47. Protestants Faith Saluation how doubtfull as relying on the priuate Spirit p. 14â— And more doubtfull then Catholikes ibid. Sects and diuisions among them 184 Protectants doctrine in the connexion of their electioÌ„ faith spirit scripture-Scripture-sense saluation pag. 205. Their Circle between scipture and spirit pag. 206. Betweene spirit and Fayth pag. 201. Betweene Election scripture-scripture-sense 21â— How they make Scripture the sole meanes of Fayth and the spirit the sole meanes to know scripture 2â—7 2â—1 212. Protestants doctrine reduced to 4 heads that is Church-contempt sole Fayth originall sin and Predestination pag. â—26 Their doctrine of the certainty of saluation how contrary to Faith and inferring a Generall saluation of all pag 2â—7 Their doctrine of Fayth what it is and how contradictory 243. Vide Fayth Not grounded vpon scripture 243.245 They are made Iust by sinne 244. Presume vpon Iustice without ground 245. Destroy all hope and charity 246. Teach good life not out of their owne principles 247 Make Christ no redeemer nor Phisitian of soules Vide Christ and pag. 247. c Their doctrine and scripture in how many points contraâ—y pag 280 How it leads to bad life to flouth lust and cruelty pag. 330. Derogates froÌ„ the honour of God of Christs saints Sacraments Grace c. p 350 Protestants Church of what kind of persons it consists 260. Their doctaine of sin and good workes pag 261. The bad life of the Protestant common people confessed in Germany pag. 335. In England 337 Of their Ministers 338. Of their Founders Luther Caluin Swinglius Iacobus Andreas c. pag. 344 Protestant Reformers most of them Friars Priests Breakers of the vowes of Chastity pag. 346 S SEcts and diuisions how many mong Protestants pag. 184. Selfe-opinion and conceite coÌ„demned pag. 50. Sinners perfect ProtestaÌ„ts pag. 261. Good members of their Church p. 261. Spirits diuers and doubtfull not sy to be discerned but by speciall gift pag. 35. By what Rule to be tryed ibid. By vnioÌ„ with the Church not by Scripture pag. 36. By whome to be tryed that is by the Pastors not the people pag. 39. Spirits their variety and diuersity in nature coÌ„dition operation pag. 70. Spirits vitall and naturall pag. 71. Spirituall motions their origine pag. 7â— some spirituall some sensible pag. 73. Spirits of God of Angells of Diuells of soules departed how hard to be discerned pag. 74. Rules to discerne their motions pag. 83. Difficulty to iudge certainly of these Rules pag. 93. In
Vincent Lyr. cap. 37. Heretikes Matth. 7. Vincent Lyr. cap. 36. 1. Cor. 11. Gal. 1.6 1. Pet. 2.3 Ambros ad Tit. 3. Hilar. lib 2. de S. Trinit Hier. Coment in 1. Gal. Authority of Pastours necessary to infallible exposition of scripture The people is to obey not iudge his Pastour (a) Heb. 13.17 (b) Philip. 3.16 (c) Coloss 1.6 (d) 1. Ioan. â— 7 (e) 1 Tim. 6.20 (f) Gal. 1. (g) Rom. 16 17. The means to find the true sense of Scripture 1. The rule of fayth proued (a) Gal. 6.16 (b) Philip. 3.16 (c) 1. Cor. 10.15 (d) Rom. 12.16 (e) Rom. 16.17 (f) Colos 1.6 (g) 1. Tim. 6.20 2 Tit. 1.3 (h) 1. Ioan. 1. (i) Gal. 1. (k) Act. 15. â— (l) 〈…〉 (m) 1. Pet. 1 1. By scripture Isa 7.9 Cypr. lib. con Iudaeâ—s Nihil possunt Iudaei de scripturis intelligere nisi prius crediderint in Christum Isaias enim dicit Nisi credideritis non intelligetis August tract 27. in Ioan. Sunt enim quidam in vobis qui non credunt ideo non intelligunt quia non credunt Propheta enim dixit nisi credideritis non intelligetis per fidem copulamur per intellectum viuificamur prius haeraeamus per fidem vt sit quod viuificamus per intellectum Fides debet praecedere intellectum vt intellectus sit Fidei praemium Hier. ep ad Paulin. Lex spiritualis est reuelationeopus habet vt intelligatur reuelata facie gloriam Dei contemplamur Liber in Apocalypsi septeÌ„â—gillis signatus osteÌ„ditur quem si dederis homini scienti literas vt legat respondebittibi non possum signatus est enim Quanti hodie putaÌ„t se nosce literas tenent signatum libruÌ„ nec aperire possunt nisi ille aperuerit qui habet clauem Eunuchus cùm librum teneret cogitatione conauerit lingua volueret labijs personaret ignorabat enim quem in libris nesciens venerabatur venit Philippus ostendit ei Iesum qui clausus latebat in litera eadem hora credit Eunuchus baptizatus fidelis sanctus factus ac magister de discipulo (*) Aug. cont Faustum lib. 4. cap. 2. Non enim estis eruditi in regno caelorum id est in Ecclesia Christi vera Catholica quod si essetis de diuitijs scripturarum sanctarum non soâ—um noua sed etiam vetera proferretis (a) Iren. l. 3. cap. 3. (b) Euseb l. 7. c. 24. l. 5. cap. 15. (c) Socr. l. 7. cap 31. (d) Aug. de vera relig c. 5 (e) Tertul. de praescrip (f) Hier. dâ—al cont Lucif (g) Gregor Nazian lib. de Theolog. (h) Basil de Spirit sancto cap. 27. (i) Atha ep ad Epictet (k) Epiphan haeres 5. (l) Haer. 75. (m) Haer. 77 (n) Aug. ep 28. 105. (o) Aug. de peccat meritis lib. 3. cap. 5. (p) Lib. 1. cont Iul. c. 1 (q) Lib. 2. c. 7. 1. de Baptis (r) Iren. lib. 3. cap. 3. (s) Orig. proâ—miâ— de principijs (t) Aug. de haer ad Quod vult By reason Stapl. contr 6. lib. 11. c. 3. Vinc. Lyr. c. 2. Vt diuinuÌ„ Canonem secundum Ecclesiae traditiones iuxta catholici dogmatis regulas interpreteÌ„tur Quia scripturam sacram pro ipsâ sua altitudine in vno eodeÌ„que sensu accipiunt id circo multùm necesse est propter taÌ„tos tam varij erroris aÌ„â—ractus vt propheticae Apostolicae interpretationis linea secundum Ecclesiastici apostolici sensus normam dirigatur The Scripture consists of 2. parts 2. Cor. 3.6.7 Serm. 21. de tempore Heb. 4.12 Rom. 1.16 The Holy Ghost is not inherent in the letter of scripture Aug. lib. 12. Confess c. 18 de Genes ad literam The sense of scripture to be found by the rule of Fayth 2. The practise of the Church a meanes to interprete scripture Epiph. haeres 59. Basil de spiri sancto cap. 29 Theod haeret Fabul lib. 4. August cont Iulian. lib. 1. Aug. de bono perseuerant lib. 2. c. 22 23. 1. Cor. 10.25 1. Cor. 5.11 Aug. de Baptism contra Donat. l 2. cap. 7. Euseb lib. 5. cap. 27. The practise of the general Councells Atâ—an epist. ad Aphros Concil Ephes epist ad Nest Vincent Lyr. cap. 41. Concil Calc à c. 5.6 Concil Const. à c. 4. Concil Nic. 2. à c. 10. The decrees of generall Councells a meane to interprete scripture Proued by the Councel of Nice Athan. ep ad Afric Episc By the CouÌ„cel of Ephesus Other profitable rules of Fayth The priuate spirit cannot assure Which text is scripture Which bookes be scripture Stapl. princ fid doct Controu 5. lib. 9. c. 5.6 7. Which language the scripture was writ in Which sense is literall (a) Es 7. (b) Es 14. (c) Psalm 71. (d) Ioan. 6. VVhich is figuratiue and what figures are vsed (a) Ezech. 18 20. (b) Exod. 20.5 (c) Rom. 11.29 (d) 1. Reg. 15 11. (e) 3. Reg. 8.9 (f) Heb. 9 4 (g) Prou. 26.4 (h) Prou. 26.5.1 Wisd 1.13 (k) Eccles 10 15. (l) Math. 10.10 (m) Marc. 6.8 (n) Ioan. 5.31 (o) Ioan. 8.14 (p) Ioan. 20.1 (q) Marc. 16 2. (r) Rom. 3.18 (s) Iacob 2.20 (t) Gal. 1.10 (u) 1. Cor. 10 33. (w) Act. 9.7 (x) Act. 22.9 Nor explicate difficult places VVhich are in computation of tymes Gen. 11.12 Luc. 3.35 Act. 7.10 (a) Gen. 12.4 (b) Gen. 11.26 (c) Gen. 11.32 (d) Act. â— 4 (e) Gal. 3.17 (f) Act. 7.6 (g) Gen. 46.26 (h) Exod. 1.5 (i) Act. 7.14 (k) Gen. 23.10 Gen. 50.13 (l) Act. 7.16 (m) Gen. 93·8 (n) Act. 7.16 (o) Gen. 33.19 (p) Act. 7.16 (q) Gen. 33.19 (r) Genes 19 (s) Gen. 48.21 (a) 4. Reg. 8. â—â— Which are in S. Paul Matâ— 1.2 Luc. 3.36 Ioan. 19. Matth. 27. Marc. 15. Which many haue doubted of The priuate spirits exposition of scripture is Against scripture 2. Pet. 1.19 Vide Stapl. princ fid lib. 10. c. 4. pag. 36. Is false and naught Aug. lâ—b 12. Confess cap. 25. Veritas tua Domine nec mea est nec illius autalius sed omniuÌ„ quos ad eius communionem publicè vocas terribiliter admonens nos vt nolimus eam habere priuatam ne priuemur ea nam quisquis id quod tu fruendum omnibus proponis sibi propriè vindicat suum esse vult quod omnium est à communi propellitur ad sua id est à veritate ad mendacium (a) Ephe. 4.3 (b) 2. Phil. 1 27. (c) 1. Cor. 14 35. (d) Ioan. 5.43 (e) Ioan. 8.44 Act. 20.30 (f) Ioan. 10.10 (g) Ioan. 3. (h) 1. Ioan. 4 2.6 (i) Ioan. 10.5 (k) 1. Cor. 11 (l) Deut. 11.28 Is vncertain fallible Is contrary to the spirit of the Church Calu. 3. insti 9. Luth. primo libro contra Regem Angl. VVhitak coÌ„trou 1. q. 7. cap. 7. Is the author of all heresies Stapl. princ doct l. 10. c. 4. Inferences That the Protestant faith is doubtfull That they rely not vpon scripture That